Exegetical and Hermeneutical Commentary of 2 Samuel 17:27
And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim,
27 29. Loyal reception of David at Mahanaim
27. when David was come to Mahanaim ] The narrative is continued from 2Sa 17:24. What follows happened immediately on David’s arrival there.
Shobi the son of Nahash of Rabbah ] It is natural to suppose that Shobi was a brother of Hanun (ch. 2Sa 10:1), who had been invested with some kind of dependent chieftainship by David after the conquest of the Ammonites, and now came to testify his gratitude.
Machir ] See note on ch. 2Sa 9:4. He who had entertained Jonathan’s son now shews hospitality to Jonathan’s friend.
Barzillai the Gileadite of Rogelim ] Who came down to escort the king over Jordan on his return, but declined to accompany him to Jerusalem (2Sa 19:31-40). His sons were commended to Solomon’s care (1Ki 2:7) and as late as the Return from the Captivity a family of priests traced their descent from one of his daughters (Ezr 2:61-63; Neh 7:63). The site of Rogelim is unknown.
Fuente: The Cambridge Bible for Schools and Colleges
Shobis father may have been the king of the Ammonites, and Shobi appointed by David as tributary king or governor of Ammon after he took Rabbah 2Sa 12:29. On the other hand, Nahash may have been a common name among the Ammonites, and the Nahash of 2Sa 17:25 may have been of that nation.
On Machir, see the marginal reference.
Barzillai was ancestor, through a daughter, to a family of priests, who were called after him sons of Barzillai, and who returned from captivity with Zerubbabel, but were not allowed to officiate as priests, or eat of the holy things, through defect of a proper register Ezr 2:61-63. It is likely that being wealthy they had neglected their priestly privileges, as a means of maintenance, before the captivity.
Rogelim was situated in the highlands of Gilead, but the exact situation is not known. It means the fullers, being the plural of the word Rogel, in En-Rogel, 2Sa 17:17.
Fuente: Albert Barnes’ Notes on the Bible
2Sa 17:27-29
When David was come to Mahanaim.
Mahanaim, or hosts of angels
(with Gen 32:27; Gen 32:29):–Let us go even unto Mahanaim and see these great sights. First, let us go with Jacob and see the two camps of angels, and then with- David to observe his troops of friends.
I. God has a multitude of servants, and all these are on the side of believers. The great army of the Lord of hosts consists largely of unseen agents, of forces that are not discernible except in vision or by the eye of faith. Jacob saw two squadrons of these invisible forces, which are on the side of righteous men.
1. We know that a guard of angels always surrounds every believer. Ministering spirits are abroad, protecting the princes of the blood royal. They cannot be discerned by any of our senses, but they are perceptible by faith, and they have been made perceptible to holy men of old in vision.
2. All these agents work in order, for it is Gods host, and the host is made up of beings which march or fly, according to the order of command. Neither shall one thrust another; they shall walk every one in his path.
3. All punctual to the Divine command. Jacob went on his way, and the angels of God met him.
4. All engaged personally to attend upon Jacob.
5. Those forces, though in themselves invisible to the natural senses, are manifest to faith at certain times. Our Mahanaims occur at much the same time as that in which Jacob beheld this great sight. Jacob was entering upon a more separated life. He was leaving Laban and the school of all those tricks of bargaining and bartering which belong to the ungodly world.
6. Again, the reason why the angels met Jacob at that time was, doubtless, because he was surrounded with great cares.
7. Again, the Lords host appeared when Jacob felt a great dread. His brother Esau was coming to meet him armed to the teeth, and, as he feared, thirsty for his blood. In times when our danger is greatest, if we are real believers, we shall be specially under the Divine protection, and we shall know that it, is so.
8. And, once again, when you and I, like Jacob, shall be near Jordan, when we shall just be passing into the better land then is the time when we may expect to come to Mahanaim.
9. There is no doubt whatever that they are sent for a purpose.
10. Mahanaim was granted to Jacob, not only to refresh his memory, but to lift him out of the ordinary low level of his life.
