16 44. David’s return. Episodes on the journey<\/p>\n
16 23. Shimei sues for pardon<\/p>\n
16<\/strong>. Shimei<\/em> ] See ch. 2Sa 16:5<\/span> ff. Shimei and Ziba came with guilty consciences to curry favour by seeming to shew special zeal in bringing back the king.<\/p>\n Shimei being aware that Judah was unanimous in recalling the king, lost no time in trying to make his peace with David, by bringing a large Benjamite force with him.<\/P><\/p>\n Verse 16<\/span>. Shimei the son of Gera<\/B><\/I>] It appears that Shimei was a powerful chieftain in the land; for he had here, in his retinue, no less than a thousand men.<\/P> <\/p>\n 16-23. Shemei . . . a thousand menof Benjamin with him<\/B>This display of [Shemei’s] followers wasto show what force he could raise against or in support of the king.Expressing the deepest regret for his former outrageous conduct, hewas pardoned on the spot; and although the son of Zeruiah urged theexpediency of making this chief a public example, his officiousnesswas repulsed by David with magnanimity, and with the greaterconfidence that he felt himself now re-established in the kingdom(see on 1Ki 2:8<\/span>).<\/P><\/p>\n And Shimei the son of Gera, a Benjamite, which [was] of Bahurim<\/strong>,…. Of whom see 2Sa 16:5<\/span>;<\/p>\n hasted and came down with the men of Judah to meet King David<\/strong>: he took the first opportunity to meet the king, and ask his pardon for his ill treatment of him when he fled from Jerusalem; for, hearing: that Absalom was slain, and the victory was on the side of David, who was returning in triumph, he thought it advisable as soon as possible to make his submission, and entreat forgiveness, lest he should fall a just sacrifice to his vengeance; and a better opportunity he could not well have than to go along with the men of Judah, who met the king first of all.<\/p>\n David Pardons Shimei.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1023.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 16 And Shimei the son of Gera, a Benjamite, which was<\/I> of Bahurim, hasted and came down with the men of Judah to meet king David. 17 And there were<\/I> a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. 18 And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. 21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD<\/B>‘s anointed? 22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am<\/I> this day king over Israel? 23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.<\/P> Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered God particularly from the land of Jordan<\/I> (Ps. xlii. 6<\/span>), and now that land, more than any other, was graced with the glories of his return. David’s soldiers furnished themselves with accommodations for their passage over this river, but, for his own family, a ferry-boat<\/I> was sent on purpose, v.<\/I><\/span> 18<\/span>. A fleet of boats,<\/I> say some; a bridge of boats was made,<\/I> say others; the best convenience they had to serve him with. Two remarkable persons met him on the banks of Jordan, both of whom had abused him wretchedly when he was in his flight.<\/P> I. Ziba, who had abused him with his fair tongue, and by accusing his master, had obtained from the king a grant of his estate, ch.<\/I><\/span> xvi. 4<\/span>. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king (v.<\/I><\/span> 17<\/span>), that he may obtain the king’s favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, v.<\/I><\/span> 26<\/span>.<\/P> II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, ch.<\/I><\/span> xvi. 5<\/span>. If David had been defeated, no doubt he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David would be glad to make their peace too when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men of Judah, as one in their interest. 2. He brought a regiment of the men of Benjamin with him, 1000, of which perhaps he was chiliarch, or commander-in-chief, offering his own and their service to the king; or perhaps they were volunteers, whom by his interest he had got together to meet the king, which was the more obliging because of all the tribes of Israel there were none, except these and Judah, that appeared to pay him this respect. 3. What he did he hastened to do; he lost no time. Agree with thy adversary quickly, while thou art in the way.<\/I> Here is, (1.) The criminal’s submission (v.<\/I><\/span> 18-20<\/span>): He fell down before the king,<\/I> as a penitent, as a supplicant; and, that he might be thought sincere, he did it publicly before all David’s servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime: Thy servant doth know that I have sinned.<\/I> He aggravates it: I did perversely.<\/I> He begs the king’s pardon: Let not the king impute iniquity to thy servant,<\/I> that is, deal with me as I deserve. He intimates that it was below the king’s great and generous mind to take it to his heart;<\/I> and pleads his early return to his allegiance, that he was the first of all the house of Joseph<\/I> (that is, of Israel, who in the beginning of David’s reign had distinguished themselves from Judah by their adherence to Ishbosheth, ch.