When David was a little past the top, behold, Ziba the servant of Mephibosheth met him with a couple of donkeys saddled, and on them two hundred loaves of bread, and one hundred clusters of raisins, and one hundred summer fruits, and a container of wine. The king said to Ziba, “What do you mean by these?” Ziba said, “The donkeys are for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that those who are faint in the wilderness may drink.”
The king said, “Where is your master’s son?” Ziba said to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’ ”
Then the king said to Ziba, “Behold, all that belongs to Mephibosheth is yours.” Ziba said, “I bow down. Let me find favor in your sight, my lord, O king.”
When king David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera. He came out and cursed as he came. 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. Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow! Yahweh has returned on you all the blood of Saul’s house, in whose place you have reigned! Yahweh has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”
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.” The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David;’ who then shall say, ‘Why have you done so?’ ”
David said to Abishai, and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for Yahweh has invited him. It may be that Yahweh will look on the wrong done to me, and that Yahweh will repay me good for the cursing of me today.” So David and his men went by the way; and Shimei went along on the hillside opposite him, and cursed as he went, threw stones at him, and threw dust. The king, and all the people who were with him, came weary; and he refreshed himself there.
Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him. When Hushai the Archite, David’s friend, had come to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!”
Absalom said to Hushai, “Is this your kindness to your friend? Why didn’t you go with your friend?”
Hushai said to Absalom, “No; but whomever Yahweh, and this people, and all the men of Israel have chosen, I will be his, and I will stay with him. Again, whom should I serve? Shouldn’t I serve in the presence of his son? As I have served in your father’s presence, so I will be in your presence.”
Then Absalom said to Ahithophel, “Give your counsel what we shall do.”
Ahithophel said to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then 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 spread 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. The counsel of Ahithophel, which he gave in those days, was as if a man inquired at the inner sanctuary of God. All the counsel of Ahithophel both was like this with David and with Absalom.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 10, 12, 14, 16, 17, 19, 21, 23 Which was the hill of olives, 2 Sam. 15:30.
Which was the hill of olives, 2 Sam. 15:30.
Or, fig cakes.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–23 2Sa 16:1 And when David was a little past…
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.
Ver. 1. Met him with a couple of asses saddled.] His master Mephibosheth could not get him to saddle one ass for him to go along with David, {2Sa 19:26} for he had a design by false accusation, to wrest his land from him, as also he did; furnishing, meanwhile, this rich present out of Mephibosheth’s means; which it is likely he made bold with for his own advantage.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12, 13, 14, 16, 17, 18, 19, 21, 22, 23 Ziba; a crafty man, who, being persuaded that God…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 15 We read before how kind David was to Mephibosheth…
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, Sa2 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 (Sa2 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, Sa2 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, Sa2 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 (Sa2 16:4), a rash judgment, and which afterwards he was ashamed of, when the truth came to light, Sa2 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–23 And when David was a little past the top…
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, Sa2 15:30,
behold, Ziba, the servant of Mephibosheth, met him; of whom see Sa2 9:2;
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 8, 10, 11, 14, 17, 21, 22, 23 David is deceived by Ziba, ver. 1-4. And cursed…
David is deceived by Ziba, ver. 1-4. And cursed by Shemei, ver. 5-14. Absalom receives Hushai, ver. 15-19. Lies with his father's concubines, ver. 20-23.
Bottle - A large bottle, or vessel proportionable to the other provisions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 10, 11, 15, 18, 21 Ziba, servant of Mephibosheth, meets David with provisions, and
CHAPTER XVI
Ziba, servant of Mephibosheth, meets David with provisions, and
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by false insinuations obtains the grant of his masters
property, 1-4.
Shimei abuses and curses David, who restrains Abishai from
slaying him, 5-14.
Hushai makes a feigned tender of his services to Absalom, 15-19.
Absalom calls a council and Ahithophel advises him to go in to
his father's concubines, 20-22.
Character of Ahithophel as a counselor, 23.
NOTES ON CHAP. XVI
Verse 1. 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.
Bunches of raisins] See on 1Sa 25:18.
Summer fruits] These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travellers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account.
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 7, 10, 11, 12, 13, 15, 16, 17, 18, 21, 22, 23 2Sa 16:1. Behold Ziba, the servant of Mephibosheth, met…
2Sa 16:1. Behold Ziba, the servant of Mephibosheth, met him — This crafty man, 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 own future advancement, by making David a handsome present of provisions, which was the more welcome, because it came seasonably. A hundred of summer fruits — These, the Seventy suppose, were dates, but the more common opinion is that they were figs, as the Chaldee paraphrast supposes them to have been; from whence Dr. Delaney infers that this flight of David was about the beginning of summer, when the early figs were wont to be gathered, and when a present of them must have been very seasonable and refreshing. A bottle of wine — Containing, no doubt, a quantity that was proportionable to the rest of the present. Their bottles, being made of skins, or leather, were some of them very large.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 3, 5, 7, 8, 9, 10, 12, 21 A couple of donkeys saddled - Those that Mephibosheth…
A couple of donkeys saddled - Those that Mephibosheth and his servant should have ridden. See 2Sa 19:26 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 7, 9, 10, 12, 13, 14, 16, 17, 18, 21, 22, 23 Siba was a mean character, but of sufficient discernment…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v15 2. Absalom in Jerusalem. His Evil Deed through Ahithophel’s…
2. Absalom in Jerusalem. His Evil Deed through Ahithophel’s Evil Counsel. The Designs of the Latter against David thwarted by Hushai’s Counsel
2Sa_16:15 to 2Sa_17:23
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15And Absalom and all the people the men of Israel4 came to Jerusalem, and Ahithophel with him. 16And it came to pass, when Hushai the Archite [Arkite] David’s friend5 was come unto Absalom, that Hushai said unto Absalom, God save [Long live] the king, God save [Long live] the king. 17And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? 18And Hushai said unto Absalom, Nay;6 but whom the Lord [Jehovah] and this people and all the men of Israel choose, his will I be, and with him will I abide. 19And again [in the second place], whom should I serve? should I not serve in the presence of his ?Song of Solomon 7 as I have served in thy father’s presence, so will I be in thy presence.
20Then said Absalom [And Absalom said] to Ahithophel, Give [ins. ye] counsel among you [om. among you8] what we shall do. 21And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which [whom] he hath left to keep the house; and all Israel shall hear that thou art abhorred of [art become loathsome to9] thy father, then [and] shall [om. shall] the hands of all that are with thee 22[ins. shall] be strong. So [And] they spread Absalom a tent upon the top of the house [on the roof], and Absalom went in unto his father’s concubines in the sight of all Israel. 23And the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle [of the word] of God; so was all the counsel of Ahithophel both with David and with Absalom.
2Sa_17:1 Moreover [And] Ahithophel said unto Absalom, Let10 me now choose out twelve thousand men, and I will arise and pursue after David this night; 2And I will come upon him while he is weary and weak-handed, and will make him afraid, and all the people that are with him shall flee, and I will smite the king only; 3And I will bring back all the people unto thee; the man whom thou 4seekest is as if all returned;11 so [om. so] all the people shall be in peace. And the saying pleased Absalom well [om. well], and all the elders of Israel. 5Then said Absalom [And Absalom said], Call now Hushai the Archite [Arkite] also, and let us hear likewise [om. likewise] what he [ins. too] saith. 6And when Hushai was come [And Hushai came] to Absalom, [ins. and] Absalom spake [said] unto him, saying, Ahithophel hath spoken after this manner; shall we do after his saying? if not, [after his saying, or not?]12 speak thou.
7And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time [hath given this time13 is not good]. 8For, said Hushai [and Hushai said], Thou knowest thy father and his men, that they be [are] mighty men, and [ins. that] they be [are] chafed in their minds, as a bear robbed of her whelps in the field;14 and thy father is a man of war, and will not lodge With the people. 9Behold, he is hid now in some pit [in one of the ravines] or in some other place [in one of the places15]; and it will come to pass, when some of them be overthrown [fall16] at the first, that whosoever heareth it will say There is a slaughter among the people that follow Absalom. 10And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt; for all Israel knoweth that thy father is a mighty man, and they which be [that are] with him are valiant 11men. Therefore [But] I counsel17 that all Israel be generally gathered unto thee from Dan even [om. even] to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person. 12So shall we [And we shall] come upon him in some place [in one of the places] where he shall be found, and we will light upon him as the dew falleth on the ground,18 and of him and of all 13the men that are with him there shall not be left so much as one. Moreover [And] if he be gotten into a city, then shall all Israel bring19 ropes to that city, and we will draw it into the river [brook], until there be not one small stone found there. 14And Absalom and all the men of Israel said, The counsel of Hushai the Archite [Arkite] is better than the counsel of Ahithophel. For the Lord had appointed [And Jehovah appointed] to defeat the good counsel of Ahithophel, to the intent that the Lord [Jehovah] might bring evil upon20 Absalom.
15Then said Hushai [And Hushai said] unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel, and thus 16and thus have I counselled. Now, therefore [And now], send quickly and tell David, saying, Lodge not this night in the plains [at the fords21] of the wilderness, but speedily [om. speedily] pass over, lest the king be swallowed up and all the 17people that are with him. Now [And] Jonathan and Ahimaaz stayed by [were stationed at] En-rogel, for they might not be seen to come into the city; and a wench [the maid-servant] went and told them, and they went and told king David [And Jonathan and Ahimaaz were stationed at En-rogel, and the maid-servant came and told them, and they were to go and tell king David; for they might not 18be seen, etc.22]. Nevertheless [And] a lad saw them and told Absalom; but [and] they went both of them away [om. away] quickly, and came to a man’s house in Bahurim, which [and he] had a well in his court, whither [and thither] they went down. 19And the woman took and spread a [the] covering over the well’s mouth, and spread ground corn thereon; and the thing was not known [nothing 20was perceived]. And when [om. when] Absalom’s servants came to the woman to the house, they [and] said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be [are] gone over the brook23 of water. And when they had [And they] sought and could [did] not find them, they [and] returned to Jerusalem.
21And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise and pass quickly over 22the water, for thus hath Ahithophel counselled against you. Then [And] David arose, and all the people that were with him, and they passed over Jordan; by the morning-light there lacked not one of them that was not gone over Jordan.
23And when [om. when] Ahithophel saw that his counsel was not followed [ins. and] he saddled his ass, and arose and gat him home [and went] to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
EXEGETICAL AND CRITICAL
2Sa_16:15-23. Absalom in Jerusalem. He is greeted by Hushai. Ahithophel counsels an evil deed.
2Sa_16:15. And Absalom, comp. 2Sa_15:12, to which this narration attaches itself, the account of David’s flight (2Sa_15:13 to 2Sa_16:14) being interposed.—And all the people of the men of Israel [literally: all the people, the men of Israel.—Tr.]. Thenius: “Very significant: The old malcontents (2Sa_2:8-9).”
2Sa_16:16. Hushai, comp. 2Sa_15:32. He was to be the instrument for bringing to naught the designs of Ahithophel (2Sa_15:31).
2Sa_16:17. That David’s trusted friend and counsellor should come to him with the greeting: “may the king live,” must have astonished Absalom. But instead of expressing this feeling, he answers (in his double question) with a scornful fling (as his nature was) at Hushai’s friendly relation to David. [Patrick: Absalom did not reflect that one might have said to him: “Is this thy duty to thy father?”—Tr.].
2Sa_16:18 sqq. Hushai in his answer assumes the role of crafty dissimulation, suggested by David (2Sa_15:34). His first word is the answer to Absalom’s question: “why wentest thou not with thy friend?” It is therefore not to be rendered: “Nay, but” (De Wette, [Eng. A. V.]), but: “Not (i.e., I went not with David), because, etc.” Vulg.: nequaquam quia. [The rendering of Eng. A. V. here seems more natural and appropriate. See “Text, and Gram.”—Tr.]. Whom the Lord has chosen, that is, as the event has shown: I follow him who is king by God’s choice. As I served before thy father [so will I be before thee, 2Sa_16:19], i. e., it is self-evident that, my service with the father having ceased by God’s will, I must attach myself to the son. By the clever use of this double argument, the divine and the human, he easily imposes on the inconsiderate Absalom the delusion that he means honestly. [Hushai’s two reasons: 1) the voice of the people is the voice of God (Patrick); 2) former fidelity to the father is ground and pledge of present fidelity to the son.—Tr.].
2Sa_16:20. Brief statement of a council held by Absalom with Ahithophel and other counsellors (so the plural: “Give ye”) on the means of announcing and securing his usurpation. The Dativus commodi (לָכֶם) gives the sense: “it is your affair to counsel me” [literally: “give ye you counsel,” Eng. A. V. wrongly: “among you.”—Tr.].
2Sa_16:21. Ahithophel’s counsel was that he should publicly take to himself his father’s concubines (2Sa_15:16); this would indicate definite dethronement of the father, and complete assumption of royal authority. Comp. 2Sa_3:7; 2Sa_12:8. All Israel will hear, etc.—Ahithophel’s purpose Isaiah , 1) to make the breach between Absalom and his father irreparable, and 2) to infuse energy into Absalom’s followers, and confirm their defection from David.—Cornelius a Lapide: “That they may know that thy hatred against thy father is implacable, and so all hope and fear of reconciliation may be cut off, and they strengthened in thy conspiracy.” So also Ahithophel hoped to secure his own position [i. e., he feared that, if a reconciliation were effected, he would be sacrificed.—Tr.]. Absalom’s deed was the grossest insult to his father (comp. Gen_49:4), and made reconciliation impossible. [Here again Ahithophel was perhaps avenging the wrong done to Bathsheba. So Blunt.—Tr.].
2Sa_16:22. They spread the tent; the Article [so the original, but it may properly be omitted in an English translation, because the definiteness is not obvious—Tr.] indicates that it was the tent designed for the roof, used by the king and his family for protection against sun, wind and rain. Thenius: “the expression: the tent is an evidence that the author is relating events of his time.” On the roof, the same where David’s look at Bathsheba led him into the path of sin, whose evil results for him are completed in this deed of Absalom. Thus is Nathan’s threat (2Sa_12:11) fulfilled; as he sinned against Uriah’s house, so is he punished in his own house.
2Sa_16:23. Explanatory remark attached to 2Sa_16:22. The immediate execution of Ahithophel’s counsel is explained by the fact that it had almost the weight of a divine oracle with both David and Absalom. It is thus intimated that they both put too much confidence in this bad man, the bitter fruit whereof David is now reaping. In 1Ch_27:33 he is expressly called the king’s counsellor.24 To inquire of God’s word = to inquire of God. Comp. Jdg_1:1; Jdg_18:5; Jdg_20:18; Jdg_20:23; Jdg_20:27; 1Sa_10:22; 1Sa_14:37; 1Sa_22:10; 1Sa_22:13; 1Sa_23:2 [comp. Gen_25:22, where, however, the verb is different.—Tr.]
