Text -- 2 Samuel 16:10 (NET)

16:10 But the king said, “What do we have in common, you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 16:10

What have I, &e.

Wesley: 2Sa 16:10

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

Wesley: 2Sa 16:10

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

JFB: 2Sa 16:5-12

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

JFB: 2Sa 16:5-12

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

Clarke: 2Sa 16:10

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

TSK: 2Sa 16:10

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

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 16:10

What have I to do ... - See the marginal references compare Mat 8:29; Joh 2:4, and a similar complaint about the sons of Zeruiah 2Sa 3:39. And for a like striking incident in the life of the Son of David, see Luk 9:52-56.

Poole: 2Sa 16:10

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

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

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

Haydock: 2Sa 16:10

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

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

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

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

Gill: 2Sa 16:10

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

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 16:10

¹ tn Heb “What to me and to you?”

Geneva Bible: 2Sa 16:10

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

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

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 16:1-23

1 Ziba, by presents and false suggestions, obtains his master's inheritance.

5 At Bahurim Shimei curse David.

9 David with patience abstains, and restrains others, from revenge.

15 Hushai insinuates himself into Absalom's counsel.

20 Ahithophel's counsel.

MHCC: 2Sa 16:5-14

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

Matthew Henry: 2Sa 16:5-14

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

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

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

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

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

Keil-Delitzsch: 2Sa 16:9-10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 2Sa 16:5-14

Shimei's curse 16:5-14

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

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

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

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

Guzik: 2Sa 16:1-23

2 Samuel 16 - David Flees as Absalom Asserts His Reign

A. Ziba's deception.

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

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

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

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

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

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

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

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

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

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

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

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

B. Shimei curses David.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C. Absalom's counselors.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

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

JFB: 2 Samuel (Outline)

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

TSK: 2 Samuel 16 (Chapter Introduction)

Overview

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

Poole: 2 Samuel 16 (Chapter Introduction)

SAMUEL CHAPTER 16

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

MHCC: 2 Samuel (Book Introduction)

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

MHCC: 2 Samuel 16 (Chapter Introduction)

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

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

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

Matthew Henry: 2 Samuel (Book Introduction)

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

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

Matthew Henry: 2 Samuel 16 (Chapter Introduction)

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

Constable: 2 Samuel (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

David's convictions created opportunities for God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The giving of the Davidic Covenant ch. 7

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

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

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

1. The Ammonite rebellion ch. 10

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

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

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

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

VII. Summary illustrations chs. 21-24

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

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

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

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

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

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

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

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

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

F. Pestilence from David's sin ch. 24

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

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

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

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

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

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

Gill: 2 Samuel 16 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 16

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