<\/I><\/span> ii. 10<\/span>) that came to meet the king.<\/I> He came first, that by his example of duty the rest might be induced, and by his experience of the king’s clemency the rest might be encouraged to follow. (2.) A motion made for judgment against him (v.<\/I><\/span> 21<\/span>): “Shall not Shimei be put to death<\/I> as a traitor? Let him, of all men, be made an example.” This motion was made by Abishai, who would have ventured his life to have been the death of Shimei when he was cursing, ch.<\/I><\/span> xvi. 9<\/span>. David did not think fit to have it done then, because his judicial power was cut short; but, now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David’s feelings more than his true interest. Princes have need to arm themselves against temptations to severity. (3.) His discharge by the king’s order, 2Sa 19:22<\/span>; 2Sa 19:23<\/span>. He rejected Abishai’s motion with displeasure: What have I to do with you, you sons of Zeruiah?<\/I> The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honour. Those who advise us to what is wrong are really Satans,<\/I> adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel,<\/I> restored to, and re-established in, his kingdom, and therefore his honour inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni–it suffices the lion that he has laid his victim prostrate.<\/I> His joy inclined him to forgive. The pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God’s mercy in restoring him to his kingdom, his exclusion from which he attributed to his sin, inclined him to show mercy to Shimei. Those that are forgiven must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites (ch.<\/I><\/span> xii. 31<\/span>), but easily passes by the abuse done to himself by an Israelite. That was an affront to Israel in general, and touched the honour of his crown and kingdom; this was purely personal, and therefore (according to the usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest. If he should put to death Shimei, who cursed him, those would expect the same fate who had taken up arms and actually levied war against him, which would drive them from him, while he was endeavouring to draw them to him. Acts of severity are seldom acts of policy. The throne is established by mercy.<\/I> Shimei, hereupon, had his pardon signed and sealed with an oath, yet being bound, no doubt, to his good behaviour, and liable to be prosecuted if he afterwards misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government as he was now of its clemency, and in both of its prudence.<\/P><\/p>\n Shimei Seeks Forgiveness, vs. 16-23<\/strong><\/p>\n There must have been many in Israel who feared that David might take vengeance upon them for their allegiance to Absalom. Perhaps none had more reason to fear than did the Benjamite, Shimei, who had followed David as he fled abusing him with curses and casting rocks and dirt upon him. David would not, at that time, allow Abishai to cut off his head, because he felt the Lord was allowing it and that vengeance should be left in His hand (2Sa 16:5-13<\/span>). In fear Shimei came to meet David to beg his mercy. That Shimei was not alone in Benjamin among those who opposed David is indicated in that he was accompanied by a thousand men of that tribe. It is interesting that Ziba and his fifteen sons and twenty servants were among the thousand Benjamites. This certainly be-clouds the pretensions of Ziba when he came to the fleeing David with presents and vilifying his crippled master, Mephibosheth. One wonders whether Ziba was more implicated in Absalom’s rebellion than is revealed. So anxious were these to supplicate with David they did not wait for him to cross Jordan, but went over the river to meet him.<\/p>\n The leaders among the men of Judah who had come for the king sent a ferry boat across the river to bring the people and all their goods. How much different this crossing of Jordan by David on his return must have been from that hurried retreat when he was fleeing. Shimei fell down very humbly before the king, while Ziba evidently lurked in the background delusively pretending friendship.<\/p>\n Shimei begged David not to impute, or charge, him with iniquity for his perverse behavior when he was fleeing from Jerusalem. He confessed that he had sinned, just like most criminals will do when they are caught. Shimei fully verified the words of Moses (Num 32:23<\/span>), for his sin had found him out. David was asked not to take Shimei’s words to heart, or to think that he still felt the way he had spoken. To show his sincerity he pleaded for David to note that he was first of all the house of Joseph (Ephraim, Manasseh, and Benjamin) to come to meet him.