2Sa_17:1-23. Defeat of Ahithophel’s counsel through Hushai’s, and suicide of Ahithophel.
2Sa_17:1-4. Ahithophel’s counsel against David: To surprise him by night and kill him. Against the opinion of the older expositors that Ahithophel wished to avenge the wrongs of his granddaughter Bathsheba, Isaiah 1) that this relationship is not proved, for, though Ahithophel had a son named Eliam (2Sa_23:34), it is not shown that this man is the same with Eliam, the father of Bathsheba (2Sa_11:3); 2) granting, however, that Ahithophel was Bathsheba’s grandfather, it is hard to see how an ambitious man, like him, should have sought revenge, when he saw his granddaughter raised to the highest honors of the realm.—His advice is to fall on David quickly, that same night, with a chosen body of 12,000 men, and get possession of his person. Absalom having publicly and solemnly mounted the throne, there was needed a securing of his usurped power against David and his followers. “This night” is the night that followed David’s flight and Absalom’s entrance into Jerusalem. In favor of this is 2Sa_17:16, and also 2Sa_17:2 compared with 2Sa_16:14; for David’s exhaustion, on which Ahithophel counted, could only come from the haste and exertion of the day’s flight. The sudden night-attack with superior force (the march required was only about four geographical miles) was to throw David’s followers into panic and flight, and, while they were thus scattered, Ahithophel was to kill the king “alone,” that is, while he was alone (לְבַדּוֹ) He reckons on the king’s weariness; in the phrase “weakhanded” the “hand” is the symbol of strength, comp. Isa_8:11.
2Sa_17:3. And I will bring back all the people to thee, that is, all the people now gathered around David. Ahithophel regards Absalom’s government as the only lawful one, to which those fugitives must submit; their flight is in his eyes an act of insubordination, from which they are to be brought back.—In the following difficult phrase [Eng. A. V. and Erdmann: “the man thou seekest is as if all returned”] the first question is whether we shall (with Thenius) adopt the reading of the Septuagint: as the bride returns to her husband; only the life of one man thou seekest, (and all the people will be uninjured”). But, apart from the fact that no other ancient version has a trace of such a text, why may not the translation of the Sept. come (as Keil supposes) from a wrong reading of our Hebrew?41 For the rest, Böttcher (against Thenius) rightly objects that we cannot speak of the “husband” of a bride; “where and when,” he asks, further, “was the bride brought back to her husband?” Böttcher himself renders: “as her wooer leads back the bride, etc.” [where “wooer” is the person sent to propose for the bride, as Eliezer for Rebecca, Genesis 24.—Tr.]; against which is the fact that the word he proposes (אֹרֵשׂ) is never found in this sense of “wooer,” and also the unsuitableness of the adverb “back.” The rendering: “if all return, [only] the man that thou seekest [will be killed]” (Mich., Schultz) is to be rejected on account of the aposiopesis and consequent supplements. S. Schmid and Clericus translate: “when all the men that thou seekest return, all the people will be at peace” [so Philippson and Luther]; but this contradicts the connection, according to which the word “seekest” can only refer to David, and the word “man” (אִישׁ) must be in the Singular referring to him. Maurer proposes two renderings, one: “then I will bring back to thee all the people, as if the man that thou seekest brought back all,” where the understanding of the Qal (שׁוּב) as causative, though possible (Num_10:36; Psa_85:5 [4]; Mic_2:13), is here improbable, as he says, since two forms [Qal and Hiphil] having the same meaning would not stand so near together; the other: “then I will bring back to thee all the people, as if all returned, would the man return (כְּשׁוּב) whom thou seekest” (i. e., as if David, the man that thou seekest should be brought back with all his men) is to be rejected, (with Thenius) as unintelligible. The translation of the Vulgate: “and I will bring back all the people, as one man is accustomed to return (for one man thou seekest”) gives no clear sense. Ahithophel’s words are to be taken strictly according to their connection with the preceding 2Sa_17:2, where he sets the one man, David over against all the people with him, and announces it as his plan to kill him alone, so as then to bring back all the people (2Sa_17:3) that had gone out with him. That is, the one man that thou seekest is equivalent to the return of the whole people. Peter Martyr (Vermigli): “one, says he, will perish, the multitude will be spared.” Dathe: “it is the same as if all returned, when he that thou seekest is killed” [so nearly Chald.]. De Wette: “the man that thou seekest is equivalent to the return of all.” Bunsen: “the return of all that have not yet joined thee, depends on the removal of David; his fall brings peace to the whole nation.”—Literally: “the whole people will be peace,” = “in peace,” adverbial use, as in 2Sa_20:9; 1Sa_25:6.
2Sa_17:1-4. “The saying was right in the eyes of Absalom, etc.,” pleased him (2Sa_19:6; 2Sa_18:20; 2Sa_18:26; 1Ki_9:12; Jer_18:4, etc.).
2Sa_17:5-14. Hushai’s counsel against Ahithophel.
2Sa_17:5. Though Ahithophel’s counsel had been generally approved, Absalom sends for Hushai in order to hear his opinion. There is no need to read the Plural “call ye” (Sept., Vulg., Syr., Then.) instead of the Sing, “call thou” (of the Heb.), since Absalom, as king, might give such a command even to Ahithophel, instead of to the servants. As he had accorded full confidence to Hushai (2Sa_16:18-19), he wished at this decisive moment to hear his advice also.42
2Sa_17:6-7. Hushai, being asked, pronounces Ahithophel’s counsel “not good” [“Not good is the counsel that Ahithophel counsels this time,” that is, his former advice was good (2Sa_16:21), but not this.—Tr.].
2Sa_17:8 sq. Hushai gives his advice in elaborate and skilful style. Against Ahithophel’s opinion that David was “exhausted” (2Sa_17:2), he first affirms the contrary, observing that Absalom knew his father and his men to be valiant heroes, and that they were embittered in spirit, as a bear robbed of her whelps (comp. Jdg_18:25; Pro_17:12; Hos_13:8). So he would not stay at night with the people, where he might be surprised. Böttcher and Thenius render: “and lets not the people lodge for the night” (יָלִין as unusual Hiphil); but there is no ground for this, [it does not agree with 2Sa_17:9 (Keil)].
2Sa_17:9 sqq. Description of how David, as a genuine military man, would be on his guard during the night, and, at the approach of Absalom’s troops, would rush forth from his caverns43 and strong positions, fall on the enemy’s advanced guard and defeat the whole body. “In the falling on them,” where from the connection David is the subject,=“when he falls on them.” [Eng. A. V.: “in the falling among them,” = when some of them fall. See “Text. and Gramm.”—Tr.]. The “them” refers from the context to Absalom’s men, and it is unnecessary to read “the people” (בָעָם Dathe). “In the beginning,” since David would begin the fight by falling on the approaching enemy. [Or, according to Eng. A. V., the fall of some of Absalom’s soldiers at the beginning of the battle would create a panic and flight, there being general fear of the military skill and prowess of David and his generals. Bib.-Com.: “It is likely that Absalom was not a man of courage, and Hushai, knowing this, adroitly magnified the terror of the prowess of David and his men.”—Tr.].—And the hearer hears and says, etc.—picture of the spread of a report of defeat by those that are first attacked.
2Sa_17:10. Though the hearer be lion-hearted, he will melt in fear, because it is known in all Israel what heroes David and his men are. This explains how the report of an attack by David would lead to a general everthrow. To Ahithophel’s proposal to surprise David Hushai replies that on the contrary David would surprise them.
2Sa_17:11. Therefore his counsel is that Absalom should summon a great force from all Israel, and lead it against David in person. Properly: “but44 (or, rather) I counsel.” It is unnecessary to read “in their midst” (Sept., Vulgate, Arab., Thenius) instead of “into battle,” since a change in the Hebrew from the latter to the former would be easy.
2Sa_17:12 sq. Hushai explains to Absalom how he could with so great an army easily annihilate David’s band. “We shall come unto him in one45 of the places.” The next sentence is rendered in two ways: either: “so we on him,” that is, so we fall on him (Vulg.: irruemus super eum), spread over him, as the dew falls on the earth;46 or, “we light47 on him” [so Eng. A. V.], as the phrase is used of an encamping army (Isa_7:2; Isa_7:19), and of a lighting swarm of flies or locusts (Isa_7:19; Exo_10:14), and elsewhere (with עַל “on”) in the sense of “lighting” (2Sa_21:10; Gen_8:4; Exo_10:14; Num_11:25-26); not: “we encamp against him” (De Wette). The second translation [“we light on him”] answers better to the figure of the dew, which falls quietly and unperceived on the earth at night, with which (as before with the sand on the sea) Hushai compares Absalom’s army, settling quietly in its overwhelming power on David. On the other hand the emphatic “we” at the beginning of the sentence [as in the first translation] is without ground, and does not correspond to the verb “we come” in the preceding clause; while to this latter properly corresponds the verb “we light” (as indeed all the ancient versions have a verb in this place). Böttcher further remarks that this form of the Heb. Pers. Pron. is everywhere else used in a depreciatory sense: “we insignificant, very poor persons,” which would here be against the connection. Böttcher, however, would read “locust”48 instead of “dew,” and render: “and sink (rush) on him, as a swarm of locusts falls on the earth;” but this is too remote a conjecture (having no support in any ancient version or in any rendering), and unnecessary besides, since the figure of the dew, together with that of the sand, fitly sets forth the swift and quiet settling of the huge host on the enemy. And with this accords perfectly the statement of the success of the attack: “not even one will be left.”
2Sa_17:13. Hushai, assuming that the imagination of his hearers would be carried from one conception to the other, here passes in a wordy discourse, skilfully adapted to gain his end, to the supposition (which would appear natural to a military man) that David, defeated as above described, should “concentrate to the rear,” and throw himself into a strong city. Then all Israel set ropes to this city. Vulgate: “all Israel put ropes around that city.” Hushai is not speaking of ropes thrown over the walls by which the latter are thrown into the ditch (Michaelis, Dathe, Niemeyer), for nothing is said of a ditch and walls; but in his exaggerated mode of expression, which he forces to a hyperbolical climax (all intended for momentary effect), he shows how easily even then David could be captured, all Israel laying ropes about the city and dragging it into the neighboring brook or river. We are not here with Ewald to understand a city-fosse (נַחַל), “for the fosse was close by the city” (Then.), but the brook or river on which the city is built, “because fortified cities are almost always on the declivities of brooks or rivers” (Then.). “Till not even a small stone be found,” so the ancient versions;49 comp. Amo_9:9 : “a little grain.”—The meaning is: “Your powerful army will easily destroy the fortified place, where David may seek refuge, and leave not one stone on another.” Cornelius a Lapide: “we will collect so great a force that we shall be able to put ropes around the city (so to speak), and drag it down to ruin.”
2Sa_17:14. To this advice of Hushai Absalom gives the preference over Ahithophel’s. The boldness and highflown extravagance of Hushai’s words accorded with Absalom’s character and with his wish to secure his throne in brilliant fashion by overpowering the force opposed to him. Clericus: “The counsel seemed good, and at the same time was full of a certain boastfulness, that pleased the young man.” The statement about the bravery of David and his men was true; the deceit in Hushai’s counsel was only the advice to make a levy of all Israel. Absalom deluded himself with the belief that this could be easily raised, not considering that only the discontented part of the people formed the kernel of the insurrection, that no small portion still remained true to David, and that another part, now for the moment fallen away, would return after the first fit of revolution had passed. For this reason it was an important consideration (to which Hushai slyly had regard) that David gained time while Absalom was preparing to summon all Israel. P. Martyr: “to what does Hushai look in this counsel? to delay; delay, he knows, makes for David’s cause.”—And the Lord had appointed. In all this the narrator sees a divine appointment or ordination, the aim of which was thus to bring on Absalom the evil (that was determined on). The verb (צִוָּה) is used in the signification “appoint, ordain,” also in Ps. 48:29 [psa 48:28]; Psa_111:9; Lam_1:17; Isa_45:12; the object of the verb is apparent from the connection. Ahithophel’s counsel is called good, because it was to Absalom’s interest to attack David immediately.
2Sa_17:15-22. Hushai promptly sends word to David.
2Sa_17:15. He first informs the two high-priests, Zadok and Abiathar, of the council that was held. Comp. 2Sa_15:27-28. [Bib. Com.: “It is remarkable how persistently Zadok is named first.”—Patrick: “Herein Hushai betrayed Absalom’s counsels.”—Tr.]
2Sa_17:16. He directs them to send information to David as speedily as possible by their sons, and to convey his advice concerning his next movement. Grotius: “David’s plan, above mentioned (2Sa_15:35-36), succeeded well.” Lodge not to-night at the fords of the wilderness (2Sa_15:28), that is, stay not this side the Jordan, but cross over. The necessity of the passage of the Jordan for David’s safety is shown by the following (variously understood) words: That it (namely, the transit) be not swallowed up (defeated, rendered impossible) to the king and to all the people that are with him. So (with Böttcher) the sentence is best understood from the connection and from David’s dangerous situation, the noun “crossing over” [transit] being taken as the subject of the verb (עבוֹר immediately preceding). It was important that David should get away from this side the Jordan, where the masses were to be called out against him, and meantime, since a hasty expedition might be sent against him, when it was found that he was on the west side (especially if Absalom should change his mind and adopt Ahithophel’s counsel), he must pass immediately to the east side, where he might hope to find many followers, as actually happened. To the phrase “that it be not swallowed up” other interpretations are given: that of Maurer and De Wette: “lest destruction be prepared for the king” is untenable because the meaning of the verb (“swallowed up”) makes the introduction of such a verbal subject [“destruction”] impossible; that of Gesenius: “that the king be not swallowed up” [so Eng. A. V.] is equally untenable, because then the text should have “the king” as Nominative [in the Heb. it is preceded by the Prep, “to”—Tr.]. Of Ewald’s rendering (Gram. 295 c): “that it (misfortune) be not swallowed by the king,” that is, that the king may not have to suffer it, Böttcher rightly says: “a very unnatural rendering, with a very remote verbal subject, for which the verb would at least better be Feminine.” [It seems allowable here to take the verb as impersonal, and render (with Eng. A. V., Ges., Philippson, Cahen): “lest it be swallowed (destroyed) to the king,” i. e., lest the king be destroyed. So all the ancient versions50 understood it. The construction adopted by Erdmann requires a somewhat difficult supply of a subject to the verb.—Tr.]