II. If such a special vision be granted to us let us keep it in memory. Jacob called the name of that place Mahanaim.
II. This brings me to my second text; for angels did not meet David, but living creatures of another nature met him, who answered the purpose of David quite as well as angels would have done.
1. Who is yonder prominent friend? He speaks like a foreigner. He is an Ammonite. What is his name? Shobi the son of Nahash, of Rabbah, of the children of Ammon. I have heard of those people: they were enemies, were they not–cruel enemies to Israel? That man Nahash, you recollect his name; this is one of his sons. Yes! God can turn enemies into friends when His servants require succour. Those that belong to a race that is opposed to Israel can, if God will it, turn to be their helpers. The Lord found an advocate for his Son Jesus in Pilates house–the governors wife suffered many things in a dream because of him. He can find a friend for his servants in their persecutors own family, even as he raised up Obadiah to hide the prophets and feed them in a cave: the chamberlain to Ahab himself was the protector of the saints, and with meat from Ahabs table were they fed.
2. Here comes another person we have heard of before, Machir of Lodebar. That is the large farmer who took care of Mephibosheth. He seems to have been a truly loyal man, who stuck to royal families, even when their fortunes were adverse. As he had been faithful to the house of Saul so was he to David.
3. Here comes Barzillai, an old man of fourscore, and as the historian tells us, a very great man. His enormous wealth was all at the disposal of David and his followers, and he provided the king of sustenance while he lay at Mahanaim. This old nobleman was certainly as useful to David as the angels were to Jacob, and he and his coadjutors were truly a part of Gods forces. The armies of God are varied: he has not one troop alone, but many. On this occasion Mahanaim well deserved its name, because the help that came to David from these different persons came in a most noble way, as though it came by angels. I infer from this that if at any time a servant of God is marching onward in his Masters work, and he needs assistance of any sort, he need not trouble about it, but rest in the Lord, for succour and help will surely come, if not from the angels above, yet from the church below. Conclusion: While I have shown you Gods invisible agents, and Gods visible agents, I want to call to your mind that in either case, and in both cases, the host is the host of God: that is to say, the true strength and safety of the believer is his God. The presence of God with believers is more certain and constant than the presence of angels or holy men. God hath said it–Certainly I will be with thee. He hath said again, I will not leave thee, nor forsake thee. When you are engaged in Christs service you have a special promise to back you up–Go ye into all the world, and preach the Gospel to every creature; and, lo, I am with you alway, even unto the end of the world. If, then, God is pleased to grant us help by secondary causes, as we know He does–for to many of us He sends many and many a friend to help in his good work–then we must take care to see God in these friends and helpers. When you have no helpers, see all helpers in God: when you have many helpers, then you must see God in all your helpers. Herein is wisdom. (C. H. Spurgeon.)
The service of love
Robert Louis Stevenson had a remarkable power of attaching hearts to himself by the very magnetism of his personality, as well as by the kindliness of his behaviour. A recent book of reminiscences of his life in Samoa tells that one day when the cook was away, Stevenson told another servant, Sosimo, lust to bring him a little bread and cheese for lunch to his writing-room. But to his surprise he was served with an excellent meal–an omelette, a good salad, and perfect coffee. Who cooked this? asked Stevenson, in Samoan. I did, said Sosimo. Well, then, great is your wisdom. Sosimo bowed and humbly corrected him: Great is my love! It was love that gave skill and deftness to his hand, mad added welcome to the repast. So with the provision which Davids timely helpers supply.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Shobi, as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites.
Machir the son of Ammiel of Lodebar. See above, 2Sa 9:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27-29. when David was come toMahanaimThe necessities of the king and his followers werehospitably ministered to by three chiefs, whose generous loyalty isrecorded with honor in the sacred narrative.
Shobimust have been abrother of Hanun. Disapproving, probably, of that young king’soutrage upon the Israelite ambassadors, he had been made governor ofAmmon by David on the conquest of that country.