<\/p>\n Abishai objected at once to Shimei’s plea. It was his opinion that Shimei should be put to death. He even used the same reasoning that David had’ used in punishing those who rose up against Saul, he had cursed the Lord’s anointed. It is probable that Abishai had legality on his side, and it may be David would have executed Shimei had it not been proposed by the despised son of Zeruiah, who with Joab his brother, had dealt David so many problems by his high handedness. David spoke of the brothers as his adversaries, and he wanted nothing more to do with them. Before he died David instructed Solomon to have Shimei executed for this deed (1Ki 2:8<\/span>). On the spur of the moment David promised amnesty to all those who had opposed him and backed Absalom. David said he was aware that his position as king, re-instated, was assured and there was no reason to take the life of any in Israel. Turning to Shimei he swore to preserve his life. This deed of David is like the Lord’s longsuffering to the lost today (2Pe 3:9<\/span>).<\/p>\n CRITICAL AND EXPOSITORY NOTES.<\/strong><\/p>\n 2Sa. 19:16<\/span>. Came down.<\/strong> From the mountainous table-land into the Jordan valley. (Erdmann<\/em>.)<\/p>\n 2Sa. 19:17<\/span>. A thousand men.<\/strong> To show what force he could raise for or against the king. (Jamieson.)<\/em> They show the consideration which Shimei enjoyed in the tribe of Benjamin. and testify that a change had taken place in the former hostile feeling of this tribe towards David, comp. 2Sa. 19:31<\/span>. (Erdmann.)<\/em><\/p>\n 2Sa. 19:17<\/span>. Went over.<\/strong> Rather, they hasted or pressed over<\/em>. Before the king,<\/strong> rather, in the presence<\/em>, etc. They passed over to the eastern bank, probably through a ford.<\/p>\n 2Sa. 19:18<\/span>. A ferry-boat.<\/strong> Probably rafts, which are still used on that part of the river. Josephus calls it a bridge of boats. (Jamieson.)<\/em> As he was come over<\/strong>. Keil, Bunsen and others refer this pronoun to David and read as he (the king) was about, etc. Erdmann understands it to refer to Shimei. Both place the transaction on the eastern bank of the river.<\/p>\n 2Sa. 19:29<\/span>. The house of Joseph.<\/strong> The rest of the tribes with the exception of Judah. This designation of the tribes that opposed Judah by the name of the leading tribe (Joseph<\/em>. Jos. 16:1<\/span>) was as old as the jealousy between these tribes and Judah, which did not commence with the division of the kingdom but was simply confirmed thereby into a permanent distinction. (Keil.)<\/em> He might have employed this phrase in order to exculpate his own tribe, by insinuating that it was drawn away by the preponderating influence of the great house of Joseph. (Biblical Commentary.)<\/em><\/p>\n 2Sa. 19:22<\/span>. Ye sons,<\/strong> etc. This expression shows that it was Joabs proposal also. Adversaries.<\/strong> Lit.<\/em>, a satan<\/em> (See Num. 22:22<\/span>; comp. Mat. 16:23<\/span>). (Erdmann.)<\/em> To-day.<\/strong> David appears to lay stress upon this wordto-day<\/em>, the day of restoration when he himself was receiving tokens of Divine forgiveness. I am this day king.<\/strong> David will show mercy, not because he has now become king and has the right<\/em> to pardon, but because he sees in his restoration to his kingdom a proof of restoration to the Divine favour<\/em>, and by showing favour to Shemei as his right will fulfil the obligation<\/em> of gratitude to the Lord. (Erdmann.)<\/em><\/p>\n 2Sa. 19:24<\/span>. Dressed his feet,<\/strong> etc. Lit.<\/em>, had not made his feet and his beard,<\/em> i.e<\/em>., not washed his feet or arranged his beard. (See Eze. 24:17<\/span>). The Hebrews cut off the hair on the upper lip and cheeks, but in mourning let it grow carelessly, as on the chin. There are various modes of trimming the beard, but whatever the mode it is always done with the greatest care, and a small comb is usually carried for the purpose. (Jamieson<\/em>).<\/p>\n 2Sa. 19:25<\/span>. He was come to Jerusalem.<\/strong> Most modern expositors read here When Jerusalem<\/em> (i.e<\/em>., the inhabitants of the city) came to meet<\/em>, etc. So Kiel and Erdmann. A few change the propositionwhen he was come<\/em> from<\/strong>, etc.<\/p>\n 2Sa. 19:26<\/span>. I will saddle,<\/strong> etc. This is the literal rendering, but as Erdmann remarks the lame<\/em> prince could not have thought of going himself to saddle the ass, and in all languages the expression to do a thing is equivalent to have it done. It is therefore better to translate I will cause to be saddled<\/em>.<\/p>\n 2Sa. 19:27<\/span>. He slandered.<\/strong> Mephibosheth had not merely inferred this from Davids words, and the tone in which they were spoken, but had certainly found it out long ago, since Ziba would not delay very long to put Davids assurance, that all the possessions of Mephibosheth should belong to him, in force against his master. (Keil)<\/em>. An angel,<\/strong> etc., i.e.<\/em>, he sees all just as it really is (Keil)<\/em> or, he knows what is truth and right. (Erdmann)<\/em>.