2 Samuel 16
Bob Utley · Citado em PreceptAustin
2 Samuel 16
Utley - It is interesting that v. 10 expresses it as "if," while v. 11 expresses it as "for the Lord has told him." David simply did not know YHWH's will in this matter but trusted He would do the right and appropriate thing. We must remember that circumstances do not always reveal God's will. Walton - David is not claiming to have been privy to a discussion between the Lord and Shimei, nor is he suggesting that Shimei has been the recipient of a prophetic oracle of some sort. The way that the Lord had “told” Shimei to curse David was through the events that had transpired. With David’s own son driving him from the throne, it would be very easy to infer that David was suffering judgment at God’s hands. All that is left to deduce is what the offense might have been that led to the punishment. David is simply acknowledging that Shimei is absolutely justified in thinking that God had cursed him and therefore cannot be blamed for wanting to jump on the bandwagon. Only a future vindication would free David to consider Shimei’s acts to be in the category of treason rather than simply a voice recognizing the circumstances through which God is carrying out retribution (See page 345 IVP Bible Background Commentary) G Campbell Morgan (borrow Life applications from every chapter of the Bible) - Let him alone, and let him curse; for the Lord hath bidden him. -2 Sam 16.11.Sorrows multiplied upon the head of David during these dark days. Ziba added to David's grief by traducing Mephibosheth, and suggesting that his kindness was ill-requited. It was all the more wicked in that it was untrue. Shimei struck at the king when he was in the dust. When Abishai would have taken speedy vengeance on him, David forbade him, and in these words showed how he was even then placing higher interpretations upon life than would have been possible to any man who was not, in the deepest of his life, in spite of all failure, a man after God's own heart. The action of Shimei was sinful, but David recognized the very hand of God in what he did, so far as his own soul was concerned. He received the cursing of this man as part of the discipline through which his God was bringing him. He expected that good would come out of it, as his next words reveal: "It may be that Jehovah will look on the wrong done unto me, and that Jehovah will requite me good for his cursing of me this day." This is a radiant illustration of the deep and inward peace given to any man who is living in fellow-ship with God is motive and desire. Such a man will receive all the sorrows which come to him as within the will of God for him, and therefore as intended ultimately to bring him good and not evil. This sense of Divine overruling will cleanse the spirit of all desire for revenge. He will pass on his way while curses and stones are showered upon him, realizing that they also are compelled under God, to minister to his perfecting, and the full realization of God's purposes for him. 2 Samuel 16:12 "Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day." Perhaps the LORD: Ge 29:32,33 Ex 2:24,25 3:7,8 1Sa 1:11 Ps 25:18 return: De 23:5 Isa 27:7 Mt 5:11,12 Ro 8:28 2Co 4:17 2Th 1:7 Heb 12:10 1Pe 4:12-19 2 Samuel 16 Resources - Multiple Sermons and Commentaries DAVID LEAVES REPAYMENT WITH THE LORD Perhaps the LORD will look on my affliction and return good to me instead of his cursing this day - David is saying that Yahweh might see his misery and repay him good for the cursing he is receiving.
2 Samuel 16
Utley adds that Ziba was had been "a steward of Saul's properties. When David gave them to Mephibosheth this servant lost his special place. This apparently caused him to lie to David in order to have Saul's property restored to him. 2Sa 19:24-30 reveals Ziba as a manipulative liar (cf. 2Sa 16:3). TSK on summer fruits - These were probably pumpkins, cucumbers, or water-melons; the two latter being extensively used in the East to refresh travellers in the burning heat of the summer. Walton - Mephibosheth’s absence. While David’s immediate concern is the rebellion within his own household, this chapter reminds us that there is a deposed dynastic house (Saul’s) lurking in the background and willing to capitalize on David’s weakness to its own advantage. Ziba categorizes Mephibosheth with the disgruntled in a ostensibly successful attempt to curry favor with David. Ziba’s accusation is sufficiently believable that David confiscated Mephibosheth’s lands. The Sumerian code calls for an adopted son to forfeit land in cases where he has repudiated his legal obligations to the family that adopted him. David had always had the option to confiscate the lands belonging to his predecessor. Here he exercises that option but does not take them for the