2Sa_17:17. “And Jonathan and Ahimaaz were standing” [= were stationed], where the Participle “were standing” expresses their readiness to go as messengers to David at any moment, according to the arrangement in 2Sa_15:28; 2Sa_15:36. To this end they were stationed outside the city at the Fuller’s Fountain [En-rogel] for the purpose of receiving information. En-rogel (comp. Jos_15:7; 1Ki_1:9) is the “present very deep and abundant Fountain of Job, Bir Eyub (Von Raumer, p. 307), or of Nehemiah, south of Jerusalem where the vallies of Kidron and Hinnom meet, Rob. II. 138 sqq. [Am. ed. I. 331–333]; Tobler, Top. II. 50 sqq.” (Knobel). [See in Smith’s Bible-Dictionary, Art. “En-rogel,” Bonar’s argument for identifying En-rogel with the “Fountain of the Virgin,” and Dr. Wolcott’s reply (Am. ed.) in favor of Bir Eyub.—Tr.]—The maid, not “a maid,” since the Article [of the Heb.] denotes the particular maid-servant belonging to the high-priest’s house. And they went, an anticipatory remark, the narrator desiring to mention immediately the chief fact, namely, that they carried the information to David. [See “Text and Gram.,” where the inversion of Eng. A. V. is pointed out, and a slightly different translation proposed.—Tr.] For they could not let themselves be seen to come into the city—appended explanation of the fact that they were outside the city, and the maid-servant had to go to them. Her going out to the spring would not seem strange, while their entrance and return would have excited suspicion, since it was known (2Sa_15:25 sqq.) that they were on David’s side.—From 2Sa_17:18 it seems that Absalom closely watched them: A lad saw them and told Absalom. Seeing that they were observed, and expecting to be followed, they hastened off in order to get the start of their pursuers, and then to hide somewhere. They went to Bahurim, where Shimei met David (2Sa_16:5), whose counterpart is the man in whose house the two young men found refuge. It is again a woman (the man’s wife) whose presence of mind and cunning did David’s cause a great service. The messengers descended into the empty well in the court.
2Sa_17:19. And she spread the covering, which (as the Art. shows) was at hand, or was designed for the well (Thenius), over the well, and spread thereon the grain-corns (Pro_27:22) with which (so the Art. indicates) she was occupied. Vulg. (explanatory rendering): “as if she were drying barley-groats.”
2Sa_17:20. Absalom’s servants come in pursuit, are misdirected by the woman, find nothing and return to Jerusalem.51 [Patrick: “It seems to have been a common opinion in those days that these officious lies for the safety of innocent persons had no hurt in them.”—Tr.]
2Sa_17:21 sq. The messengers hastened to David, who, in consequence of the information they brought, crossed the river immediately, so that by the morning light not even a man more was on the west side. The situation of affairs was now favorable to David’s cause.
2Sa_17:23. Ahithophel betakes himself to his city, leaves Absalom’s court, that is, out of chagrin at the rejection of his counsel, anger at the frustration of his ambitious plans, and also from fear of the fatal results that David’s victory would have for him, the contriver and furtherer of the insurrection. A self-murder52 from baffled ambition and despair. Not only is David’s prayer (2Sa_15:31) answered, but Ahithophel falls under God’s judgment for his unfaithfulness and treachery.
HISTORICAL AND THEOLOGICAL
1. Absalom’s insurrection and the establishment of a new kingdom with public dishonoring of the royal house, is the completion of the judgment on David’s deep fall and weakness towards his sons’ crimes, the purpose of which was to purify him (after penitential self-humiliation on his part), and to subject him to the test of faith, without which he could not rise by God’s hand from this deep abasement. On the other hand, the success of the godless rebel shows a lack of a true theocratic feeling in the mass of the people, who, in abandoning God’s government, were guilty of opposition to the government of God. At the same time in Absalom’s conduct (adopted through Ahithophel’s evil counsel) is exhibited the general truth that God permits evil to work out its own consequences, and the wicked to entangle themselves in their own snares, that He may reveal His justice and holiness in the self-condemnation and self-destruction of the power of evil, and thus lead the wandering and apostate, when they will hear His voice, to reflection and conversion, as happened here to the people, after the wickedness of Absalom and Ahithophel had completely worked itself out.
2. The divine justice is anew revealed in and on the house of David through Absalom’s publicly committed crime. The answer to the question why God brought on David’s house this deed of shame of His own son, is given in the Lord’s word through Nathan (2Sa_12:11-12). The sins of the fathers are visited not only on the children, but through them. “Absalom’s deed was another chastisement for David from the Lord, not, indeed, a sign of the divine anger, but a wholesome paternal discipline, that was meant for his good. In such earnest does God deal with His children, even after He has taken them into favor” (Schlier).
3. Absalom’s rejection of Ahithophel’s good counsel for Hushai’s destructive counsel sets forth the truth that evil punishes itself by itself, and especially pride and vanity blind man, so that he errs in the choice of means for his sinful ends, and secures not only their frustration, but also his own destruction. But this occurs in the course of the moral government of the world, under the guidance of the divine justice and wisdom, which takes human sin, blindness and foolishness into its plans as a factor, in order to frustrate its wicked aims and to effect its own holy aims.
HOMILETICAL AND PRACTICAL
2Sa_16:15. Schlier: Poor, deluded fool, that strives after popular favor, and when he has found it, consoles himself therewith. There is nothing more changeable than popular favor—nothing more transitory than what is called public opinion.
2Sa_16:16-19. Cramer: Remain faithful to thy friend in his poverty, that thou mayest again enjoy thyself with him when it goes well with him (Ecclus. 22:28, 29).—The saints of God do many a thing with good intentions, and yet we are not on that account to take part in it all. Meantime God lets it happen, and knows how thereby to carry out His work (Isa_28:21; Isa_28:29).—Schlier: What we say should be true, not merely that it shall contain no lie, but also that it be free from all double-meaning. In the times of the Old Testament, God the Lord could overlook such double-meaning; with us, in the times of the New Testament, that is no longer the case, but it holds always and every where that the Lord will make the upright prosper.
2Sa_16:20 sq. Hedinger: Worldly wisdom and spiritual gifts do not always dwell under one roof.—S. Schmid: He must be extremely ungodly who can openly do that of which nature has a horror even in private.—Schlier: David certainly thought anew upon his old sins, was ashamed and humbled himself, and in his son’s sin again recognized his own sin, and anew repented before the Lord.
2Sa_17:1-4. Cramer: God blinds the ungodly, and confounds them through giddiness, so that they can neither see nor know what in human wise is wholesome and good for them; for He puts to shame the wisdom of the wise (Isa_29:14; Job_12:17).—[Taylor: This plan was worthy of Ahithophel’s reputation. If it had been energetically followed, it would have been completely successful, and would have changed the entire color and complexion of Jewish history.—Tr.]
2Sa_17:5-14. Large talking and grand schemes are a means whereby young and inexperienced persons are often deceived (1Ki_12:10).—The Lord ensnares the ungodly in their cunning, so that they are deceived by that very thing on which they most relied.—S. Schmid: If God does not open and rule the eyes of the mind, even the most sensible men are blind (Psa_119:18).—Starke: God does not leave His enemies to manage as they will, but appoints them a limit, how far they shall go. When they take hold most shrewdly, yet God goes another road (Psa_33:10; Isa_8:10; Job_5:12).—[Hall: First, to sweeten his opposition, Hushai yields the praise of wisdom to his adversary in all other counsels, that he may have leave to deny it in this; his very contradiction in the present insinuates a general allowance. Then he suggests certain apparent truths concerning David’s valor and skill to give countenance to the inferences of his improbabilities. Lastly, he cunningly feeds the proud humor of Absalom, in magnifying the power and extent of his commands, and ends in the glorious boasts of his fore-promised victory. As it is with faces, so with counsel; that is fair that pleaseth.—Tr.]—Schlier: A good cause always goes the way of truth, and does not need scoffing and self-important words, but goes on soberly and simply. Absalom gave heed to Hushai’s bad counsel, because Hushai knew how by means of his vanity to bring him to a fall.—The Lord is with us and lets nothing happen to us; He also knows how to turn the wickedness of our enemies into a blessing to us. And if all the world is hostile and persecutes us, the Lord takes in hand even our persecutors, and does with them as He pleases.
2Sa_17:15-22. Schlier: Let us recognize the Lord’s hand in the things of common life also, but let us always honor His hand and thankfully accept what it gives. Circumstances are God’s messengers, and well for him who in these circumstances recognizes and honors the hand of his Lord. It was God’s hand that through all these littlenesses and casualties caused the news of Ahithophel’s counsel to come safe to David.
2Sa_17:23. Cramer: Ungodly men fall into the pit which they make for others (Psa_7:16 [Psa_7:15]; 1Sa_9:16 [1Sa_9:15]; Pro_26:27). [Hall: What a mixture do we find here of wisdom and madness! Ahithophel will needs hang himself; there is madness: he will yet set his house in order; there is an act of wisdom. … How preposterous are the cares of idle worldlings, that prefer all other things to themselves, and while they look at what they have in their coffers, forget what they have in their breasts.—Taylor: This is the first recorded case of deliberate suicide. And the feelings which led to it and which we can easily analyze, were very similar to those which have impelled many in our own times to commit the same awful iniquity. Chief among them was wounded pride. Then, besides this, there was the conviction that Absalom’s cause was now hopelessly ruined … Perhaps also there was a mingling of remorse with those other emotions of pride. He had left a master who loved and valued him, and had transferred his services to one who, as he now discovered, had not the wisdom to appreciate his worth, but preferred the gaudy glitter of empty rhetoric to the substantial wisdom of unadorned speech. This contrast, thus forced upon him, might awaken his conscience to the value of the friendship which he had forfeited when he turned against David, until remorse and shame overwhelmed him.—Tr.]
[2Sa_17:5. It was not unwise in Absalom to seek the advice of another experienced counsellor also (Pro_24:6); his fault was that he did not know which advice to follow, and was misled by high-sounding and flattering words. In choosing counsellors, and in judging of their counsel, lies great part of the wisdom of life.—Boldness is often true prudence; and “delays are dangerous.”
2Sa_17:14. Hushai’s treacherous craft and Absalom’s silly vanity are overruled to the accomplishment of the Lord’s purpose. Few things are so consoling as the frequency with which we perceive how God brings good out of evil; and doubtless this is often true where we do not yet perceive it (Psa_76:10; Isa_13:7).
2Sa_17:23. Ahithophel 1) A model of worldly wisdom (2Sa_16:23). Excellence of his advice to Absalom (2Sa_16:21; 2Sa_17:1-3). 2) An example of worldly wisdom failing because it ignores God (2Sa_17:14; Psa_14:1). 3) A suicide; a) probable causes; b) folly and guilt.—Tr.]
Footnotes:
[4][2Sa_16:15. This phrase, in which the “all the people” is put in apposition with “men of Israel” (not: “all the people of the men of Israel.” as Erdmann renders), is peculiar, and is variously changed by the versions: Sept.: “all the men of Israel;” Syr., Arab.: “all the people that were with him, and all Israel;” Vulg.: “all his people.” Sept. and Vulg. may have omitted half the expression for simplicity (and they retain different halves), and the Heb. text itself may be a duplet, arisen from a marginal explanation. Thenius: “Instead of these words (אִישׁ יִשְׂרָאֵל) MS. Cantab. 1 has אֲשֶׁר אִתּוֹ (added by Syr. and Arab.), which came from the fact that in some MS. that was copied, the words א׳ ישׂ׳ (men of Israel) stood under the אֲשֶׁר אִתּוֹ (that were with him) of the preceding verse (Kennicott, sup. rat. text. Heb., 449).”—Tr.]
[5][2Sa_16:16. Sept.: ἀρχιεταῖρος (as above 2Sa_15:32) = ’Αρχὶ ἑταῖρος.—Hushai’s address to Absalom is literally: “live the king! live the king!” given once only in Sept. and Arabic.—Tr.]
[6][2Sa_16:18. Thenius and Erdmann render: “Not (i. e. I go not with David), because,” etc. But it is not likely that Hushai would make his negation with one word, and usage establishes the sense of the phrase given in Eng. A. V.: “nay, but,” or, “nay, for,” see Ges. Lex. s. v. לֹא 2.—The Kethib לֹא in this verse is approved by De Rossi against the Qeri לוֹ, which seems to be adopted by all the versions, even by Syriac and Arab., which make the sentence interrogative. The Kethib (לא) would be interrogative, and would require a preposition before אֲשֶׁר.—Tr.]
[7][2Sa_16:19. Arab.: “And ’tis not my business to be forever the servant of one man;” Syr.: “whose servant I shall be is not in my power.” Instead of בנו Syr. had ידי (אידי), which Arab. read as אחד.—Tr.]
[8][2Sa_16:20. This Dativus commodi (לכם) cannot be here given well in English. The phrase: “give ye you counsel,” is awkward, and in “give you counsel” the pronoun would be understood as Nominative.—Tr.]
[9][2Sa_16:21. The verb means: “to be in bad odor.” The אֵת is the Prep. “with,” not the sign of the Accus., as Sept. and Vulg. take it. Chald paraphrases: “that thou art stirred up against thy father.” Syr. and Arab. explain: “that thou hast gone in to the concubines of thy father.” Josephus interprets: “the people will believe that a reconciliation with thy father is impossible.”—Tr.]
[10][2Sa_17:1. Or: “I will now choose … …and will arise.” Sept. and Vulg.: “I will now choose me.” Arab.: “choose thou … and let them go forth to seek David.”—Tr.]
[11][2Sa_17:3. So Erdmann, Cahen, Wordsworth, Bib.-Com. Various other renderings are discussed by Erdmann in the Exposition. In addition to what he says it may be mentioned that Chald. renders nearly (as to the sense) as Eng. A. V.: “they will all return when the man that thou seekest is killed,” = “as the return of all is [the killing of] the man,” etc. (so Cahen). Syr.: “as if all the men that thou seekest returned,” as if reading כָּל־תָאִישׁ; so Philippson: “at the return of all the men thou seekest.” The translations proposed all either do violence to the text, or fail to suit the connection and give a good sense, or require a bold insertion (as of the phrase: “the killing of” in Chald. and Eng. A. V.).—Tr.]
[12][2Sa_17:6. Eng. A. V. renders according to the accents, and so Erdmann; but it is better (with Vulg., Cahen, Wellhausen) to take the sentence as a double question. Sept. inserts וְ (εἰ δὲ μή), which may easily have fallen out (from the preceding ו), and is almost necessary for the rendering of Eng. A. V. It is found in some MSS. and EDD.—Instead of the more usual לֹא, we here have אַיִן, literally: “is there not” = “is our doing (according to Ahithophel’s counsel) not?”—Tr.]
[13][2Sa_17:7. פַּעַם, the numeral, not the simple substantive “time” (עֵת). Sept.: τὸ ἅπαξ τοῦτο; Vulg.: hac vice; Cahen: cette fois; Erdmann: dieses Mal.—Tr.]