<\/p>\n 2Sa. 19:29<\/span>. Why speakest thou,<\/strong> etc. Some see in these words of David a disbelief in the explanation of Mephibosheth, and others an expression of displeasure against Ziba. But they seem rather to express Davids vexation at his former hasty decision, and, at the same time, his lack of courage to confess himself wholly in the wrong on that occasion.<\/p>\n 2Sa. 19:29<\/span>. I have said,<\/strong> etc. Some expositors think that David here goes back to the first arrangement mentioned in 2Sa. 9:7-10<\/span>., whereby Ziba, as the tiller, would of course have an interest in the produce. But Keil remarks that the words here are directly at variance with the first promise: I will restore thee all the land of Saul<\/em>, etc. The half-measure here adopted was, says Erdmann, only a half<\/em>-exculpation of an innocent man, and David was herein probably controlled by political considerations, being unwilling to make the respectable and influential Ziba his enemy. Jerome says, that the later Jews believed the division of Davids kingdom was an act of retributive justice for the unequal measure awarded to Mephibosheth. (Jamieson.)<\/em><\/p>\n 2Sa. 19:35<\/span>. Can I discern.<\/strong> Perhaps intellectually<\/em> too dull to be useful as a counsellor. (Erdmann)<\/em> or simply too weak in body to enjoy the luxuries of a court.<\/p>\n 2Sa. 19:37<\/span>. Chimham.<\/strong> According to Josephus, his son. This is confirmed by 1Ki. 2:7<\/span>.<\/p>\n 2Sa. 19:40<\/span>. Half Israel.<\/strong> The thousand Benjamites who came with Shimei, and other Israelites who dwelt near. (Keil and others)<\/em>.<\/p>\n 2Sa. 19:41<\/span>. All the men,<\/strong> etc. The representatives of the other tribes. This is generally understood to have taken place at Gilgal.<\/p>\n 2Sa. 19:42<\/span>. Have we eaten,<\/strong> etc. i.e.<\/em>, Have you reason to be envious of us because we have enjoyed advantages that yon were deprived of? (Erdmann)<\/em>.<\/p>\n 2Sa. 19:43<\/span>. That our advice,<\/strong> Both Keil and Erdmann read here And was not my word first to bring back the king<\/em>. From 2Sa. 19:10-11<\/span>, it appears that they were the first to propose Davids recall.<\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>2Sa. 19:16-40<\/span><\/em><\/p>\n SHIMEI, MEPHIBOSHETH, AND BARZILLAI<\/p>\n David on his way back to his capital exhibits in his conduct and experience some of the penalties, the dangers, and the blessings of prosperity.<\/p>\n I. One of its penalties<\/strong>. The man who had most bitterly insulted David in his day of adversity was the first to render him homage on his restoration to power. Taking into account the change in Davids circumstances, we can scarcely be doing Shimei an injustice if we assume that he was much more real when he was cursing and stoning the fugitive king than when he was asking pardon at the feet of the victorious monarch. It is one of the blessings of adversity that men then reveal their real feelings towards us; we are not sought by the hypocrite, or the self-seeker, when there is nothing to be gained by serving us or professing to esteem us. And on the other hand, all who are prosperous to any great extent, must pay the penalty of sometimes being in doubt about the sincerity of some of those who court their favour and sound their praises. The more exalted the position, the more likelihood there is of attracting false friends and of finding it difficult to discern between the real and the seeming in those who surround us, and it is one of the trials which those in high places must always have to bear. It meets David on the very threshold of his return to prosperity.<\/p>\n II. One of its dangers<\/strong>. The treatment which David gives to Mephibosheth exhibits an indifference to the feelings of the son of Jonathan, and an amount of injustice which are very unworthy of him. Almost all students of the Bible agree in accepting Mephibosheths explanation as the truth of the matterthe meekness with which he submits to Davids decision reminds us of the unselfish spirit of his father, and makes us feel sure that he had been the victim of a false and designing man. How painful, then, must have been the reception which David gave him, granting him no opportunity of proving his innocence and fidelity, but dismissing him with the implication at least that he and his traitorous servant stood on a level in Davids estimation. Various motives have been assigned to account for Davids unworthy conduct in this matter. Some think he acted from motives of policy (see critical notes), and others that he was irritated by the consciousness that he had been deceived by Ziba, yet was unwilling to confess himself wrong. But in whatever light we regard his action we must find David guilty of an arbitrary exercise of rights which might belong to him legally, but which were no more morally his than if he had been in a private station. If Mephibosheth had had only the ordinary claim of