crown, instead giving them as a grant to a loyal servant (See page 345 IVP Bible Background Commentary) ZIBA - zi'-ba (tsibha', tsibha' (2 Sam 16:4a), meaning unknown; Seiba): A former servant or probably dependent of Saul's house (2Sa 9:1ff), who was brought to David when the king inquired if there was not a member of Saul's family that he could show kindness to (compare David's oath to Jonathan in 1Sa 20:14 ff). Ziba tells David of Mephibosheth (Meribbaal), Jonathan's son, who is thereupon taken to the king from Lodebar, East of the Jordan, and given Saul's estate. Ziba is also bidden to till the land and bring in its produce, and "it shall be food for thy master's son," according to Masoretic Text in 2Sa 9:10b; but the Septuagint and Lucian have a better reading, "thy master's household." Mephibosheth himself is to eat at David's table. Ziba is to be assisted in this by his sons and servants; he had 15 sons and 20 servants (2Sa 9:10). When David has to leave Jerusalem at the time of Absalom's revolt, Ziba (2 Sam 16:1-4) takes two asses for members of the king's household to ride on, and 200 loaves and 100 clusters of raisins as provisions for the youths. When asked where Mephibosheth is, he accuses his master of remaining behind purposely in hopes that his father's kingdom would be restored to him. David then confers upon Ziba his master's estate. After Absalom's death, David sets out to return to Jerusalem from Mahanaim, East of Jordan. Ziba with his sons and servants, as we are told in a parenthesis in 2Sa 19:17,18a, by means of a ferry-boat goes backward and forward over Jordan, and thus enables the king's household to cross. But Ziba has wrongly accused his master of treacherous lukewarmness toward David, for Mephibosheth meets the king on his return journey to Jerusalem (2Sa 19:24-30 with signs of grief. When he is asked why he had not joined the king at the time of the latter's flight, he answers that Ziba deceived him, "for thy servant said to him, Saddle me (so read in 2Sa 19:26 with Septuagint and Syriac for Masoretic Text `I will have saddled me') the ass." He then accuses Ziba of falsehood, and David divides the estate between the two, although Mephibosheth is quite willing that Ziba should retain the whole of it. 2 Samuel 16:2 The king said to Ziba, "Why do you have these?" And Ziba said, "The donkeys are for the king's household to ride, and the bread and summer fruit for the young men to eat, and the wine, for whoever is faint in the wilderness to drink." Why do you have these: Ge 21:29 33:8 Eze 37:18 2Sa 15:1 19:26 Jdg 5:10 10:4 for the young: 1Sa 25:27 for whoever is faint : 2Sa 15:23 17:29 Jdg 8:4,5 1Sa 14:28 Pr 31:6,7 KING'S QUERY OF WHY THESE GIFTS? The king said to Ziba, "Why do you have these?" - Was David suspicious or just being cordial? And Ziba said, "The donkeys are for the king's household to ride, and the bread and summer fruit for the young men to eat, and the wine, for whoever is faint in the wilderness to drink - Ziba says he brings these things for transportation and nourishment. TSK says "This is the eastern mode of speaking when presenting any thing to a great man: "This is for the slaves of the servants of your majesty;" when at the same time the presents are intended for the sovereign himself, and it is so understood." 2 Samuel 16:3 Then the king said, "And where is your master's son?" And Ziba said to the king, "Behold, he is staying in Jerusalem, for he said, 'Today the house of Israel will restore the kingdom of my father to me.'" where is: 2Sa 9:9,10 Ps 88:18 Mic 7:5 day: 2Sa 19:24-30 Ex 20:16 De 19:18,19 Ps 15:3 101:5 Pr 1:19 21:28 1Ti 6:9,10 Jude 1:11 2 Samuel 16 Resources - Multiple Sermons and Commentaries ZIBA'S FALSE ACCUSATION Then the king said, "And where is your master's son?" - "Where is Mephibosheth?" And Ziba said to the king, "Behold, he is staying in Jerusalem, for he said, 'Today the house of Israel will restore the kingdom of my father to me - In other words he accuses Mephibosheth of saying 'Today the Israelites will give back my father Jonathan's kingdom to me!' But as we later learn Ziba is lying. The truth is that Ziba left Mephibosheth in Jerusalem to make it look as if Mephibosheth did not support David. G Campbell Morgan rightly says that 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.” John
2 Samuel 16