Machir(See 2Sa9:4). Supposed by some to have been a brother of Bath-sheba, and
Barzillaia wealthy oldgrandee, whose great age and infirmities made his loyal devotion tothe distressed monarch peculiarly affecting. The supplies theybrought, which (besides beds for the weary) consisted of the stapleproduce of their rich lands and pastures, may be classified asfollows: eatableswheat, barley, flour, beans, lentils, sheep, andcheese; drinkables”honey and butter” or cream, which,being mixed together, form a thin, diluted beverage, light, cool, andrefreshing. Being considered a luxurious refreshment (So4:11), the supply of it shows the high respect that was paid toDavid by his loyal and faithful subjects at Mahanaim.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, when David was come to Mahanaim,…. When he first came thither, 2Sa 17:24;
that Shobi the son of Nahash of Rabbah of the children of Ammon: who was either the son, or rather the brother of Hanun king of the Ammonites, that used David’s ambassadors in so shameful a manner, whom David overcame and deposed, and set up this brother in his room; who had showed his dislike of his brother’s conduct, and now makes a grateful return to David for his favours; though some say this was Hanun himself, as Jarchi, now become a proselyte, which is not so likely; others take this man to be an Israelite that continued in Rabbah, the metropolis of the Ammonites, after it was taken by David:
and Machir the son of Ammiel of Lodebar; the same that brought up Mephibosheth, from whom David received him and took him off of his hands, for which now he requited him, see 2Sa 9:5;
and Barzillai the Gileadite of Rogelim; a place that lay under the hills of Gilead y; it had its name from the “fullers” who dwelt here for the convenience of fountains of water to wash their clothes in.
y Fuller’s Pisgah-View, B. 2. c. 3. sect. 10. p. 94.
Fuente: John Gill’s Exposition of the Entire Bible
When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah, the capital of the Ammonites (see 2Sa 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2Sa 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Sa 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Sa 19:32, and of which nothing further is known. They brought “bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched.” The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before , as having fallen out of the text, it would be necessary, since follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with , which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before . There is still less ground for supplying the number 10, as having dropped out before and , as the lxx have done, since none of the translators of the other ancient versions had any such reading. , couch or bed, is used here for bedding. , basins, probably field-kettles. The repetition of is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist’s error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen, i. pp. 255-6), the second may be understood as referring to parched pulse. The . . signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges . Thes. p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,
(Note: According to Burckhardt’s account ( Die Beduinen, p. 48), “after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.”)
and for which the term retained by the lxx was probably the technical name. Theodotus, on the other hand, has , milch-calves; and the Vulgate pingues vitulos , – both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after . , “for they said (or thought) the people have become hungry and faint and thirty in the desert,” i.e., in their flight to Mahanaim.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(27) Shobi the son of Nahash.The narrative pauses in its course a moment to speak of the assistance sent to David during the time he was at Mahanaim and while Absalom had been gathering his forces. Among those whose friendly assistance was conspicuous was Shobi the son of Nahash of Rabbah of the children of Ammon. Hanun, king of the Ammonites, was a son of Nahash, and was conquered by David at Rabbah (2Sa. 10:1; 2Sa. 12:29-31). It is very possible that after dismantling the royal city David had left a brother of the late king as governor over the conquered territory, and that he now came forward to show his gratitude and faithfulness. It is also possible that Shobi was the son of some Israelite named Nahash, who lived in the conquered city of Rabbah.
Machir the son of Ammiel.See note on 2Sa. 9:4. David now reaps a reward for his kindness to the crippled son of Jonathan.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Sa 17:27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
Ver. 27. Shobi, the son of Nahash. ] Second brother, likely, to that unworthy Hanun, 2Sa 10:2 who abused David’s messengers, did him much more mischief, and was therefore worthily deposed, this brother of his being set up king in his stead. We read of Attilus, king of Suecia, that he made a dog king of the Danes, in revenge of a great many injuries he had received from them. Gunno, likewise king of the Danes, made a dog king of Norway, and appointed counsellors to do all things under his title and name. David was not so spiteful: but appointed this thankful man Shobi king of those injurious Ammonites; and married his son Solomon to Naamah, this man’s sister, or daughter, likely, but a convert to the Jewish religion. 1Ki 14:21
And Machir.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Nahash. Compare 2Sa 10:2.
