2 Samuel 16
David Guzik · Citado em PreceptAustin
2 Samuel 16
Guzik - David let Shimei speak because he knew that God’s hand was on the future as well as the present. David knew that if he did what was right in the present moment, God would take care of the future. Charles Swindoll has a very practical comment on David's response this man's cursing and casting writing "Get the picture? It’s an amazing study in self-control! (ED: COMPARE Gal 5:23+ AND 1Sa 16:13+!) David’s at rock-bottom, and along comes Shimei who boots him. But instead of fighting back, David says, “The Lord’s in it.” He never got offended. He never took it personally. He didn’t even yell! How in the world could he do that? Soft heart and thick skin. (ED: ENABLED BY THE HOLY SPIRIT! cf REACTING CONTROLLED BY THE SPIRIT OR BY THE DESIRES OF THE FLESH - Gal 5:16-17+) That’s the ticket, plain and simple. Not sensitive skin, so delicate that the slightest pinprick will damage it, but really thick. Rhinoceros thick. So that you can get punched around and punched around. Let me tell you, if you hope to be used of God, you need that kind of skin. Count on it—Shimeis are out there by the dozens! The people who get the job done are those who are able to overlook all sorts of hurtful little comments people are going to make. When you walk through thorns, you have to have on heavy boots. You don’t walk through thorns barefooted . . . at least not very far. If you are called into leadership, where you must deal with people, you have to be well-shod and armor-plated. If not, you’re doomed to failure. Now that doesn’t mean a thickness toward God. It means you have a protective coating against the slings and arrows of people like this Shimei. If you haven’t already, it won’t be long before you will meet up with a Shimei. It’s only a matter of time. Such “reptiles” proliferate. And you’ll have to decide: Am I going to be offended or not? Am I big enough to forgive . . . or will I reduce myself to his size and sling rocks back?" (borrow David A Man of Passion & Destiny) 2 Samuel 16:13 So David and his men went on the way; and Shimei went along on the hillside parallel with him and as he went he cursed and cast stones and threw dust at him. cursed: 2Sa 16:5,6 threw dust: Heb. dusted him with dust, Ac 23:23 2 Samuel 16 Resources - Multiple Sermons and Commentaries WHAT A SCENE: SHIMEI CASTING CURSES & DUST! So David and his men went on the way; and Shimei went along on the hillside parallel with him and as he went he cursed and cast stones and threw dust at him - Shimei is now emboldened that David has responded with force, and so continues his cursing and his casting. Mattoon - This incident reveals that David has come a long way. He has learned to see God’s hand when hurt. Years earlier he was abused by a fool named Nabal who treated him rudely and very offensively. David wanted to kill Nabal, but here he leaves Shimei alone. (see David's anger in 1Sa 25:22+) (Treasures from 2 Samuel) TSK - It was an ancient custom, in those warm and arid countries, to lay the dust before a person of distinction, by sprinkling the ground with water. Dr. Pococke and the consul were treated with this respect when they entered Cairo. The same custom is alluded to in the well-known fable of Phedrus, in which a slave is represented going before Augustus and officiously laying the dust. To throw dust in the air while a person was passing was therefore an act of great disrespect; to do so before a sovereign prince, an indecent outrage. But it is probable that Shimei meant more than disrespect and outrage to this afflicted king. Sir John Chardin informs us, that in the East, in general, those who demand justice against a criminal throw dust upon him, signifying that he ought to be put in the grave: and hence the common imprecation among the Turks and Persians, "Be covered with earth," or, "Earth be upon thy head." DUST - dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings: (1) Dust being the material out of which God is said to have formed man (Gen 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Gen 18:27; Job 4:19, etc.), and of his mortality (Gen 3:19, Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Eccl 3:20; 12:7, etc.) Hence, it is used figuratively for the grave (Ps 22:15,29; 30:9; Dan 12:2). (2) Such actions as to lie in the dust, to lick the dust, to sprinkle dust on the head, are symbols expressive of deep humiliation, abasement or lamentation (e.g. Job 2:12; 42:6, Ps 72:9; Isa 2:10; 47:1; 49:23; Lam 2:10; 3:29; Ezek 27:30; Mic 7:17; Rev 18:19). Hence, such expressions as "He raiseth up the poor out of the dust," i.e. out of their state of lowliness (1 Sam 2:8; Ps 113:7). (3) Throwing dust was an act expressive of execration. Thus, Shimei "cursed" David and "threw stones at him, and cast dust," literally, "dusted (him) with dust" (2 Sam 16:13). So the crowd which Paul addressed at Jerusalem manifested their wrath against him by tossing about their garments and casting dust into the air (Acts 22:23). (4) Shaking the dust off one's feet against anyone (Mt 10:14; Mk 6:11; Lk 9:5; 10:11; Acts 13:51) is symbolic of renunciation, as we would say "washing one's hands of him," an intimation that all further intercourse was at an end. It was practiced by the Pharisees on passing from Gentileto Jewish soil, it being a rabbinical doctrine that the dust of a heathen land defiles. (5) It is also used figuratively for an innumerable multitude (e.g. Gen 13:16; 28:14; Job 27:16; Ps 78:27). (6) The expression "Yahweh will make the rain of thy land powder and dust" (Dt 28:24) means the dust in consequence of the drought shall fall down instead of rain on the dry ground. In Judea and vicinity during a sirocco, the air becomes filled with sand and dust, which are blown down by the wind with great violence. 