Utley - Ahithophel's initial advice was designed to (1) confirm Absalom as the new king (i.e., having sex with David's concubines in public view, v. 22), which was predicted in 2 Sam. 12:11-12 and (2)publicly show his separation from his father David (i.e., "have made yourself odious to your father") thereby encouraging his supporters that he could not be reconciled with his father David Walton has two discussions of sex with concubines - Ishbosheth asks Abner Why did you sleep with my father’s concubine? (2Sa 3:7). In the ancient Near East, a household often included a primary wife and one or more subordinate wives or concubines, the latter being defined as women by whom a man might father children but who brought no dowry into the relationship and thus did not enjoy the status of full wife. (On the possibility of elevating a concubine to the status of wife, according to Middle Assyrian law for example, see K. R. Nemet-Nejat, Daily life in ancient Mesopotamia [borrow], p136. Cf. also J. N. Postgate, Early Mesopotamia: Society and Economy at the Dawn of History, p149, on concubines of “intermediate status” at Mari.) While monogamy may have been the (flexible) norm among common folk in the ancient Near East,(Nemet-Nejat, Daily life) polygamy was common among the powerful, especially kings (on polygamy in the ancient Near East generally, see comments on 1 Sam. 1:2; for the beginnings of David’s harem, see comment on 1Sa 25:39). A king’s wives and concubines reflected his power and position, often involving political alliances through marriage. Thus for an outsider to sleep with one of these women was, among other things, a direct assault on the king’s status and position. (For specific examples of and details regarding royal harems in the ancient Near East and in the Bible, see Marsman, Women in Ugarit and Israel, 371–81; cf. R. de Vaux, borrow Ancient Israel vol 1, 1:115–17 Ancient Israel - volume 2) In the Bible, to sleep with a royal wife or concubine was tantamount to usurping the throne (2 Sam. 16:21–22), and merely to ask to marry a concubine of a deceased king was considered treason (see esp. 1 Kings 2:22). In the present episode, the narrator does not state explicitly whether Abner had slept with Saul’s concubine Rizpah, but he does state that “Abner had been strengthening his own position in the house of Saul” (2Sa 3:6), perhaps aggravating Ish-Bosheth’s suspicions. Abner’s incensed response in 3:8 to Ish-Bosheth’s charge—unless he is simply feigning indignation—suggests that he is innocent of the specific charge. (Bergen - borrow 1 & 2 Samuel - New American Commentary) (See page 325 IVP Bible Background Commentary) Lie with your father’s concubines (2Sa 16:21). In the ancient Near East a king’s wives and concubines were regarded as indicative of his power and position (see comment above on 2Sa 3:7). Their acquisition often involved diplomacy or conquest. For an outsider to sleep with a member of the royal harem, therefore, was a direct affront to the monarch and tantamount to usurpation. The Assyrian king Sennacherib boasts of divesting King Hezekiah of his “daughters, concubines,” and much else besides; he did much the same to Merodach-Baladan of Babylon, entering his palace, taking charge of “the property and goods (laid up) therein,” including “his wife, his harem,” and so forth. Ahithophel knows whereof he speaks when he says that Absalom’s lying with his father’s concubines will make him “a stench in your father’s nostrils.” (See page 345 IVP Bible Background Commentary) 2 Samuel 16:22 So they pitched a tent for Absalom on the roof, and Absalom went in to his father's concubines in the sight of all Israel. on the roof: 2Sa 11:2 went in: 2Sa 12:11,12 15:16 20:3 Nu 25:6 Isa 3:9 Jer 3:3 8:12 Eze 24:7 Php 3:19 2 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 12:11-12+ “Thus says the LORD, ‘Behold, I will raise up evil against you from your own household; I will even take your wives before your eyes and give them to your companion, and he will lie with your wives in broad daylight. 12 ‘Indeed you did it secretly, but I will do this thing before all Israel, and under the sun.’” (NOTE THE "I WILL'S" - GOD WILL ORCHESTRATE THIS BUT NOTE HE USES A MAN'S COUNSEL - GOD'S PART/MAN'S PART). 2 Samuel 3:7+ Now Saul had a concubine whose name was Rizpah, the daughter of Aiah; and Ish-bosheth said to Abner, “Why have you gone in to my father’s concubine?" ABSALOM BECOMES A STENCH IN HIS FATHER'S EYES So - For this reason, to follow up on Ahithophel's counsel. They pitched a tent for Absalom on the roof, and Absalom went in to his father's concubines in the sight of all Israel - This presumably was the same roof from which David had first lusted for Bathsheba, so that the curse of 2Sa. 12:11-12+ was coming full circle! This is a form of OT "pornography" because clearly all Israel who saw Absalom go into the tent would use their fallen imaginations to visualize what was happening inside and in plain sight! Evil but wise counsel! This would surely eliminate any possibility of reconciliation with David. Of course the reader of 2 Samuel immediately recognizes that this sordid scene fulfills Nathan's prophecy in 2 Samuel 12:11-12+ and also signaled to all Jerusalem that Absalom was taking over all the