Machir. He had brought up Mephibosheth. Compare 2Sa 9:1
Fuente: Companion Bible Notes, Appendices and Graphics
the son of Nahash: 2Sa 10:1, 2Sa 10:2, 2Sa 12:29, 2Sa 12:30, 1Sa 11:1
Machir: 2Sa 9:4
Barzillai: 2Sa 19:31, 2Sa 19:32, 1Ki 2:7, Ezr 2:61
Reciprocal: Gen 32:2 – the name Jos 13:26 – Mahanaim 2Sa 2:8 – Mahanaim 2Sa 16:1 – with a couple 1Ki 4:14 – Mahanaim 1Ch 6:80 – Mahanaim 1Ch 12:40 – brought 1Ch 20:1 – Rabbah Neh 7:63 – Barzillai Psa 42:6 – from the Pro 18:24 – that hath
Fuente: The Treasury of Scripture Knowledge
A MODEL FOR OLD MEN
Barzillai the Gileadite.
2Sa 17:27 (cf. 2Sa 19:31-40)
See in Barzillai a model for the aged. The whole scene is one of the most touching in sacred writ, and the venerable man stands out before us with vivid lifelike distinctness, as one of the most interesting characters in this thrilling history. We feel as if we knew him thoroughly and loved him dearly. His old age was beautiful exceedingly. As the basis of a discourse specially addressed to those advanced in life, Barzillais case may be profitably made use of. The following points could be pressed:
I. His sense of the nearness of death.How long have I to live? I am this day fourscore years old. To him the thought of death seemed to be neither unfamiliar nor unpleasant. Remembering his fourscore years he knew it could not be far distant, and he seems quite reconciled to the fact of its approach. His calmness in the prospect does not appear to have arisen from apathy or distaste for life. His sensibilities, even at his advanced age, were keen and tender. The whole tenor of the narrative goes to show that his composure in the thought and near prospect of death was the fruit of piety. This superiority to the terrors of death was quite possible even in Old Testament times, and was enjoyed by many during that period.
Christian men and women who are advanced in years should seek to copy Barzillais example, accustoming themselves to the thought and approach of death. How many aged ones, alas! dread to think of their end; delight to be told how hale and fresh-looking they are, how likely they are to be long-lived, as if these things could prolong their days or postpone the appointed hour! Better far, when whitening hair, dimming sight, faltering step, and trembling hand, remind such of Barzillais apostrophe, How long have I to live? and turn their thoughts towards the other world.
II. His contentment under the infirmities of age.Can I discern between good and evil? can thy servant taste what I eat or what I drink? Can I hear any more the voice of singing men and singing women? He had no wish for court life, for he was no longer fit to enjoy it. His powers were waning; he was no longer able to find enjoyment in that which ministered pleasure to others. There is no discontent in his admissions of infirmity. He cheerfully acquiesces in the common lot of the outward man perishing. Resignation marks his words. Some aged people are fretful over their infirmities. Peevishness is a common characteristic of advanced life. Others endeavour to conceal the ravages of time, and eagerly mingle in the pleasures of youth. With one foot in the grave, they wish to appear and be considered as young as possible. Both courses are alike unbecoming in those who are in the sere and yellow leaf. Better far when old age, with all its drawbacks and infirmities, is meekly accepted and patiently borne.