[14][2Sa_17:8. Sept. here inserts: καὶ ὡς ὗς τραχεῖα ἐν τῶ πεδἰῳ, “and as a fierce sow in the plain,” which addition is adopted by Ewald, Thenius and Böttcher on the ground of its appropriate poetic character, and as not likely to have been inserted by the Greek translator. To this Wellhausen replies that the two words ἀγρῶ and πεδίῳ of the Greek point to the same Heb. word (שדה), making the double figure improbable, and further that an Israelite would naturally think of the hog only as an unclean animal, and would not put it alongside of the bear.—Tr.]
[15][2Sa_17:9. The word “place” is here used in the sense of “locality” (Bib.-Com.) or “camping-place” in distinction from the “ravine” or “cleft,” not as a mere adverb, see 2Sa_17:12.—Instead of אַחַד some MSS. and EDD. have אחת, and Wellhausen remarks that the two numerals here seem to have changed places.—Tr.]
[16][2Sa_17:9. Or: “when he falls on them at the first” (so Erdmann and Sept.], and some would therefore supply the personal suffix וֹ to the Infinitive: but the present text permits either rendering, and that of Eng. A. V. seems to agree better with the context.—Tr.]
[17][2Sa_17:11. Sept.: “Thus I counsel,” ὂτι οὕτως συμβουλεύων ἐγὼ συνεβούλευσα = כִּי כֹה יָעץ יָעַצְתִּי, preferred by Wellhausen, on the ground that the similar words might easily have fallen out. The fullness of the expression would also be in Hushai’s manner.—Some MSS. read: “as the sand on the shore (שפת) of the sea,” an expansion of the original.—Böttcher’s objection to the last word in this verse, קְרָב, “battle,” is that it elsewhere occurs only in poetry (Ps., Job, Eccles., Zech.), and he proposes בְּקִרְבּוֹ, “in their midst.” This reading is strongly supported by the fact that all the versions have it (Chald.: “at the head of them all”), and is in itself more congruous with the general context; against it is Hushai’s inclination to use pompous and unusual words.—Tr.]
[18][2Sa_17:12. “On the face of the ground” in some MSS. and EDD., a scribal expansion, as in the preceding verse.—Tr.]
[19][2Sa_17:13. Vulg., Thenius, Philippson, Erdmann render: “all Israel shall lay ropes at (= about) that city,” on the ground that pulling a city stone by stone into the brook by ropes was an unheard of and impossible thing (Bp. Patrick also suggests the same difficulty). But Hushai seems purposely to put his proposal in the most recklessly exaggerated form, as an appeal to Absalom’s vanity, and says expressly that the city will be drawn into the brook. This meaning will be gotten if we render the Hiphil (הִשִּׂיאוּ): “lay to, apply to,” and the text shows a double Accusative. The Hiphil may also mean: “cause to bring.” Wellhausen remarks that we should here expect הֵשִׂימוּ, which is, however, according to the above view, not necessary.—Tr.]
[20][2Sa_17:14. Literally: “to,” אֶל. All the versions and some MSS. and Edd. have עַל, “upon.”—The Pisqa in this verse is wanting in some MSS.; its effect is merely partially to isolate and bring out in relief the succeeding solemn statement.—Tr.]
[21][2Sa_17:16. Eng. A. V. again adopts the Qeri, which is found in many MSS. and EDD. (De Rossi) and in all the versions. Kethib is here preferred as in 2Sa_15:28, which see.—The “speedily” of Eng. A. V. is meant as translation of the Infinitive Absolute, but introduces too different a substantive idea from that of the verb (עבר); the sense is rather: “actually pass over.” The rendering: “lest the king be swallowed up” (so Philippson, Wellhausen) seems to be the best; the phrase is discussed by Erdmann, who adopts the translation: “lest it (transit over the river) be swallowed up (= snatched away).”—Tr.]
[22][2Sa_17:17. Eng. A V. here inverts the order of the Heb, in order to avoid the contradiction of making the statement: “they might not be seen to enter the city,” follow the statement that they “had gone to tell the king” (rendering the verb ילכוּ as Aorist). Erdmann says that this last statement is anticipatory. But the Imperfect is here better taken in the future sense: “and they were to go and tell,” which avoids the somewhat hard anticipation. Philippson renders not substantially differently: “the maid told them that they were to go,” etc.—Tr.]
[23][2Sa_17:20. The word מִיכל is as yet unexplained. Rashi says that its meaning can only be inferred from the context. Sept.: μικρόν, “little” (perhaps from similarity of sound); Chald. takes the phrase as meaning “the Jordan.” Syriac renders: “hence,” as if it were מִן־כֹּה or מִפֹּה; Arab. omits it; Vulg.: “having tasted a little water,” after the Sept. J. D. Michaelis and Gesenius compare Arab. makil, “a dry pit,” mimkal, “a pit containing water,” but this does not agree with the form of the Heb. word. Others assume a root יכל (Fürst takes this stem to mean “contain,” whence our word = “water-ditch”). Wellhausen would drop מיכל from the text, or supply some such word as דּרך: “the way of the water.”—Tr.]
[24]“And the counsel of Ahithophel … days”—the construction is interrupted, and completes itself in the כַּאֲשֶׁר ... כֵּן. Qeri and all versions supply אּישׁ after יִשְׁאַל; but, if one is not disposed to accept this as necessary (Keil), the verb may be taken impersonally.
[41] הַכַּלָּה אִישׁ for הַכֹּל הָאִישׁ [with interpolation of “only the life of one man” (Keil). The Sept. text was בְּשׁוּב הַבַּלָה לְאִישָׂהּ אַךְ נֶפֶשׁ אִישׂ אֶחַד אַתָּה מְבַקִּשׁ. It is suggested that the three words following הַכַּלָּה may have fallen out, because the eye of the scribe passed to the following אִישׁ, to which the ה in כלה was then prefixed, and the אחד made into אשר. This is possible, but the sense of the Sept. rendering is doubtful.—Tr.]
[42]The גַם־הוּא strengthens the suffix in פִּיו. Ewald, § 311 a.
[43] פְּחָתּים, natural hiding-places, מִקוֹמות, artificially strong positions; in these David would pass the night.
[44]So כּי after a negation, expressed or understood, Ges. § 155, 1, e—פָּנֶיךָ = “thy person, thyself,” the Plu. noun here accompanied by a Plu. Particip,—Instead of בַּקְרָב Thenius would read בְּקִרְבָּם.
[45]The fem. numeral (though the subst. is found as fem. in Gen_18:24; Job_20:9) is probably (since the masc. is used in 2Sa_17:9) to be regarded as scribal error for masc. (Maurer).
[46]Taking נַחְנוּ = “we,” as in Gen_42:11; Exo_16:7-8; Num_32:32; Lam_3:42.
[47] נַחְנוּ as 1 plu. Perf. Qal of נוּחַ, Sept. (παρεμβαλοῦμεν), Syr., Arab.
[48] חָסִיל or חָסִל for הַטָּל.
[49] צוּר = צְרוּר.—On the masc. אֹתוֹ referring to the fem. עִיר see Ew. § 174, 6 a.
[50][Sept. (Alex.): “lest one swallow up the king;” Vulg.: “lest the king be swallowed up;” Syr.: “lest thou perish;” Chald.: “lest profit be gotten front the king,” i. e., lest he be betrayed (Walton’s Polyg. incorrectly: “lest the king perish”).—Tr.]
[51] מִיכַל הַמָּיִם a ἅπ. λεγ. = a small brook in the vicinity. [See “Text. and Gram.”—Tr.]
[52][There is an old opinion (see Patrick in loco) that Ahithophel died of quinsy brought on by violent passions, grief, chagrin, hatred, and Then. (Comm. in loco) mentions that the same view (as to the disease) is maintained by Steuber (1741). In Dryden’s “Absalom and Ahithophel” the latter personage represents the Earl of Shaftesbury.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 13, 14, 15, 20, 21 The asses be for the king's household to ride…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 14, 15, 16, 17, 18, 21, 22, 23 ZIBA’S HYPOCRISY AND SLANDER, 2Sa_16:1-4.
ZIBA’S HYPOCRISY AND SLANDER, 2Sa_16:1-4.
1. Two hundred loaves — Ziba’s load very much resembled that of Abigail. Compare 1Sa_25:18.
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Summer fruits — Fruits which were adapted only to immediate consumption, and not easily preserved for winter use. Harmer supposes that cucumbers are intended, and are so called from their adaptation to allay the summer heats.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 20, 22, 23 Ch. 2Sa_16:1-4. David met by Ziba with a present
Ch. 2Sa_16:1-4. David met by Ziba with a present
1. the top of the hill] See note on ch. 2Sa_15:32.
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two hundred loaves of bread, &c.] Compare Abigail’s present (1Sa_25:18). Ziba was shrewd enough to foresee the result of the rebellion, and wished to secure the king’s favour.
an hundred of summer fruits] Probably cakes of dried figs (so the Vulg.) or dates (so the Sept.). Cp. Amo_8:1.
a bottle of wine] A skin, holding a considerable quantity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 4, 5, 6, 7, 10, 11, 12, 14, 16, 21, 22 (1) Ziba . . . met him.—It is evident…
XVI.
(1) Ziba . . . met him.—It is evident from the sequel of the story (2Sa_19:24-30) that Ziba grossly slandered his master, doubtless for the purpose (as appears from 2Sa_16:4) of personal gain. This story was, indeed, almost too improbable to be believed; for, quite independently of his obligations to David, Mephibosheth, a helpless cripple of the house of Saul, could hardly have hoped that Absalom’s rebellion would bring the throne to him; yet David, apt to be hasty in his judgments, was in a state to believe in any story of ingratitude, and to be deeply affected by Ziba’s large contribution to his necessities. Ziba shows entire want of principle, and could, therefore, have adhered to David’s cause only because he had the shrewdness to foresee its ultimate success.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3, 4, 5, 7, 9, 12, 14, 15, 17, 18, 20, 21, 22, 23 Ziba the servant of Mephibosheth. It is the misfortune…
Ziba the servant of Mephibosheth. It is the misfortune of troubled times like those in which David found himself, that unscrupulous men use them for selfish purposes. For those in danger have no time for careful examination, nor are their minds sufficiently calm for impartial judgment, but they act on first impressions, and catch at every straw. Ziba"s present would naturally raise everybody"s spirits, and be taken as a good omen; for it showed that David had adherents in unlikely quarters, when thus a servant of the house of Saul of his own accord brought so timely an offering. The asses saddled for riding contradict the idea that Ziba met David by chance as he was bringing the produce of the farm for the use of Mephibosheth"s household. More probably the asses had been saddled for Mephibosheth"s own use, (comp. 2Sa_19:26) and the provisions had been prepared as a contribution to the king"s needs: but at the last moment the cunning Ziba managed to hurry away with his men, leaving his master in the lurch, and unable to get anything to ride upon in the short interval between David"s escape and Absalom"s entry. Moreover, possibly from being a cripple, and from the distressing circumStances of his early life, Mephibosheth always seems deficient in energy, and perhaps David"s conduct in mulcting him of half his property may not really have been so unjust as it looks, supposing that it was his dilatoriness which gave Ziba the chance of going away with the whole convoy while he was wasting time. It was this apparent desertion of him by one whom he had so befriended which may have made David say, "All men are liars", (Psa_116:11) though subsequently he learned that the lie was Ziba"s. The food consisted of two hundred leaves, or rather fiat cakes of bread, a hundred bunches of dried grapes, a hundred cakes of pressed dates, and a skin of wine. Instead of "date cakes," some of the versions render "fig cakes;" but for this there is a special Hebrew word. (see 1Sa_30:12)
HOMILETICS.
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Vers. 1-14. The facts are:
1. David, passing on his way, is met by Ziba with a present for the king andhis servants.
2. On inquiring after Mephibosheth, David is told by Ziba that he wasstaying in Jerusalem in expectation that, as a result of the present revolt, the kingdom would be restored to him as representative of the house of Saul.
3. Accepting this statement as correct, David assigns Mephibosheth"s property (2Sa_9:9-12) to Ziba, who thereupon makes obeisance.
4. Proceeding to Bahurim, David is assailed by Shimei, who curses him, casts stones at him, reproaches him with deeds of evil, and avers that, as a punishment, God had taken the kingdom from him and given it to Absalom.
5. Astonished at the insolence, Abishai seeks permission to slay the man; but David, piously recognizing a providential chastisement in the event, will not have it so, and points out further to his people that this was but a small trouble in comparison with Absalom"s conduct, and that probably God would have compassion and vouchsafe a compensating blessing.
6. David and his company proceed on their way, still insulted by Shimei, till they come to a place where they can refresh themselves.
The cruelty of avarice.
In this chapter the historian elves us a foil to the loyalty and devotion of the men referred to hitherto. Ittai, Zadok, Abiathar, and Hushai have their opposites in Ziba and Shimei and Ahithophel. It is said that the beasts of prey and creeping things come forth in the night; and so in this dark and sad time for David, the foul creatures come forth and manifest their full strength. Good men are always encompassed by evils, but they are kept in cheek by the very force of the prosperity of the good. When once that begins to wane, they revive and put forth their destructive powers. The time had now come for their appearance. In the case of Ziba we see avarice in its most hideous form.
I IT CAREFULLY FRAMES ITS SCHEMES. An avaricious man is usually endowed with a good measure of prevision, and his success lies very much in the wicked perversion of this gift. The elaborate present of Ziba to David (vers. 1, 2), and the meeting with him just when a token of kindness would be most acceptable, was the result of hours and days of scheming. The end in view is so precious to the greedy soul that trouble and toil to attain to it go for nothing. There is a spontaneous avarice, as when men suddenly seek to grasp what is apparently within their reach, for the evil principle, like a slumbering hungry dog, is ever quick to discern and to act; but the great achievements of avarice, by which men become rich or gain some swift advantage, are the result of the prostitution of the gifts of foresight and skill in arrangement to low cunning and selfishness. There is many a scheme being concocted at this hour, in commercial and political circles, for the circumvention of others to the enrichment of self..
II IT CONFORMS ITS PLANS TO THE NATURE OF MEN AND CUSTOMS OF THE AGE. Ziba knew what David had done for Mephibosheth, (2Sa_9:1-10) how generous was the king"s heart, how he would appreciate fidelity in the time of trouble and scorn ungrateful conduct, how his associates in trial would approve any favour conferred on the loyal at the cost of the disloyal, and how it was within the prerogative of a monarch to confiscate the property of a traitor. Avarice is a careful student of human nature and of the usages of the world. Its success often depends on quickness of discernment, and a practical application of the knowledge of men and things to the purposes of a base, greedy heart. A good and generous man may be as quick in discernment, and may in the intercourse of life gather as much knowledge of human nature, but he differs from the avaricious man in that he scorns to turn all this to the sole promotion of purely selfish interests.