2 Samuel 16:14 The king and all the people who were with him arrived weary and he refreshed himself there. KJV 2 Samuel 16:14 And the king, and all the people that were with him, came weary, and refreshed themselves there. NET 2 Samuel 16:14 The king and all the people who were with him arrived exhausted at their destination, where David refreshed himself. CSB 2 Samuel 16:14 Finally, the king and all the people with him arrived exhausted, so they rested there. ESV 2 Samuel 16:14 And the king, and all the people who were with him, arrived weary at the Jordan. And there he refreshed himself. NIV 2 Samuel 16:14 The king and all the people with him arrived at their destination exhausted. And there he refreshed himself. NLT 2 Samuel 16:14 The king and all who were with him grew weary along the way, so they rested when they reached the Jordan River. NRS 2 Samuel 16:14 The king and all the people who were with him arrived weary at the Jordan; and there he refreshed himself. NJB 2 Samuel 16:14 The king and all the people who were with him arrived exhausted at . . . . . . and there they drew breath. NAB 2 Samuel 16:14 The king and all the soldiers with him arrived at the Jordan tired out, and stopped there for a rest. YLT 2 Samuel 16:14 And the king cometh in, and all the people who are with him, wearied, and they are refreshed there. GWN 2 Samuel 16:14 The king and all the people with him finally arrived at their destination and rested there. there: 2Sa 16:5 2 Samuel 16 Resources - Multiple Sermons and Commentaries KING'S RETINUE ARRIVES AT RIVER The king and all the people who were with him arrived weary (ayeph; Lxx -ekluo) and he refreshed (naphash; Lxx - anapsucho) himself there - After a trip of some 50 miles, fleeing for their lives, David and all the people were exhausted and in need of rest at the River Jordan. Weary means David was faint and physically tired, recalling that he is not as young as he used to be (he is somewhere north of age 60). The Septuagint translates ayeph with the verb ekluo (perfect tense describes this as David's state at this time) which means in the passive voice means that David had become so tired and weary as to give out and possibly even to faint from exhaustion. G Campbell
2 Samuel 16
Guzik - In his book A Tale of Three Kings, Gene Edwards (Borrow A tale of three kings : a study in brokenness) 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. Weary (05889) ayeph for iph = to be exhausted) means faint, physically tired, usually used of people. Esau was famished from working in the fields that he sold his birthright to Jacob for some lentils (Ge. 25:29, 30). Because the people of Israel were faint from travel in the wilderness (Deut. 25:18), the Amalekites were able to attack their rear ranks. Gideon's 300 men were exhausted, but still pursued their Midianite enemies (Judg. 8:4f). When King David fled from Absalom, he and his men became weary and stopped to refresh themselves (2 Sam. 16:14; 17:29). Eliphaz accused Job of refusing to give aid to those who were weary (Job 22:7). In Proverbs 25:25, a weary soul is refreshed by cold water. The adjective also may refer to a weary animal (Isa. 46:1). Figuratively, when the adjective modifies the word "land," it refers to its dry condition. David likened his longing for the Lord to one being thirsty in the desert (Ps. 63:1); "My soul longs for You like a parched land" (Ps. 143:6). A godly man will be like "the shadow of a great rock in a weary land" (Isa. 32:2, NKJV). Prophetically, when the Lord regathers his people in the kingdom, "No one will be weary or stumble among them" (Isa. 5:27, NKJV); also, the Lord will satisfy the weary soul (Jer. 31:25). In the meanwhile, the Lord had promised his people rest for the weary, but they refused it (Isa. 28:12), and those who fight against Israel will be weary (Isa. 29:8). Refreshed (05314)(naphash from nephesh - soul, living being) refers to a renewal of energy in mind and body and applies to persons and work animals (Ex. 23:12; 2 Sam. 16:14). It is used figuratively of the Lord resting after creation, ceasing from His labor (Ex. 31:17) Gilbrant - Nāphash, which means "to be refreshed," is widely attested in Semitic languages. All three uses of this verb in the Hebrew Bible are in reference to being refreshed (Exo. 23:12; 31:17; 2 Sam. 16:14). The first two concern the Sabbath. The third concerns the time after an exhausting journey. However, all three instances concern times of rest when people have a chance to "catch their breath" (probably the original use of the verb) and be refreshed after a period of expending energy. Exodus 31:17 has God being "refreshed" after ceasing from his work of creation on the seventh day. This does not suggest that God has lungs and needs to catch his breath. Instead, it demonstrates that the verb could be used in a general, even figurative, sense to mean a lapse between one kind of activity and another. F B
2 Samuel 16