prerogatives of the king (2 Samuel 3:6-11). Mattoon - In the East, the successor to the throne claimed the rights to the throne by appropriating the harem of the king. The harem was guarded more than riches. To intrude upon the privacy of the harem was unpardonable and punishable by death. A tent was set up on the rooftop of the palace, the same roof where David viewed Bathsheba. David is reaping God’s judgment. Nathan warned this would happen (2 Samuel 12:11, 12). The concubines would not be guiltless even though they protest. Their fate is revealed in 2 Samuel 20:3 (Treasures from 2 Samuel) 2 Samuel 16:23 The advice of Ahithophel, which he gave in those days, was as if one inquired of the word of God; so was all the advice of Ahithophel regarded by both David and Absalom. as if one inquired Nu 27:21 1Sa 30:8 Ps 28:2 1Pe 4:11 inquired of the word of God, Ps 19:7 all the advice: 2Sa 17:14,23 Job 5:12 28:28 Jer 4:22 8:9 Mt 11:25 Lu 16:8 Ro 1:22 1Co 3:19,20 Jas 3:13-18 both David and Absalom: 2Sa 15:12 Ec 10:1 2 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 15:31+ Now someone told David, saying, “Ahithophel is among the conspirators with Absalom.” And David said, “O LORD, I pray, make the counsel of Ahithophel foolishness.” (Note that Ahithophel means something like "Brother of Foolishness.") AHITHOPHEL'S ADVICE LIKE GETTING ANSWER FROM GOD Note that the Counsel of Ahithophel will continue in 2Sa 17:1-4. The advice of Ahithophel, which he gave in those days, was as if one inquired of the word of God; so was all the advice of Ahithophel regarded by both David and Absalom - It is like saying his advice was almost like a prophet's message. Athithophel's advise was highly prized (as thought it came from the Lord) and the first advice to Absalom was overtly sinful but successful, not to mention that it fulfilled Nathan's prophecy (2Sa 12:11-12+). Since God is sovereign and His Word is always perfectly fulfilled, one cannot help but suggest that in some way God allowed Ahithophel to have this sinful thought. This is mysterious because clearly God is not the author sin. And recall that David had prayed Ahithophel's counsel be made foolish, and Absalom's sinning in full view might be considered foolish, although the real answer to that prayer comes in 2Sa 17:14+. It is a bit ironic that this description of Ahithophel's counsel like the word of God followed some of the more evil, sinful, sordid advice in the Old Testament! TSK on Ahithophel's counsel like an oracle of God - The first counsel of this sagacious but wicked man to Absalom was more like an oracle of Satan, both for subtlety and atrocity. He advised the shameless measure just detailed, in order to establish Absalom, and to preclude the possibility of a reconciliation with David. The wives of a conquered king were always the property of the conqueror; and in possessing these he appeared to possess the right to the kingdom. Believer's Study Bible - Ahithophel, the opportunist, made friendship a matter of personal prosperity. First David and then Absalom viewed him as a wise counselor, trusting his word as if it were an oracle of God. David's prayer (2Sa 15:31) eventually was answered by God (2Sa 17:14) when Ahithophel's counsel was rejected and Ahithophel took his own life (2Sa 17:23). Typical of the result of this charlatan's advice was Absalom's public affair with the concubines of David (2Sa 16:21). When You Want Revenge Do not avenge yourselves . . . for it is written, "Vengeance is Mine, I will repay," says the Lord. —Romans 12:19 Today's Scripture: 2 Samuel 16:23-17:23 A person intent on revenge is likely to do something he will later regret. Or, if he never acts, he will gradually become bitter, hateful, and very unhappy. Ahithophel is a prime example. He had been a close advisor and companion to King David. But he joined Absalom when the young man decided to oust his father from the throne. Why? It is probable that Bathsheba, the young woman King David had taken advantage of, was Ahithophel’s granddaughter (2 Sam. 11:3; 23:34). If so, he had a right to be angry with the king! Vengeful feelings grew strong within him. When the opportunity came, he rushed to Absalom and told him how to take over the throne. Absalom, though, rejected his counsel. In despair, Ahithophel committed suicide (2Sa 17:23). It could have been so different. If only Ahithophel had talked to God about his anger and then spoken to David. He would have heard the king’s sorrow over his sin (Ps. 32; 51). He could have forgiven David and remained his friend. He could have shown us how to handle anger. THINKING IT OVER When do feelings of revenge rise within you? What good results have come out of a bad situation that you handled properly? (Mt. 18:15-35). Revenge takes you down to the level of your offender.