III IT TAKES SPECIAL ADVANTAGE OF THE TROUBLES AND WEAKNESS OF OTHERS. There is a fiendish sagacity in avarice. Ziba saw that the sorrows of David furnished a choice opportunity for making an impression on his generous sympathetic nature by a manifestation of loyal interest and kindly consideration for his comfort; and he saw also that the bodily infirmity of Mephibosheth (2Sa_9:13 2Sa_19:25, 2Sa_19:26) would prevent his going out to David to express his own loyalty. How splendid the opportunity of so representing matters as to secure the confiscation of Mephibosheth"s inheritance to himself as a reward for his personal faithfulness! How this is too often illustrated, in the eager rush after wealth, in the conduct of certain nations towards others, is well known. There are hard-hearted men who rejoice in the commercial calamities of others, because they see their chance of turning them to their own advantage, and not a few are willing to profit by the incapacity, physical, social, and intellectual, of others, by not providing them with the means by which they can rise above it, and act their own part in the world"s affairs. The curse of God surely rests on such evil doers.
IV IT IS HEEDLESS OF THE FAIN IT INFLICTS. David"s heart was sad enough. Trouble in most fearful form had come on him. His anguish is seen in the comfort he felt in the fidelity of the high priests and in the presence of the ark. But what though his heart was smitten! Avarice can rive it the more by concocting a lie most suited for such a purpose. Ziba knew that the story about Mephibosheth would rend further the sore wounds of the much-riven heart. What of that? Property would be acquired. What of blasting the reputation and scattering the fortunes of an innocent cripple? His property would become Ziba"s. Such things do occur still in the earth. There may be degrees in avarice, but in every case there is a heedless infliction of pain and a positive injury to the innocent. Is there a God to avenge wrong? Is there a future retribution? Seeing that many avaricious men escape positive punishment in this life, (Psa_49:16-20 Psa_73:1-17) a righteous moral order must either be denied or we must look on to the day when God shall give to every man according to the deeds done in the body. (2Co_5:10)
V IT ASSUMES THE FORM OF NOBLEST VIRTUES. Ziba comes to David as a kindly, faithful, generous subject, sorrowful for his affliction, ready to minister to his comfort, and even prepared to break the ties which for years had held him to Mephibosheth. Loyalty and religion are publicly professed. The assembled friends of the king are witnesses to his noble conduct. Wolves may come in sheep"s clothing, Satan may assume the appearance of an angel of light, and, in the same way, avarice may, if occasion requires it, hide its hateful form under the guise of the two most reputable of all qualities loyalty and religion. This is done in varying degrees. There is a conformity to prevalent political opinion, to social customs, to decency of bearing, and to the observances of the sanctuary, not because of a thorough conviction of right founded on knowledge and principle, but because it will contribute to swell the amount of one"s gains and elevate one"s position in the world. God desireth truth in the inward. (Psa_51:6) The whited sepulchre is no screen from his eye. (Mat_22:27; cf. Ps 139)
The reproaches of the wicked.
A more graphic account of insult and personal wrong than this is not found in the Bible. The language of the sixty-ninth psalm is fitly descriptive of the events of this sad day, as also of Psalm 3. and 4. The harsh voice of Shimei, it is to be feared, was but the index of a feeling in many hearts towards the unfortunate man of God. The political element enters into the attack (ver. 8), but there was a deeper sentiment of hostility in which the ungodly of Jerusalem would be predisposed to share. Everything seems intense in David"s life, as a consequence of the natural force of his character, the depth of his feelings, and the corresponding strength of emotion, whether of love or hate, which his conduct aroused. Except in seasons of fierce persecution, and most of all in the instance of our Redeemer, the reproaches of the wicked do not assume the violent form here indicated, but in every instance of their occurrence we may trace features in common with this.
I THEY PROCEED FROM RELIGIOUS AVERSION. David was a religious man. His kingly position was won by virtue of his being a man after God"s own heart. (1Sa_15:28 1Sa_16:7-13) In spite of his great fall, he was a lowly, devout servant of God, intent on the spiritual welfare of the people. When Shimei assailed David as a usurper (ver. 8), and so made a political allusion, he revealed his own intense aversion both to David"s piety and the religious reason for his elevation to the throne in the place of Saul. He evidently did not enter into the theocratic views of Samuel. (1Sa 15:, 1Sa_15:16) He was a man who preferred the unspiritual order of Saul"s government to the Divine order of David"s. Here lay the real secret of the reproaches heaped upon the unfortunate king. No godly man, no man of elevated views or of spiritual sympathies, could originate such malicious words. This was the secret also of the reproaches heaped on Christ. He was better than his haters liked him to be. Intense aversion to his superior spirituality was the spring of their conduct. They hated him without a cause, i.e. a valid reason. In looking at the reproaches against the persecuted Christians, we find the same to be true. The evil words spoken nowadays against good men have their root in a dislike of the holy life which, by contrast, is a reminder of sin and guilt.
II THEY ARE PROFESSEDLY BASED ON DEFECTS OF CHARACTER. It might be inferred from the words of Shimei (ver. 7) that he was a very righteous, peaceful, God-fearing man, for he comes forth as the accuser of the king, and pleader for what is just to man and God. But we know that this was only a cover for the real feeling. Those who are not holy are obliged, by compulsion of conscience, to find a plea for deeds of shame. The failure of David in one period of his life was most probably known to Shimei, and it is seized with eagerness and made the justification of a reproach bearing on his entire life, and imputing deeds of which David was innocent. Saving the case of Bathsheba and Uriah, David"s life was anything but one of blood and worthlessness (Belial). To Saul and his sons he had been unusually kind. The elevation of his character had given dignity and power to the kingdom. These tactics of wicked men are constant; the occasional weaknesses of life are laid hold of, and magnified so as to be representative of the entire life. The free and frank words of Christ, true as they were, not tong before his death, were laid hold of and used as though blasphemy and evil works were his general characteristics (Mat_12:24; Joh_10:32-36) Our failings in Christian life doubtless are a reproach to us, and give occasion to the enemy to blaspheme; but the malice of the wicked is seen in that they gladly lay hold of these as a plea for gratifying the feeling of aversion they cherish towards the religion we profess.
III THEY ARE ESPECIALLY DEVELOPED IN THE DAY OF ADVERSITY. The slumbering aversion of Shimei found expression in form of outrageous insult when David"s fortunes began to wane. Malice is associated with cowardice, and it is only when fear of punishment passes away that the malice puts forth its vigour. Malice is cruel, and therefore it adds wound to wound. The history of Christian persecution illustrates this. The very sorrows which ordinarily would draw forth sympathy only induce the feeling expressed in "There is no help for him in God." The natural tendency of the multitude to adhere to the prosperous and stand aloof from the failing cause, becomes intensified into active opposition when a lurking aversion to the individual and his cause has been cherished. (Psa_35:15 Psa_49:18) Even the patience and sorrow displayed in the season of providential trial are turned against the sufferer by the keenness of an evil ingenuity. So much freedom does the evil spirit find in the day of calamity that the whole life is charged with the faults that belong only to a portion of it. No consideration is given to repentance and amendment. To crush and ruin are the sole aim of the reproach.
IV THEY ARE CHARACTERIZED BY THE DARING ENCOURAGED BY A SENSE OF SECURITY. Shimei knew his victim well enough to believe that he would not have the heart to allow the sword to smite him down; for all the antecedents of David"s life were in the direction of leniency and gentleness towards those who sought his hurt, though he spared not the man who sought or professed to take away the life of Saul. He was shrewd enough to notice that the grief of the king was so intense, as barefooted and in silence he passed out of the city, as not to allow of his finding room for thoughts of vengeance, and thus, being secure, the reproaches poured forth. The same conclusion was arrived at by the vindictive Pharisees, who loaded the Saviour with reproach. They knew, from all they had seen and heard, that he would not use force against them, and would not avail himself of the Roman authority in self-defence, and hence, secure in these directions, they were very daring, and spared not words and deeds to crush still further the spirit of the illustrious Man of sorrows. In daily life young Christians are often loaded with reproaches by wicked young men, with a boldness that gains strength from the fact that there is no one present to rebuke them, and that the assailed youth is prohibited by the principles he professes from using reproach and violence in return. (Mat_5:39, Mat_5:43, Mat_5:44)
GENERAL LESSONS.
1. In the providential discipline of life, we may look for a combination ofsorrows from independent sources, but yet all subservient to good for the children of God.
2. We should be so careful of our life every day that we give no apparentoccasion for any one to bring charges against us when the failure of our earthly prosperity arouses attention.
3. The freedom exercised by wicked men in pouring forth their hatredagainst the good is of short duration, and cannot really hurt those who bear their reproaches in a right spirit.
4. We ought to discount largely the accusations brought against good menby those whose life and conduct reveal an absence of sympathy with the kingdom of God.
The waves and billows of God.
The events narrated in vers. 5-13 have an aspect towards man and towards God. The scene of a rejected monarch leaving his seat of government, and, while so doing, assailed by an enemy, is a vicissitude in human affairs which, though special in its colouring, is frequent in the annals of the world. It is a case of human ingratitude and violence on the one side, and human suffering on the other. But to the mind of David the sufferer, and to the sacred historian, the vicissitude is seen to stand in direct relation to the government of God, and is invested with its deepest interest in that aspect. The expression of the psalmist here finds exemplification: "All thy waves and thy billows are gone over me". (Psa_42:7) The troubles are earthly; they roll on according to fixed laws, and are raised by agencies that seem to act by virtue of their own nature; and yet they are God"s. The Hebrew discernment of the Divine element in the bitterest trials is clear and sure. We learn here the following truths.
I THERE ARE GRADATIONS OF TROUBLE IN THE EXPERIENCE OF THE GODLY. There are distinct troubles in David"s experience as here described, and they are graduated in weight. It was something to leave the city and worship he loved; it was more to break up a home; it was worse to lose regal authority; it was worse still to pass out in sight of the thousands of Israel, poor and powerless; it was a greater wave to have to listen to the reproaches and cursings of the wicked; but the greatest billow of all was the knowledge that his now eldest son, his former pride and delight, was in rebellion against him, and was seeking his life (ver. 11). Fathers, kind and loving, only can estimate the greatness of this swelling billow. Compared with this, all else in form of loss of property and home and friends, must be expressed by the inferior term "waves." And, as we shall see, the magnitude of this is the greater still, because perceived to be in some sort the consequent of the former errors of the sufferer. There are many tribulations for the righteous, in many instances arising out of their own conduct, and it may seem a truism to say that some are greater than others; but the fact deserves noting, inasmuch as material and social troubles, which to an observer seem to press most heavily, are often slight compared with others that enter more into the depths of the soul.
II THE REAL GRADATION OF TROUBLE IS OFTEN NOT DISCERNIBLE BY ANY BUT THE SUFFERER. To Joab and men of his character it would seem to be the climax of all calamity that a "dead dog" should curse and throw stones at a king. It was a climax in the sense of coming upon other calamities, but only David could perceive its relative weight in the storm then passing over him. His fatherly heart alone could feel the full crushing force of the son"s ingratitude and cruelty. He alone could discern with agonizing feeling the relation between his own sin and this dire evil. He only knew the rebound in this dreadful form of the recent alienation of his own heart from purity and God. We often spend our pity on suffering men and women when visible disasters fall, and perhaps fix on some loss of property, or health, or children, or some terrible blasting of a life"s hopes, as the item most oppressive to the smitten one. Possibly, in the unrevealed record of their own personal experience in relation to God, there is a fact which does more to bow down the spirit than all else beside. The heart of each man knoweth its own bitterness. There are secrets never to be unravelled here below, or, if made known in words, fully realized in their sorrow causing power only by those whose past experience is bound up with their existence.
III THEY ARE ASSOCIATED IN THE MIND OF THE SUFFERER WITH A SENSE OF PERSONAL DEMERIT. The connection of the events of this period of David"s life with his past life was not simply discerned to be organic, but in that discernment there was a distinct recognition of his own unworthiness in the sight of God, yea, of his richly deserving these troubles of varying gravity. Probably not one man in that strange procession, except Nathan, divined the real thoughts and feelings of David. The curses of Shimei were as the echo of his own conscience on that dark and dreadful day when love to God yielded to unchastity and design to slay. The horrible sin came forth, and, though truly forgiven, was now "ever before" him. (Psa_51:3) No curses of the wicked were too bad for him! No rebellion of cherished son was too severe a chastisement for him! The "waves and billows" rolled on. Were they not fitly framed to swallow up one so self-condemned, so unworthy of pity? Yes; here lies the meaning of those bared feet, that bowed head, that silence under the curse, that moral inability to raise a finger to stay the swelling flood of troubles. Nor are we to wonder that this should be so in the case of a forgiven and restored soul; (2Sa_12:13) for the more pure the heart of the restored one, the more blessed the sense of actual forgiveness, the keener will be the feeling of demerit when the old sin is brought to the memory by calamitous events which it set in train. It takes a very holy nature to appreciate properly what sin really is. In the instance of all who experience the "waves and billows" of God, there is, with a clearness more or less full, an association of the trouble with their own past demerit. Whether they can, as David did, actually trace the lines, they know that all trouble is in some way connected with the presence of sin in the world, and that their own past relation to God was at one time such that no earthly disaster could be too great as a chastisement. Irreligious men don"t know what this is; but it is a real fact in Christian life. "I am not worthy of the least of thy mercies;" "It is of the Lord"s mercies that we are not consumed" (Gen_32:10; Lam_3:22)
IV THERE IS A DISTINCT RECOGNITION OF THE WILL OF GOD IN THEM. There is an instructive difference in the conduct of Abishai and David. The man of the world saw the passion and heard the voice of Shimei, and his anger was roused accordingly; the sorrowing man of God saw only the will of God. He seemed deaf to the torrent of curses; with head bowed to the earth, he saw not the man, and the thud of the stones made no impression. "The Lord hath said unto him, Curse David." Yes; it was the Lord. The words of the prophet were true. (2Sa_12:10-14) Spiritual perception is spontaneous, and, to the godly man, infallible. It passes by the visible to the invisible. Second causes are lost in the efficient Cause. Speculative questions as to human freedom and consecution of events are left behind. The solution of the actual experience in the passing events is found. It is God. This is the significance of all to David. The "waves and billows" are his. They roll to do his will. The force of almightiness is in them. This spiritual discernment plays an important part in the lives of all true Christians. It is not ignorance, it is not a disregard of philosophy on their part, it is not a violation of the sequences of scientific law, when, with an intuition clear and irresistible, they see God in the troubles that fall upon themselves. For spiritual intuition is a higher faculty than logical judgment, and relates to a sphere above all physical sequences. There is no more possibility of men setting this aside by reasonings and discussions concerning physical laws, than the perception of an external world by vision can be set aside by the proof of the existence of a physiological structure of the eye. If commercial disaster falls, if health fails, if friends die, if children become rebellious, if the seeds of former sins bear their bitter fruit, in all God is seen. Nothing comes in form of trouble to his children but that he has a will in it. There may be a human, even physical side, but the child will discern the Father"s will. (Heb_12:5-10)
V THE SENSE OF PERSONAL DEMERIT AND DISCERNMENT OF THE WILL OF GOD TONE DOWN THE HARDER TENDENCIES OF HUMAN NATURE. Abishai was true to his nature in wishing to cut off the head of the "dead dog;" and David was true to the chastening effect on his nature of these terrible trials when he resisted the suggestion (ver. 10). The heart becomes tender and gentle when under the chastening hand of God, provided, as in David"s case, there is a due discernment of personal unworthiness, and of the gracious though just purpose of God in the trouble. We are reminded of One who also endured the contradiction of sinners against himself; who when reviled, reviled not again, and even when bearing more than David could here was pitiful and kind to his foes (Heb_12:2, Heb_12:3; 1Pe_2:23; Luk_23:34) It is the mark of a true endurance of the righteous will of God, and conformity of self to the scope of the Divine purpose, that there is in time of trouble no fretting and chafing against the instruments which he may use, be they men or things. Who can curse when the holy will is doing its work? Who can be in wrath and find time for antagonisms when the soul is absorbed in contrite recognition of sin and humble prostration before a storm designed to purify the heart? What gratitude is due to God for the softening influences of calamity I How much richer in meekness and gentleness and the milder and more Christly virtues are many for the poverty and pain they have experienced! The sons of Zeruiah, still so strong and fierce in the world, little know the blessedness of being like unto him who was "meek and lowly in heart.