Guzik summarizes Shimei's assassination of David's character - 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. Shimei was wrong because David actually treated Saul and his family with great love and graciousness. 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. Shimei was wrong because David did not bring Saul and his family to ruin – Saul himself brought the family to ruin. Shimei was right that the LORD had brought this upon David, but not for any of the reasons Shimei thought. 2 Samuel 16:9 Then Abishai the son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over now and cut off his head." Abishai: 2Sa 3:30 1Sa 26:6-8 dead dog: 2Sa 3:8 9:8 1Sa 24:14 curse: Ex 22:28 Ac 23:5 1Pe 2:17 let me go: 1Sa 26:6-11 Job 31:30,31 Jer 40:13-16 2 Samuel 16 Resources - Multiple Sermons and Commentaries ABISHAI SEEKS TO AVENGE DAVID Then Abishai the son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over now and cut off his head - Abishai was the brother of Joab (2Sa 2:18), David's commander in chief, and both were David's nephews by his sister Zeruiah. Abishai is saying that Shimei is a contemptible (despicable, detestable, hateful, reprehensible, deplorable, loathsome) person who should be separated from his head! Even after Shimei seems to repent Abishai still says “Should not Shimei be put to death for this, because he cursed the LORD’S anointed?” (2Sa 19:21)
2 Samuel 16
Guzik - Ironically, if David were the kind of man Shimei said he was, Shimei would have been killed. Doing injury puts you below your enemy; revenge may get you even with him; forgiving sets you above him.” -- Benjamin Franklin If he curses, and if the LORD has told him, 'Curse David,' then who shall say, 'Why have you done so?'" - In other words if Shimei is cursing David because the Lord told him to do so why should we question him or "Who am I to stop him?" David is not admitting he is guilty of Shimei's accusations but is simply recognizing that his own general sinfulness certainly qualified him to receive such a cursing. Therefore considering that this event could be the providential hand of God, David forbade retaliation. See the related comments on forgiving the "Shimei's" who "curse" or "cast rocks" at you. 2 Samuel 16:11 Then David said to Abishai and to all his servants, "Behold, my son who came out from me seeks my life; how much more now this Benjamite? Let him alone and let him curse, for the LORD has told him. Behold: 2Sa 12:11,12 came: 2Sa 7:2 Ge 15:4 seeks: 2Sa 17:1-4 2Ki 19:37 2Ch 32:21 Mt 10:21 the LORD: Isa 10:5-7 Eze 14:9 20:25 2 Samuel 16 Resources - Multiple Sermons and Commentaries Related Passages: Romans 12:14 Bless those who persecute you; bless and do not curse. Romans 12:17-21 Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18 If possible, so far as it depends on you, be at peace with all men. 19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord. 20 “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be overcome by evil, but overcome evil with good. DAVID'S INTERPRETATION OF SHIMEI'S CURSING Then David said to Abishai and to all his servants, "Behold, my son who came out from me seeks my life; how much more now this Benjamite? - David is saying Shimei a Benjamite has more right to kill him then his own son Absalom. NLT paraphrases it "My own son is trying to kill me. Shouldn't this relative of Saul have even more reason to do so?" Let him alone and let him curse, for the LORD has told him - David regarded Shimei's cursing as ordained by God, with the implication that God would ultimately avenge him as he explains in the next passage. Guzik - David let Shimei speak because he put the “Shimei problem” in perspective....David knew that his real problem was Absalom, not Shimei, and he did not lose this perspective.
2 Samuel 16
Guzik - 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 (according to 2 Samuel 23:34). This shows the power of bitterness. Ahithophel was willing to see these women abused, Absalom grievously sin, and the kingdom of Israel suffer greatly – all simply to satisfy his bitter longing for revenge. 2 Samuel 16:21 Ahithophel said to Absalom, "Go in to your father's concubines, whom he has left to keep the house; then all Israel will hear that you have made yourself odious to your father. The hands of all who are with you will also be strengthened." Go in: Ge 6:4 38:16 to your: 2Sa 12:11 15:16 20:3 Ge 35:22 Lev 18:8 20:11 1Ki 2:17,22 1Co 5:1 made yourself odious: Ge 34:30 1Sa 13:4 father: Ge 49:3,4 will: 1Sa 27:12 the hands: 2Sa 2:7 Zec 8:13 2 Samuel 16 Resources - Multiple Sermons and Commentaries SEX AND THE CITY There is a popular television show call "Sex and the City," and that title is apropos for this passage, which one might even entitle "Sex in the City of David." Ahithophel said to Absalom, "Go in to your father's concubines, whom he has left to keep the house - David had left his concubines in the palace, clearly indicating that he thought he would be returning. Concubines were like second string wives so to speak and they had limited inheritance rights. Unfortunately, it was a bad mistake to leave them and scheming Ahithophel jumped at this chance to embarrass the king in front of all Israel. Remember that Ahithophel was Bathsheba's grandfather and presumably felt like he had an ax to grind with David because he had defiled his granddaughter. Sins have a way of catching up with us! Obviously Go in to indicates that Absalom is to have sexual relations with them. This was sinful, but secularly wise counsel for in the ancient world, the appropriation of the royal harem demonstrated possession of the throne. Thus Absalom's monarchy would be solidified by this move.