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.
A couple of donkeys saddled - Those that Mephibosheth and his servant should have ridden. Saddled, they were fit to ride on.
Two hundred loaves of bread - thin cakes
A bottle of wine - A goat’s skin full of wine.
Ziba the servant of Mephibosheth met him — This crafty man, anticipating the certain failure of Absalom’s conspiracy, took steps to prepare for his future advancement on the restoration of the king.
summer fruits – probably pressed together cakes of figs which are easy to transport in this manner.
2Sa 16:2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
The asses be for the king’s household - This is the common method of speaking when any thing is presented to a great man: “This and this is for the slaves of the servants of your majesty,” when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves.
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.
2Sa 16:3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.
Thy master’s son - Meaning Saul’s grandson 2Sa_9:6. It is impossible to say whether Mephibosheth was quite guiltless or not but from 2 Sam 19:26, it appears that he was innocent. If Ps. 116 was composed by David, and after the quelling of Absalom’s rebellion, 2Sa_16:11 may contain David’s confession of his present hasty judgment
today shall the house of Israel restore unto me the kingdom of my father - A cripple like Mephibosheth, lame in both feet, who had never put in any claim to the throne before, could not possibly have got the idea now that the people of Israel, who had just chosen Absalom as king, would give the throne of Saul to such a cripple as he was. And in the excited state in which David then was, he was weak enough to give credence to Ziba's words, and to commit the injustice of promising Ziba all that belonged to Mephibosheth. Ziba, by false accusations, claims his master’s inheritance.
today shall the house of Israel restore unto me the kingdom of my father - Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their infighting, and the people reinstate the old dynasty. There was an air of plausibility in Ziba’s story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
2Sa 16:4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.
Thine are all that pertaineth to Mephibosheth - This conduct of David was very rash; he spoiled an honorable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad.
2Sa 16:5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.
David came to Bahurim - This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, Jos_21:18; and Alemeth, 1Ch_6:60. Bahurim signifies youths, and Almuth youth; so the names are of the same import. The Targum calls it Alemath, perhaps the same that is said to be a city of the Levites, given unto them out of the tribe of Benjamin, 1Ch_6:60 for the man next described, who was a Benjaminite, 2Sa_19:16;
a man of the family of Saul - The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural cause for this onslaught 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.
2Sa 16:6 And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.
2Sa 16:7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
Come out - Rather, “Go out,” namely, of the land, into banishment.
Thou bloody man - The Lord’s word to David 1Ch_22:8 But the word of the LORD came to me, saying, You have shed much blood and have made great wars. You shall not build a house to My name because you have shed much blood on the earth in My sight.
2Sa 16:8 The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
All the blood of the house of Saul - Shimei probably put to David’s account the death of Saul, and Jonathan, and Abinadab, and Melchishua, slain in battle by the Philistines with whom David was in league; of Ish-bosheth, slain in consequence of David’s league with Abner; that of Abner himself, which he attributed to David’s secret orders; and all the 360 slain in the battle between Joab and Abner 2Sa_2:31. Some, too, think that the death of seven men of Saul’s immediate family 2Sa_21:8 had occurred before David’s flight, and was referred to by Shimei. Shimei’s hatred and virulence is an indication that perhaps the Benjamites resented the loss of royalty in their tribe.
the Lord hath delivered the kingdom into the hand of Absalom thy son - in this he seems to contradict himself; for if David had got the kingdom by usurpation, it would rather have been delivered by the Lord into the hand of one of Saul's family, and not of David's:
2Sa 16:9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
this dead dog - a "dog" he calls him, because of his vileness and baseness, and because of his impudence, and on account of his reproachful and abusive language, aptly signified by the snarling and barking of a dog; and a "dead" dog, as being useless, detestable, and abominable:
2Sa 16:10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
What have I to do - The formula “what have I to do with you?” signifies that a person did not wish to have anything in common with the feelings and views of another. Mat_8:29 And behold, they cried out, saying, What have we to do with You, Jesus, Son of God? Have You come here to torment us before the time? Joh_2:4 Jesus said to her, Woman, what do I have to do with you? My hour has not yet come. 1Ki_17:18 And she said to Elijah, What do I have to do with you, O man of God? Have you come to me to call my sin to remembrance and to kill my son? Jos_22:24 And if we have not done it for fear of this thing, saying, In time to come your sons might speak to our sons, saying, What have you to do with Jehovah God of Israel?
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 You shall not revile God, nor curse the ruler of your people, 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:
2Sa 16:11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.
My life - Which is a greater mischief, than to reproach me with words.
Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation.
2Sa 16:12 It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.
His cursing - David recognizes in every word and action that he was receiving the due reward of his sin, and that which Nathan had foretold.
2Sa 16:13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust.
David and his men went by the way - In the high road that led to Bahurim, taking no notice of the cursing of Shimei, which made him bolder and more impudent. David possibly composed and penned the seventh psalm, Psa_7:1 based on this event (some scholars think there are other possible people that the psalm refers to). Psalms 7:1 A song of David, which he sang to the LORD, concerning the words of Cush the Benjamite. O LORD my God, in You I put my trust; save me from all who pursue me, and deliver me.
2Sa 16:14 And the king, and all the people that were with him, came weary, and refreshed themselves there.
refreshed themselves there - at Bahurim (although one scholar believes this to be Ayephim), with food and rest; which revived their spirits, and put as it were new life and soul into them, as the word used signifies.
2Sa 16:15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
Ahithophel and Hushai - The wisest counselors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counselors were they both. Hushai would never counsel him to do wisely. Ahithophel counseled him to do wickedly. Ahithophel gave wicked counsel to Absalom; to render himself so hateful to his father, that he would never be reconciled to him.
2Sa 16:16 And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
God save the king - or "may the king live", live long, and his kingdom be permanent; Hushai’s devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councilors of the new king.
2Sa 16:17 And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?
is this thy kindness to thy friend - Meaning to David; though he would not mention his name, nor his title, nor even the relation of a father, only speaks of him as Hushai's friend: Hushai had professed great friendship to David, and David had been a friend to Hushai, had raised him to great honor in making him a counselor, and had bestowed many favors and benefits on him, as Absalom knew full well; and therefore, to try his integrity, he puts this question, not as displeased with him, but overjoyed that such a trusty friend of David, and a wise counselor of his, had deserted him, and come over to him.
2Sa 16:18 And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.
Whom the Lord and this people choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spoke so as to make Absalom believe that he spoke of him. With great craftiness, Hushai seems to declare at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him.
2Sa 16:19 And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.
should I not serve in the presence of his son - signifies, that as the kingdom was not translated into another family, but continued in succession in David's house, the alteration made was of no great consequence; it was indifferent to him whom he served, the father or the son;
2Sa 16:20 Then said Absalom to Ahithophel, Give counsel among you what we shall do.
give counsel among you what we shall do - he orders them to form a counsel, consult among themselves what was proper to be now done at Jerusalem, whether it was right to stay here or pursue after David and his men. Absalom did not send to the high priest to ask counsel of God, by Urim and Thummim before the ark, but wholly confided in his privy council.
2Sa 16:21 And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
Go in unto thy father’s concubines - Taking possession of the harem was the most decided act of sovereignty. The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. But for a son to take his father’s wives was the sum of abomination, and was death by the law of God, Lev_20:11 And the man who lies with his father's wife has uncovered his father's nakedness. Both of them shall surely be put to death. Their blood shall be on them. It was also the greatest offence and insult that could be offered. Such an act on Absalom’s part made reconciliation impossible. A further motive has been found in this advice, namely, the desire on the part of Ahithophel to make David taste the bitterness of that cup which he had caused others (Uriah and all Bath-sheba’s family) to drink, and receive the measure which he had meted withal. Thus was the prophecy to Nathan fulfilled, 2Sa_12:11 So says the LORD, Behold, I will raise up evil against you out of your own house, and 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 this sun.
Go in unto thy father’s concubines - This advice was sagacious enough. Lying with the king's concubines was an appropriation of the royal harem, and, as such, a complete usurpation of the throne (see at 2Sa_3:7), which would render any reconciliation between Absalom and his father utterly impossible, and therefore would of necessity instigate the followers of Absalom to maintain his cause with all the greater firmness. This was what Ahithophel hoped to attain through his advice.
2Sa 16:22 So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.
So they spread Absalom a tent on the top of the house - On the top of his father's palace; this, as houses in Jerusalem and Judea were, was built flat, Deu_22:8; and it was on the very spot from whence David had a sight of Bathsheba, and conceived an impure lust after her. This being done in so public a manner fulfilled the prophecy, which said it should be done in the sight of the sun, and of all Israel
2Sa 16:23 And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
which he had counselled in those days - Both in the days of David, and in the days of Absalom, before and since the rebellion:
was as if a man had inquired of the oracle of God - such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel, and is observed as a reason why it was so readily taken, though so bad in the preceding instance: Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests: to David he gave good counsel, what was acceptable with him, and to Absalom bad counsel, which was pleasing to him.