VI WITH SILENT HOMAGE TO THE MAJESTY OF GOD THERE IS BLENDED TRUST IN HIS MERCY. David was not playing a part before the eye of man. There was nothing histrionic in his conduct. The profound homage to the Holy One which underlay his confession before Nathan, "I have sinned", (2Sa_12:13) was now again rendered in the secrecy of his own soul. The head bowed in submission to the fierceness of the storm indicated an acknowledgment of the righteousness of God. Much rather would the humbled king have been free from the necessity of speaking with the "sons of Zeruiah," and have borne the terrible storm without a thought of protest or feeling of complaint. It is in the most critical moments of life that the soul shrinks from the outward strife of tongues, and in the solemn silence of its own thoughts renders to God a sinful creature"s homage. But with this utter surrender to the rights and punitive appointments of the Eternal there is blended a quiet, modest trust in his great mercy. "It may be that the Lord will look on mine affliction" (ver. 12). "It may be." Note the content of the words: "He is merciful and gracious. It is inherent in the nature of the Author of the covenant with Israel to be so. The words of the past are evidence of this. I am undone and have no claim; all that comes to crush me comes justly; what he does he does for his Name"s sake. Other poor sinners have waited not in vain; the hour may come when he will see his glory to be one with my deliverance, and then the storm will cease. "He will requite me." Mercy will find a way of enriching my poor troubled soul out of the very ills which so justly have come upon me." The true heart in its deepest sorrows never loses faith in God"s goodness and care. It holds to the possibility of a turn in the tide. It rests not on its merits, not on speculations upon what is unknown, but upon the assured character of God as revealed in Christ. It assumes and presumes nothing, but leaves all with him, and so finds comfort in the hope that through his free unmerited grace all things shalt be found to work together for good. (Rom_8:28)
GENERAL LESSONS.
1. It is an illustration of the dreadful nature of sin that it deposits seeds oftrouble which may be inactive during a season of prosperity, but which put forth their strength when adversity falls upon us (vers. 5, 6).
2. The children of God may do well to remember that there are watchfulfoes, human and Satanic, ready to take advantage of any circumstance that may bring reproach on them as servants of the living God (vers. 5, 6).
3. Our faithful attachment to those bearing sorrow because of theirshortcomings is a duty, when they bear it in a submissive spirit, even though it cause us to be sharers in their sufferings (vers. 6, 13, 14).
4. In seeking to alleviate the sufferings of the oppressed, we should abstainfrom vindictive passions (ver. 10).
5. The most tender consideration and sympathy should be extendedtowards those whose hearts are crushed by the ingratitude and cruelty of their own children (ver. 11).
6. The most effective way of ministering to those whose spirits are brokendown by providential chastisements is to foster in their hearts simple trust in God"s great mercy (ver. 12). We obtain evidence of our being true children of God when, in the time of our calamity and amidst persecutions, we are followers to those who, when "reviled, reviled not again". (ver. 11; 1Pe_2:23)
HOMILIES BY B. DALE. Vers. 1-4. (OLIVET.)
The benefaction of Ziba.
References: (2Sa_9:3, 9-13 19:24-30) David had taken his last look at Jerusalem, and was "a little past the top" of Mount Olivet in his descent on the other side, when he was met by Ziba, the servant of Mephibesheth, with an apparently thoughtful and generous present. This man was originally a slave of the house of Saul; became a freed man at its downfall; made his fortune out of its ruins; and had fifteen sons and twenty slaves. About seventeen years before, when inquiry was made for "any of the house of Saul," he gave information concerning the son of Jonathan. By the restoration of Mephibosheth to his patrimony, Ziba was reduced to his former status, and thenceforward cultivated the land for his master. And now, foreseeing the issue of the conflict, he sought to ingratiate himself with the king, regain his position, and obtain his master"s estate. Such appears to be the key to his conduct. We have here an illustration of a benefaction:
1. Occurring at a seasonable moment; when most needed and least expected; valuable in itself, and still more for the faithfulness and kindness it seemed to manifest. A man of David"s generosity could not but be greatly affected by it. But an admirable gift does not always express a commendable purpose (Deu_16:19; Ecc_7:7) "Whatever Ziba intended in this present, God"s providence sent it to David for his support" (Matthew Henry).
2. Proceeding from unworthy motives: selfishness, covetousness, cunning craftiness, (2Sa_1:2-10) hidden under an ostentatious display of loyalty, sympathy, and benevolence. Ziba was well acquainted with the character of David, and shrewdly calculated upon the means of improving his present necessities to secure his own advantage. Impure motives often lurk, sometimes unconsciously, beneath imposing benefactions.
1. Conferred at another"s expense; and by the employment of deceit, treachery, and robbery. "The whole, though offered as Ziba"s, is the property of Mephibosheth: the asses are his, one of them his own riding
2. animal: the fruits are from his gardens and orchards" (Smith, "Dictionary"). Poor Mephibosheth! He was at this moment waiting for the return of his faithless and pitiless slave with the ass, to enable him to follow the king. His own account of his absence was consistent with his actions; (2Sa_19:24) and the treachery of Ziba could not be denied. "Treacherous servants are a curse to their masters." It is no uncommon thing for one man to seek the credit which is due to another, and obtain it by deceiving, disappointing, and injuring him.
3. Accompanied with a false accusation. "And Ziba said," etc. (ver. 3). It was not improbable that the adherents of the fallen dynasty might seize the opportunity to attempt its restoration (ver. 5; 2Sa_20:1) and already, perhaps, David entertained some suspicion of the loyalty of Mephibosheth. Hence Ziba might calculate on finding a ready hearing for his calumny. But "every tie, both of interest and gratitude, combined to keep Mephibosheth faithful to David"s cause. Innocent men are often suspected and accused groundlessly. "When much treachery and ingratitude have been experienced, men are apt to become too suspicious, and to listen to every plausible tale of calumny" (Scott). "I cannot but pity the condition of this good son of Jonathan; into ill hands did honest Mephibosheth fall, first of a careless nurse, then of a treacherous servant; she maimed his body, he would have overthrown his estate" (Hall). "A false witness will utter lies". (Pro_14:5)
1. Receiving an undeserved recompense. "Behold, thine is all that belonged to Mephibosheth" (ver. 4). "David, in the excitement of a momentary misfortune, is here guilty of a double wrong first in treating the faithful Mephibosheth as a traitor, and then in royally rewarding the false and slanderous Ziba" (Erdmann). "Hearsay is no safe ground of any judgment. Ziba slanders, David believes, and Mepbibosheth suffers" (Hall).
2. Followed by flattering servility. "I humbly beseech thee," etc. "He pretends to value the king"s favour more than the gift he had bestowed" (Patrick).
3. Revealed at length in its true character (ch. 19:27), as a selfish, deceitful, and base procedure; though even then the wrong done to the master is not fully repaired, nor the wickedness of the servant adequately punished.
APPLICATION.
1. Look beneath the outward appearance. (Joh_7:24)
2. Guard against plausible detractors 3 Avoid hasty judgments (Psa_116:11; Pro_14:15) and hear the other side.
3. Wait for the revelation of the righteous judgment of God. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 5, 11, 15, 17 And when David was a little past the top…
2Sa_16:1-14
And when David was a little past the top of the hill.
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Impatience and submission
Mephibosheth, it will be recollected, was the only son of Jonathan. Now, when David was a little past the top of the hill where he had worshipped God, he met Ziba coming towards him with two asses, laden with cakes of raisins and summer fruits, a skin-bottle of wine, and two hundred loaves of bread. Probably, when David first saw Ziba, he thought that Mephibosheth had sent this timely contribution, and the first thing that annoyed him was to find that this present did not come from him at all. No doubt there was a good deal more conversation between David and Ziba than is recorded; the crafty man made it very plain that it was he who had been so thoughtful for the kings wants; thus he led David on to suspect Mephibosheths loyalty; and when the king asked him plainly why his master was not with him, feigning probably great reluctance to speak against his employer, and pretending that only loyalty induced him to speak, he told the lie against Mephibosheth. David was very apt to judge hastily: he was a man of a very warm temperament, with strong affections, and passions that were easily excited. Here Ziba seemed faithful, and mindful of his sovereign, when Mephibosheth was said to be ungrateful; and thinking that he has found devotion where he expected nothing, and ingratitude where he looked for love, as it was in the case of Ittai and Ahithophel, and really forgetting in the moment of his flight, and when in danger of losing his own throne, that he has no power to enforce his sentence, he awards to the crafty Ziba all the lands of Mephibosheth. How many times we are warned in Scripture against pronouncing hasty judgments; and which of us has not had to confess more than once that the bad opinion we have formed of some person was altogether erroneous? Again and again we have listened to unjust calumnies; we have thought there must be some truth in the accusation, some foundation for the slander, and we have acted very much like David here. David had gone but a few steps further before he encountered Shimei, another of the tribe of Benjamin. Bahurim is but a little distance from Bethany, on the other side of the Mount of Olives; but tilt they reached that spot, faint and weary, Shimei followed them with bitter curses. Now David had recovered himself; probably his conscience blamed him for his hasty ebullition of temper against Mephibosheth: and he may have felt that he had believed Zibas story too easily. At least, when he spoke like that, he had forgotten his early friendship, and the beautiful and disinterested love of Jonathan. Now we are to see David in a better mood; grace has once more subdued nature. Now, Shimei was uttering unjust words: David of course knew that he did not deserve them for no one could have been more forbearing to the house of Saul: and perhaps Shimeis words reminded him, as well as Abishais impetuousness, of his own conduct to that family in times past; and hence his command of his temper at this moment. Perhaps, too, the unjust slanders of Shimei made him aware that Ziba might have been slandering his friend Mephibosheth and just because he felt he did not deserve it, and his conscience did not prick him in the matter, perhaps he was the more able to forgive the man. This man Shimei evidently had long hated David. He had been hoping there would be some reverse in his fortunes, and he rejoiced in his enemys downfall. But what does David do? He loses sight of Shimei altogether; he looks above the instrument to the Agent; he sees Gods hand in the matter, and to be angry, therefore, would be to be discontented with the providence of God. Oh that we could learn to follow David in this! There are numberless annoyances that happen to us all; and since we must through much tribulation enter into the kingdom of God, we must be prepared for trials that will peculiarly test our faith and patience. If you forget that the Lord reigneth, if you do not connect the providence of God with all that happens, the very smallest daily trouble may completely upset you, and you will be continually losing your temper. And then there was another great advantage to David in this circumstance, and, indeed, in the whole rebellion: it just showed him the value of human affection, and made him feel how fickle the populace is. And the bitter words of Shimei, perhaps more than anything else, would humble his pride and self-conceit. We are all too apt to flatter each other. Faithful are the wounds of a friend; but faithful friends are very few. Partly because we want to stand well with our friends, partly because we do not like to hurt their feelings, we never tell them of their faults. We repeat the good, but not the evil, that we hear about them; and as we do this to each other, and are naturally indulgent to our own failings, we are all too apt to have a good opinion of ourselves. The fact is that self-righteousness clings to us to the very last. We are apt to feel as if there was really something commendable in us. We use expressions about our sinfulness which too often have little meaning-in them; and strange as it may seem, we really forget our utter natural corruption. And lastly, observe that as, when David sent back the ark, he expressed a hope that God would bring him to see it again, so he is conscious of being in his Fathers hands; he believes that this chastening is sent for good; and he looks forward to a happy issue out of all his affliction. But let us never forget the end of it all: that if God begins, He will surely carry on the work of grace; that our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. And in the midst of all the trials that may come upon us, possibly even the desertion of friends--as David bore them meekly,. a type of Him who prayed for His enemies--so let us ever keep the bright certainty of eternal glory before us; and we shall be meek and patient, as David was; and we, like the Master, for the joy set before us, shall endure the cross, despising the shame; and as there will be heaven for us hereafter, so there will be peace even now. (C. Bosanquet, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv1, 15 2Sa_16:1-14; 2Sa_17:15-22 and 2Sa_17:24-26.
CHAPTER X X I.
FROM JERUSALEM TO MAHANAIM.
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2Sa_16:1-14; 2Sa_17:15-22 and 2Sa_17:24-26.
AS David proceeds on his painful journey, there flows from his heart a gentle current of humble contrite, gracious feeling. If recent events have thrown any doubt on the reality of his goodness, this fragrant narrative will restore the balance. Many a man would have been beside himself with rage at the treatment he had undergone. Many another man would have been restless with terror, looking behind him every other moment to see if the usurper's army was not hastening in pursuit of him. It is touching to see David, mild, self-possessed, thoroughly humble, and most considerate of others. Adversity is the element in which he shines; it is in prosperity he falls; in adversity he rises beautifully. After the humbling events in his life to which our attention has been lately called, it is a relief to witness the noble bearing of the venerable saint amid the pelting of this most pitiless storm.