III. His unworldliness.Why should the king recompense it me with such a reward? Davids proposal would have been greedily grasped at by many. Notwithstanding its attractiveness Barzillai courteously declined it. How beautiful to see at a time of life, when men, as a rule, cling more closely to worldly things, such an unregretful renunciation of worldly honour and prosperity! Avarice, the besetting sin of old age, seems to have had no place in Barzillais heart. His lavish hospitality to the king and his company (2Sa 17:29), and his prompt declinature of all that the kings invitation implied, show how liberal and unselfish was this aged man. He was satisfied with what he already possessed of worldly good. How many are so? Is it not too true that in all this he is a great contrast to many old people, even professed Christians? How distressing to notice the worldliness of many aged men! On the very borders of eternity, eager to lay up treasures on earth; hoarding, pinching, saving, as if a life-time were again before them wherein to spend their gains. It is painful to see the tottering step of the grey-haired competing in the race for riches. Old age is the time for being utterly weaned from all such worldliness.
IV. His unselfishness.Behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good to thee. He manifested a kindly solicitude in the welfare of his son Chimham. The things in which the parent was no longer able to take delight, were not unsuited to a younger man. He had no selfish wish to prevent another from obtaining and finding pleasure in honours, privileges, and pursuits for which he himself was unfitted by reason of his age. How refreshing to see in one so aged this generous, kindly interest in behalf of one so far behind himself in the journey of life! Too often aged people, no longer able to enjoy life, frown upon those younger than themselves who do enjoy it. Forgetful that they themselves were once young, they seek to crush the harmless desires and damp the seasonable enjoyments of youth. How vain and unbecoming! Can those who live mostly in the past, expect those who live the present and the future to feel as they feel, to think as they think, to act as they act? Barzillai had not only no objection that his son should enjoy that in which he himself could take no pleasure, but unselfishly made petition to the king on his behalf. Here we have a looking not only on ones own things, but also on the things of others in a spirit worthy of the New Testament. The most beautiful old age is that which is young-hearted, smiling and not frowning on the innocent pleasures of youth.
Illustrations
(1) The Young Men of the Bible form a considerable and interesting group, and there has been no lack of sermons, preached and printed, concerning them. But the Old Men of the Bible are a no less interesting study; not merely those whose life-history is traced from youth through manhood to old age, but those who come upon the stage of Scripture history for the first time as old men, and of whose earlier life we know little or nothing. To this latter class belong such as Eliezer, Jethro, Eli, the nameless old prophet in Bethel (1 Kings 13), Zacharias, Simeon, Mnason. Not the least remarkable of his class is the very aged man Barzillai, the wealthy sheep-master of Rogelim in Gilead. Scripture notices concerning him take us back to the troublous time in the reign of King David.
(2) Barzillai never dreamed of being paid for what he did to David, The people are hungry, and weary, and thirsty in the wilderness, was the only consideration which prompted the deed. True sympathy needs only the sight of misery and distress, activity instantaneously will follow. Thank Heaven, there is a large and noble army of self-sacrificing men and women battling bravely every day with the enemy in the courts and alleys of our cities and large towns, who have not the remotest idea of having their names trumpeted before men, neither have they ever dreamed of being invited to a kings table! They do it from love to the great King.
Fuente: Church Pulpit Commentary
2Sa 17:27. Shobi the son of Nahash of Rabbah Who, probably, disliked and disowned that barbarous action to Davids ambassadors, recorded 2Sa 10:4, and therefore, when the agents and instruments of Hanuns tyranny were chastised by David, was left by him in the regency of the country, with such marks of kindness and friendship as now engaged him, in his turn, to give the king all possible demonstrations of affection and gratitude in his distress. Machir, of Lo-debar The friend and protector of Mephibosheth, who, as such, must be presumed to have been at first, in some degree, disaffected to David; but was now not only reconciled, but zealously attached to him; and probably, in a great measure, from the kings noble manner of treating Mephibosheth. Barzillai the Gileadite A man of a very uncommon character, very aged, very wealthy, and very generous. A man who, with all the bodily infirmities of old age, was yet clear of all those which dishonour and deform the mind in that season; equally superior to timorous caution, sordid avarice, and unsuited luxury. Delaney.