It was when David was a little past the summit of Mount Olivet, and soon after he had sent back Hushai, that Ziba came after him, - that servant of Saul that had told him of Mephibosheth the son of Jonathan, and whom he had appointed to take charge of the property that had belonged to Saul, now made over to Mephibosheth. The young man himself was to be as one of the king's sons, and was to eat at the royal table. Ziba's account of him was, that when he heard of the insurrection he remained at Jerusalem, in the expectation that on that very day the kingdom of his father would be restored to him. It can hardly be imagined that Mephibosheth was so silly as to think or say anything of the kind. Either Ziba must have been slandering him now, or Mephibosheth must have slandered Ziba when David returned (see 2Sa_19:24-30). With that remarkable impartiality which distinguishes the history, the facts and the statements of the parties are recorded as they occurred, but we are left to form our own judgment regarding them. All things considered, it is likely that Ziba was the slanderer and Mephibosheth the injured man. Mephibosheth was too feeble a man, both in mind and in body, to be forming bold schemes by which he might benefit from the insurrection. We prefer to believe that the son of Jonathan had so much of his father's nobility as to cling to David in the hour of his trial, and be desirous of throwing in his lot with him. If, however, Ziba was a slanderer and a liar, the strange thing about him is that he should have taken this opportunity to give effect to his villainy. It is strange that, with a soul full of treachery, he should have taken the trouble to come after David at all, and still more that he should have made a contribution to his scanty stores. We should have expected such a man to remain with Absalom, and look to him for the reward of unrighteousness. He brought with him for David's use a couple of asses saddled, and two hundred loaves of bread, and an hundred clusters of raisins, and an hundred of summer fruits, and a bottle of wine. We get a vivid idea of the extreme haste with which David and his company must have left Jerusalem, and their destitution of the very necessaries of life as they fled, from this catalogue of Ziba's contributions. Not even were there beasts of burden "for the king's household" - even Bathsheba and Solomon may have been going on foot. David was evidently impressed by the gift, and his opinion of Mephibosheth was not so high as to prevent him from believing that he was capable of the course ascribed to him. Yet we cannot but think there was undue haste in his at once transferring to Ziba the whole of Mephibosheth's property. We can only say, in vindication of David, that his confidence even in those who had been most indebted to him had received so rude a shock in the conduct of Absalom, that he was ready to say in his haste, "All men are liars;" he was ready to suspect every man of deserting him, except those that gave palpable evidence that they were on his side. In this number it seemed at the moment that Ziba was, while Mephibosheth was not; and trusting to his first impression, and acting with the promptitude necessary in war, he made the transfer. It is true that afterwards he discovered his mistake; and some may think that when he did he did not make a sufficient rectification. He directed Ziba and Mephibosheth to divide the property between them; but in explanation it has been suggested that this was equivalent to the old arrangement, by which Ziba was to cultivate the land, and Mephibosheth to receive the fruits; and if half the produce went to the proprietor, and the other half to the cultivator, the arrangement may have been a just and satisfactory one after all.
But if Ziba sinned in the way of smooth treachery, Shimei, the next person with whom David came in contact, sinned not less in the opposite fashion, by his outrageous insolence and invective. It is said of this man that he was of the family of the house of Saul, and that fact goes far to account for his atrocious behaviour. We get a glimpse of that inveterate jealousy of David which during the long period of his reign slept in the bosom of the family of Saul, and which seemed now. like a volcano, to burst out all the more fiercely for its long suppression. When the throne passed from the family of Saul, Shimei would of course experience a great social fall. To be no longer connected with the royal family would be a great mortification to one who was vain of such distinctions. Outwardly, he was obliged to bear his fall with resignation, but inwardly the spirit of disappointment and jealousy raged in his breast. When the opportunity of revenge against David came, the rage and venom of his spirit poured out in a filthy torrent. There is no mistaking the mean nature of the man to take such an opportunity of venting his malignity on David. To trample on the fallen, to press a man when his back is at the wall, to pierce with fresh wounds the body of a stricken warrior, is the mean resource of ungenerous cowardice. But it is too much the way of the world. "If there be any quarrels, any exceptions," says Bishop Hall, "against a man, let him look to have them laid in his dish when he fares the hardest. This practice have wicked men learned of their master, to take the utmost advantage of their afflictions."
If Shimei had contented himself with denouncing the policy of David, the forbearance of his victim would not have been so remarkable. But Shimei was guilty of every form of offensive and provoking assault. He threw stones, he called abusive names, he hurled wicked charges against David; he declared that God was fighting against him, and fighting justly against such a man of blood, such a man of Belial. And, as if this were not enough, he stung him in the most sensitive part of his nature, reproaching him with the fact that it was his son that now reigned instead of him, because the Lord had delivered the kingdom into his hand But even all this accumulation of coarse and shameful abuse failed to ruffle David's equanimity. Abishai, Joab's brother, was enraged at the presumption of a fellow who had no right to take such an attitude, and whose insolence deserved a prompt and sharp castigation. But David never thirsted for the blood of foes. Even while the rocks were echoing Shimei's charges, David gave very remarkable evidence of the spirit of a chastened child of God. He showed the same forbearance that he had shown twice on former occasions in sparing the life of Saul. "Why," asked Abishai, ''should this dead dog curse my lord the king? Let me go, I pray thee, and take off his head." ''So let him curse," was David's answer, "because the Lord hath said unto him, Curse David." It was but partially true that the Lord had told him to do so. The Lord had only permitted him to do it; He had only placed David in circumstances which allowed Shimei to pour out his insolence. This use of the expression, "The Lord hath said unto him," may be a useful guide to its true meaning in some passages of Scripture where it has seemed at first as if God gave very strange directions. The pretext that Providence had afforded to Shimei was this, "Behold, my son, which came out of my bowels, seeketh my life; how much more then may this Benjamite do it? Let him alone, and let him curse, for the Lord hath bidden him. It may be that the Lord will requite me good for his cursing this day." It is touching to remark how keenly David felt this dreadful trial as coming from his own son.
"So the struck eagle stretched upon the plain,
No more through rolling clouds to soar again,
Viewed his own feather on the fatal dart
That winged the shaft that quivered in his heart;
Keen were his pangs, but keener far to feel
He nursed the pinion which impelled the steel;
While the same plumage that had warmed his nest
Drank the last life-drop of his bleeding breast."
But even the fact that it was his own son that was the author of all his present calamities would not have made David so meek under the outrage of Shimei if he had not felt that God was using such men as instruments to chastise him for his sins. For though God had never said to Shimei, "Curse David," He had let him become an instrument of chastisement and humiliation against him. It was the fact of his being such an instrument in God's hands that made the King so unwilling to interfere with him. David's reverence for God's appointment was like that which afterwards led our Lord to say, ''The cup which My Father hath given Me, shall I not drink of it?" Unlike though David and Jesus were in the cause of their sufferings, yet there is a remarkable resemblance in their bearing under them. The meek resignation of David as he went out from the holy city had a strong resemblance to the meek resignation of Jesus as He was being led from the same city to Calvary. The gentle consideration of David for the welfare of his people as he toiled up Mount Olivet was parallel to the same feeling of Jesus expressed to the daughters of Jerusalem as He toiled up to Calvary. The forbearance of David to Shimei was like the spirit of the prayer - "Father, forgive them: for they know not what they do." The overawing sense that God had ordained their sufferings was similar in both. David owed his sufferings solely to himself; Jesus owed His solely to the relation in which He had placed Himself to sinners as the Sin-bearer. It is beautiful to see David so meek and lowly under the sense of his sins - breathing the spirit of the prophet's words, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved."
There was another thought in David's mind that helped him to bear his sufferings with meek submission. It is this that is expressed in the words, "It may be that the Lord will requite me good for his cursing this day." He felt that, as coming from the hand of God, all that he had suffered was just and righteous. He had done wickedly, and he deserved to be humbled and chastened by God, and by such instruments as God might appoint. But the particular words and acts of these instruments might be highly unjust to him: though Shimei was God's instrument for humiliating him, yet the curses of Shimei were alike unrighteous and outrageous; the charge that he had shed the blood of Saul's house, and seized Saul's kingdom by violence, was outrageously false; but it was better to bear the wrong, and leave the rectifying of it in God's hands; for God detests unfair dealing, and when His servants receive it He will look to it and redress it in His own time and way. And this is a very important and valuable consideration for those servants of God who are exposed to abusive language and treatment from scurrilous opponents, or, what is too common in our day, scurrilous newspapers. If injustice is done them, let them, like David, trust to God to redress the wrong; God is a God of justice, and God will not see them treated unjustly. And hence that remarkable statement which forms a sort of appendix to the seven beatitudes - "Blessed are ye when men shall revile you and persecute you, and speak all manner of evil against you falsely for My name's sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets that were before you."
Ere we return to Jerusalem to witness the progress of events in Absalom's camp and cabinet, let us accompany David to his resting-place beyond the Jordan. Through the counsel of Hushai, afterwards to be considered, he had reached the plains of Jordan in safety; had accomplished the passage of the river, and traversed the path on the other side as far as Mahanaim, somewhere to the south of the Lake of Gennesareth, the place where Ishbosheth had held his court. It was a singular mercy that he was able to accomplish this journey, which in the condition of his followers must have occupied several days, without opposition in front or molestation in his rear. Tokens of the Lord's loving care were not wanting to encourage him on the way. It must have been a great relief to him to learn that Ahithophel's proposal of an immediate pursuit had been arrested through the counsel of Hushai. It was a further token for good, that the lives of the priests' sons, Jonathan and Ahimaaz, which had been endangered as they bore tidings for him, had been mercifully preserved. After learning the result of Hushai's counsel, they proceeded, incautiously perhaps, to reach David, and were observed and pursued. But a friendly woman concealed them in a well, as Rahab the harlot had hid the spies in the roof of her house; and though they ran a great risk, they contrived to reach David's camp in peace.
And when David reached Mahanaim, where he halted to await the course of events, Shobi, the son of Nahash, king of Ammon, and Machir, the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentils, and parched pulse, and honey, and butter, and sheep, and cheese of kine, for David and for the people that were with him to eat; for they said. The people is hungry, and weary, and thirsty in the wilderness." Some of those who thus befriended him were only requiting former favours. Shobi may be supposed to have been ashamed of his father's insulting conduct when David sent messengers to comfort him on his father's death. Machir, the son of Ammiel of Lo-debar, was the friend who had cared for Mephibosheth, and was doubtless thankful for David's generosity to him. Of Barzillai we know nothing more than is told us here. But David could not have reckoned on the friendship of these men, nor on its taking so useful and practical a turn. The Lord's hand was manifest in the turning of the hearts of these people to him. How hard bestead he and his followers were is but too apparent from the fact that these supplies were most welcome in their condition. And David must have derived no small measure of encouragement even from these trifling matters; they showed that God had not forgotten him, and they raised the expectation that further tokens of His love and care would not be withheld.
The district where David now was, "the other side of Jordan," lay far apart from Jerusalem and the more frequented places in the country, and, in all probability, it was but little affected by the arts of Absalom. The inhabitants lay under strong obligations to David; in former times they had suffered most from their neighbours, Moab, Ammon, and especially Syria; and now they enjoyed a very different lot, owing to the fact that those powerful nations had been brought under David's rule. It was a fertile district, abounding in all kinds of farm and garden produce, and therefore well adapted to support an army that had no regular means of supply. The people of this district seem to have been friendly to David's cause. The little force that had followed him from Jerusalem would now be largely recruited; and, even to the outward sense, he would be in a far better condition to receive the assault of Absalom than on the day when he left the city.
The third Psalm, according to the superscription - and in this case there seems no cause to dispute it - was composed ''when David fled from Absalom his son." It is a psalm of wonderful serenity and perfect trust. It begins with a touching reference to the multitude of the insurgents, and the rapidity with which they increased. Everything confirms the statement that "the conspiracy was strong, and that the people increased continually with Absalom." We seem to understand better why David fled from Jerusalem; even there the great bulk of the people were with the usurper. We see, too, how godless and unbelieving the conspirators were - "Many there be which say of my soul, There is no help for him in God." God was cast out of their reckoning as of no consideration in the case; it was all moonshine, his pretended trust in Him. Material forces were the only real power; the idea of God's favour was only cant, or at best but "a devout imagination." But the foundation of his trust was too firm to be shaken either by the multitude of the insurgents or the bitterness of their sneers. "Thou, Lord, art a shield unto me "-ever protecting me, "my glory," - ever honouring me, "and the lifter up of mine head," - ever setting me on high because I have known Thy name. No doubt he had felt some tumult of soul when the insurrection began. But prayer brought him tranquility. "I cried unto God with my voice, and He heard me out of His holy hill." How real the communion must have been that brought tranquility to him amid such a sea of trouble! Even in the midst of his agitation he can lie down and sleep, and awake refreshed in mind and body. "I will not be afraid of ten thousands of the people that have set themselves against me round about." Faith already sees his enemies defeated and receiving the doom of ungodly men. "Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the ungodly." And he closes as confidently and serenely as if victory had already come - "Salvation belongeth unto the Lord; Thy blessing is upon Thy people."
If, in this solemn crisis of his history, David is a pattern to us of meek submission, not less is he a pattern of perfect trust. He is strong in faith, giving glory to God, and feeling assured that what He has promised He is able also to perform. Deeply conscious of his own sin, he at the same time most cordially believes in the word and promise of God. He knows that, though chastened, he is not forsaken. He bows his head in meek acknowledgment of the righteousness of the chastisement; but he lays hold with unwavering trust on the mercy of God. This union of submission and trust, is one of priceless value, and much to be sought by every good man. Under the deepest sense of sin and unworthiness, you may rejoice and you ought to rejoice, in the provision of grace. And while rejoicing most cordially in the provision of grace, you ought to be contrite and humble for your sin. You are grievously defective if you want either of these elements. If the sense of sin weighs on you with unbroken pressure, if it keeps you from believing in forgiving mercy, if it hinders you from looking to the cross, to Him who taketh away the sin of the world, there is a grievous defect. If your joy in forgiving mercy has no element of contrition, no chastened sense of unworthiness, there is no less grievous a defect in the opposite direction. Let us try at once to feel our unworthiness, and to rejoice in the mercy that freely pardons and accepts. Let us look to the rock whence we are hewn, and to the hole of the pit whence we are digged; feeling that we are great sinners, but that the Lord Jesus Christ is a great Saviour; and finding our joy in that faithful saying, ever worthy of all acceptation, that "Jesus Christ came into the world to save sinners," even the chief.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 5, 20 2Sa_16:1. “Met him.” “Ziba had therefore gone on in…
CRITICAL AND EXPOSITORY NOTES.—
2Sa_16:1. “Met him.” “Ziba had therefore gone on in advance of the army (as Hushai did) in order more easily to secure David’s attention after the first disorder was over.” (Erdmann.) “Bunches of raisins,” i.e., raisin cakes. “Summer fruits,” probably fig-cakes, as in 1Sa_25:18. “A bottle,” a skin.
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2Sa_16:2. “The asses,” etc. “The manner of Ziba’s trick was this (2Sa_19:26). Mephibosheth, learning of David’s flight, had ordered asses saddled for himself and his servants, in order to repair to the king in token of his faithful attachment. Ziba had taken the asses together with the presents intended by Mephibosheth for the king, come to the latter, and left the helpless Mephibosheth in the lurch.” (Erdmann.)
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_16:1-4
THE TREACHERY OF ZIBA
I. Benevolent acts are often performed from motives of policy and sometimes at another man’s expense. Although it is not our business at all times to inquire minutely into the sources whence men obtain the means of doing deeds of charity and apparent kindness, or to be severe in passing judgment upon them, the interests of truth and justice sometimes demand such an investigation and sentence. For instance, in olden times, the smuggler and the highwayman were sometimes lavish in giving of the fruits of their dishonesty to the poor and needy, but in doing so they gave what did not belong to them and therefore deserved blame, and not praise. And men now-a-days often give away what they have gotten by means quite as unlawful, though more outwardly respectable. We can hardly suppose that in any such case what is given is given from a right motive. In the case of Ziba, the motive for his liberality was evidently as corrupt as its source. We cannot believe that he was prompted by the same feelings as were David’s other benefactors. The character of the man forbids such a supposition, and we must conclude that he was farsighted enough to see that David would be victorious, and credulous enough to think that he would not discover his falsehood. Like the unjust steward of our Lord’s parable, he could well afford to be generous at his master’s expense, and although his selfishness might be less palpable, his dishonesty warrants us in concluding it was quite as real.
II. The best of men often err in their judgment of others. David here looks upon Ziba as his true friend, and upon Mephibosheth as a most ungrateful man. In this we know he was altogether mistaken, yet how entirely were appearances in favour of his opinion. In these days, in a civilized country, a man could not suffer such a wrong as Mephibosheth here suffered at the hand of David, for he would not be condemned without an opportunity of defending himself, but in other forms men often suffer much from the calumny and mistakes of others. A wicked and designing person, for his own selfish ends, falsely accuses a good man to his friend, the accused person is ignorant of the charge, circumstances seem against him, and the very esteem in which his friend has hitherto held him seems to increase his indignation at the supposed treachery. For, if David had not had so great a regard for Mephibosheth, he would not have been stung so keenly by his supposed desertion, and probably would not have so hastily passed so severe a sentence upon him. In view of his error let us learn to be slow in believing evil of any, especially of those whom we have hitherto had reason to regard as honest and true, and let us be thankful that above and over all human judges there is One who cannot err in His judgment, because “He shall not judge by the sight of His eyes, neither reprove (decide) after the hearing of His ears, but will judge with righteousness and reprove (decide) with equity.” (Isa_11:3-4).
OUTLINES AND SUGGESTIVE COMMENTS
2Sa_16:4. Flatterers are generally backbiters; for it is as easy to them to forge slanders of the absent as to pretend affection and respect for the present.… When much treachery and ingratitude have been experienced, men are apt to become too suspicious, and to listen to every plausible tale of calumny. The mind being greatly agitated, views everything through a false medium, and we are naturally most precipitate when least capable of judging aright.—Scott.
There is often more danger, and therefore more need of caution, with those who profess an especial regard for us, than with those who are avowed enemies. It is the remark of an old writer (Fuller), that “Ziba’s gifts did David more harm than Shimei’s curses, for those betrayed him into an act of injustice, whilst these reproved his patience.”—Lindsay.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Sa 16:17
2Sa 16:17
I. This inquiry rebukes all merely exclamatory loyalty.
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II. It rebukes all cheap loyalty.
III. It calls us sharply to practical loyalty.
Parker, Fountain, April 21st, 1881.
References: 2Sa 17:1-3.—F.W. Krummacher, David King of Israel, p. 420. 2Sa 17:2.—Parker, vol. vii., p. 240. 2Sa 17:23.—Preacher’s Monthly, vol. vi., p. 181. 2Sa 17:27-29.—Spurgeon, Sermons, vol. xxvi., No. 1544; Homiletic Quarterly, vol. iv., p. 108. 2Sam 17-19.—Parker, vol. vii., p. 183. 2Sa 18:3.—Ibid., p. 241. 2Sa 18:14, 2Sa 18:15.—R. Tuck, Christian World Pulpit, vol. xvi., p. 4. 2Sa 18:17.—Preacher’s Monthly, vol. v., p. 313. 2Sa 18:23.—Spurgeon, Evening by Evening, p. 31. 2Sa 18:29.—Ibid., Sermons, vol. xxiv., No. 1433; Homiletic Magazine, vol. xiv., p. 108. 2Sa 18:31.—F. W. Krummacher, David the King of Israel, p. 434. 2Sa 18:33.—J. Van Oosterzee, Year of Salvation, vol. ii., p. 465; Clergyman’s Magazine, vol. xiv., p. 21. 2Sa 19:2.—Parker, vol. vii., p. 194. 2Sa 19:10.—Spurgeon, Sermons, vol. xiv., No. 808. 2Sa 19:14, 2Sa 19:15.—F. W. Krummacher, David the King of Israel, p. 434. 2Sa 19:15.—J. M. Neale, Sermons for the Church Year, vol. i., p. 260.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Ziba, Shimei, and Ahithophel
Ziba, Shimei, and Ahithophel
David, during his flight, is assisted by Ziba, but is cursed by Shimei. The cause of Absalom is promoted by the wise counsel of Ahithophel.
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1. An hundred of summer fruits] a hundred cakes into which summer fruits were compressed.
2. With true Oriental deference he does not venture to say they are for the king's own use,
8. All the blood of the house of Saul] The reference is probably to the incident recorded in 2Sa_21:1-14.
11. The lord hath bidden him] David recognised that all his misfortunes were the consequence of his sin. The Lord had punished him through his own son, whom he had forgiven and restored. Why not also through Shimei?
14. Came weary] RM 'came to Ayephim.'
23. Enquired at the oracle of God] i.e. consulted God by means of the Urim and Thummim.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 6. The Sorrows and Testings of the King
6. The Sorrows and Testings of the King
CHAPTER 16
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1. Lying Ziba (2Sa 16:1-4)
2. Shimei curses and stones David (2Sa 16:5-14)
3. Absalom enters Jerusalem (2Sa 16:15-19)
4. Ahitophel’s wicked counsel (2Sa 16:20-23)
Ziba in great craftiness meets the exiled king with provisions and acts as the false accuser of Mephibosheth. And David hastily puts all that belongs to Mephibosheth into his hands. Strange that David could believe in the falsehood of Ziba. How could one who was a helpless cripple aspire to possess a kingdom? Mephibosheth had been deceived (2Sa 19:26) by Ziba and David readily believed the lying story.
Shimei (my fame) appeared, cursing David, stoning him and his servants. His accusation that he was responsible for “all the blood of the house of Saul” was unfounded and unjust. He was not responsible for the death of Saul and Jonathan, and equally guiltless of the death of Abner and Ish-bosheth. And yet David saw something else in the curses of Shimei and in calling him a bloody man. The blood of Uriah which he had shed must have suddenly come to his mind. And when Abishai offers to kill Shimei, David rebuked him. (See Luk 9:52-56.) “Let him curse, because the LORD hath said to him, Curse David”--”Let him alone, and let him curse; for the LORD hath bidden him.” He realizes Shimei is but an instrument in the Lord’s hands; He had permitted it and David acknowledges thus that he had deserved the curses. “It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.” His eyes now look to the Lord whose chastening hand rested so heavily upon him.
Absalom is now in Jerusalem and Hushai succeeds in his commission given to him by David. He deceives Absalom. Whom did Hushai mean, when he said, “Whom the LORD and this people, and all the men of Israel choose, his will I be, and with him will I be”? They can only be applied to David; most likely in his heart he meant David. But it was flattery which wicked Absalom gladly accepted. Absalom followed the vile counsel of Ahitophel and committed the unnatural crime to show to all Israel that the breach between him and his father David was beyond remedy. God’s predicted judgment upon David had come literally true. (See 2Sa 12:11-12.) The world will yet find out that God’s judgments, though long delayed, will find ultimately their literal fulfilment.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 15 Ziba and Shimei
Ziba and Shimei
v. 1. And when David was a little past the top of the hill, beyond the summit of Mount Olivet, behold, Ziba, the servant of Mephibosheth, met him, having gone on in advance of the army in order to approach David after the first disorder was over, with a couple of asses saddled and upon them two hundred loaves of bread and an hundred bunches, or cakes, of raisins, and an hundred of summer fruits, probably fig-cakes, and a bottle, a skin, of wine.
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v. 2. And the king said unto Ziba, What meanest thou by these? literally, "What these to thee?" What object did he have in bringing them at this time? And Ziba said, The asses be for the king’s household to ride on, and the bread and the summer fruit for the young men, the servants of the king, to eat, and the wine, that such as be faint in the wilderness may drink. This act was, unfortunately, no unselfish thoughtfulness, but rather a shrewd move to gain the king’s favor, since Ziba felt sure that David would come out victor over his son.
v. 3. And the king said, And where is thy master’s son, Mephibosheth, the son of Jonathan? And Zibah, taking this opportunity to cast an unfounded suspicion upon his master, said unto the king, Behold, he abideth at Jerusalem; for he said, today shall the house of Israel restore me the kingdom of my father. Ziba intimated that Mephibosheth expected the present disorder to result in his being restored to royal dignity and power, this lie being told in order to obtain possession of the estate which he was now taking care of by the king’s order, 2Sa 9:9-11.
v. 4. Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth; all the latter’s lands were to be transferred to Ziba for this supposed act of loyalty, whereas, in reality, Ziba was not only a liar, but also a thief and traitor, as the sequel shows, 2Sa 19:26-29. And Ziba said, still playing the part of a loyal friend of the king, though he was a hypocrite, I humbly beseech thee that I may find grace in thy sight, my lord, O king. He expressed the hope that David might continue to show himself a gracious sovereign to him. David, in the excitement of the flight and his consequent distracted state, became guilty of a double wrong, by treating the faithful Mephibosheth as a traitor without hearing his testimony and by rewarding the slander of the false Ziba without investigating the charges made by him.
v. 5. And when King David came to Bahurim, some little distance beyond Mount Olivet, behold, thence came out a man of the family of the house of Saul, a distant relative of Saul, whose name was Shimei, the son of Gera; he came forth, and cursed still as he came, literally, "Going forth he went forth, and cursed," that is, he cursed as he went along.
v. 6. And he cast stones at David and at all the servants of King David, those of his body-guard; and all the people and all the mighty men were on his right hand and on his left. In spite of this fact Shimei dared to offer this insult.
v. 7. And thus said Shimei when he cursed, Come out, come out, literally, "Out, out," namely, out of the kingdom and out of the land, thou bloody man, probably with reference to Ishbosheth and Abner, for he falsely connected David with these murders, and thou man of Belial, vain and good-for-nothing scoundrel!
v. 8. The Lord hath returned upon thee, as a just recompense, all the blood of the house of Saul, in whose stead thou hast reigned, the implication being that this was done contrary to right and justice; and the Lord hath delivered the kingdom into the hand of Absalom, thy son, as a just punishment for the misdeeds of the past; and, behold, thou art taken in thy mischief, literally, "Behold thee in thy evil," because thou art a bloody man, a man of blood art thou, rejoicing in murders. This vile talk was all the more reprehensible since Shimei used the name of the Lord and ascribed the present state of affairs to Jehovah.
v. 9. Then said Abishai, the son of Zeruiah, one of David’s generals and heroes, unto the king, Why should this dead dog, this despicable, vile cur, 2Sa 9:8, curse my lord the king? Let me go over, I pray thee, and take off his head, making Shimei atone for his reviling with his life.
v. 10. And the king said, What have I to do with you, ye sons of Zeruiah? Joab had probably agreed with his brother Abishai on the need of swift and drastic measures against Shimei, and David declared with great emphasis that he could not share their attitude. So let him curse, because the Lord hath said unto him, Curse David. In his humility David was willing to consider it a special dispensation on the part of God, permitting Shimei to cast such aspersions upon him. Who shall, then, say, Wherefore hast thou done so?
v. 11. And David said to Abishai and to all his servants, Behold, my son, which came forth of my bowels, whose true father he was, seeketh my life; how much more now may this Benjamite do it? It was far less surprising that a member of a hostile family should act in this manner. Let him alone, and let him curse; for the Lord hath bidden him.
v. 12. It may be that the Lord will look on mine affliction, on the guilt of sins which David really had, since he felt that he had deeply offended the Lord, though not in the matter mentioned by Shimei, and that the Lord will requite me good for his cursing this day. Note that David’s humility is again apparent in this "perhaps"; he will not be sure of the divine blessing even now, but leaves the matter in the hands of God.
v. 13. And as David and his men went by the way, Shimei went along on the hill’s side over against him, separated from the army of David by the valley, and cursed as he went, and threw stones at him, and cast dust. It seems, then, that David’s quiet behavior only enraged Shimei all the more, causing him to become ever more challenging in his vile conduct.
v. 14. And the king and all the people that were with him came weary, they arrived at Ajephim, a caravansary, or camping-place for travelers, and refreshed themselves there. Like David, all believers are obliged occasionally to endure the mockery, the scorn, the blasphemy of the world. But in such cases they do not revenge themselves, leaving the matter, instead, in the hands of Him who has said: "Vengeance is Mine, I will repay. "
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 11, 13, 15, 17, 19, 20, 22 This is a man's name. (See: How to Translate…
Ziba
This is a man's name. (See: How to Translate Names)
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Mephibosheth
See how you translated this man's name in 2 Samuel 4:4.
two hundred loaves ... one hundred clusters ... one hundred bunches
"200 loaves ... 100 clusters ... 100 bunches" (See: Numbers)
loaves of bread
"cakes of bread"
clusters of raisins ... bunches of figs
These phrases refer to raisins or figs pressed together.
raisins
dried grapes
a skin of wine
"a wineskin full of wine"
faint
tired and weak
translationWords
David
servant
donkey
bread
fig
wine
household
desert
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 7, 8, 9, 10, 11, 16, 19, 21, 22, 23 16:1 Ziba: See study note on 9:11; see also…
16:1 Ziba: See study note on 9:11; see also 9:1-13; 19:24-30. • As Saul’s grandson (16:3), Mephibosheth was a potential rival for the throne.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.