a subject, David could have had no moral right to dispose of his case in this summary manner, and deprive him of half his estate without good reason. But it would have been difficult for David to find any man in the land to whom he owed so much as to the son of Jonathan, and his obligation was not lessened but increased by the error of judgment into which he had lately fallen. The fact that he had passed so unjust a sentence upon him on the former occasion made it his duty now to make every reparation in his power, instead of which he treats him with a haughty indifference, if not with disdain. This indifference to the feelings and claims of those whose destinies are in their hands is a sin to which men in power are especially prone; when their deeds are not liable to be called in question by their fellow men they are apt to act as though their will was the rule of the universe, and to forget that the higher the position the greater the responsibility. David at this time seems to have thus fallen into this common temptation.<\/p>\n III. One of its greatest blessings<\/strong>. There can be no more blessed gift of wealth or power than the ability which it affords a man to show gratitude to those who have befriended him in his time of need. It is always more blessed to give than to receive, but it is a special joy to a grateful heart to repay those whose kindness has cheered it in the dark days of sorrow, and to show them that we know how to value the most precious gift which one human creature can bestow upon another. David experienced this joy when he found himself in a position to say to Barzillai, Whatsoever thou shalt require of me, that will I do unto thee, and we may be sure that he did not fail to fulfil his promise to the son, although unable to do so to the father. We can but desire that he who rewarded Barzillais fidelity in the person of Chinham, had remembered to repay Jonathans love by being generous to Mephibosheth. In this inconsistency of Davidin this mingling of dutiful remembrance and ungrateful forgetfulness, we see how far removed are the best men from that symmetry of character which marked the Perfect Man, Christ Jesus.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n 2Sa. 19:30<\/span>. It is just a soul capable of such noble self-denial that feels most keenly the sting of any suspicion of its love or fidelity, and as no further reference is made to Mephibosheth in the sacred narrative, especially as David gives no charge concerning him to Solomon at his death eight years later, it is not unlikely that he did not long survive the grief and pain that Zibas treachery caused him.Taylor<\/em>.<\/p>\n Mephibosheth thought, perhaps, of the word of the law, that God visits sins on children unto the third and fourth generation.Peter Martyr<\/em>.<\/p>\n 2Sa. 19:31-40<\/span>. The picture and example of a venerable and pious old age<\/em>. <\/p>\n 1. Blessed of God<\/em>, it devotes the temporal goods it has received to the service of compassionate brotherly love, far from all avarice<\/em>; <\/p>\n 2. Honoured by men<\/em>, it desires not the vain honour of this world far from all ambition<\/em>; <\/p>\n 3. Near the grave<\/em>, it longs only for home, far from all disposition to find blessedness in this life;<\/em> <\/p>\n 4. But as long as God grants life<\/em>, even with failing powers it still serves the Lord and His kingdom, and in this service honours him by the devotion even of its dearestfar from ail self-seeking.Langes Commentary<\/em><\/p>\n Barzillais words remind us of the influence that age produces upon men. I. A mellowness of heart<\/em>. There is a feeling soft and subdued running through the words of this patriarchal Gideonite. Old Time has, I think, generally this effect on the hearts of men. Men, like peaches and pears, says Holmes, grow sweet a little while before they begin to decay. I dont know what it iswhether a spontaneous change, mental or bodily, or whether it is through the experience of the thanklessness of critical honesty, but it is a fact that most writers, except sour and unsuccessful ones, get tired of finding fault at about the time they are beginning to grow old. At thirty we are all trying to cut our names in big letters upon the wall of this tenement of life; twenty years later we have carved them or shut up our jack-knives. Then we are ready to help others and care less to hinder any, because nobodys elbows are in our way. Do you know that in the gradual passage from maturity to helplessness the harshest characters have sometimes a period in which they are gentle and placid as young children? I have heard it said, but I cannot be sponsor for its truth, that the famous chieftain, Lochiel, was rocked in a cradle like a baby in his old age. Time produces upon men.II. An indisposition for exertion<\/em>. It seems benevolently arranged that, as the limbs get feeble and incapable of action, the inclination to exertion decreases too. The patriarch, therefore, gets reconciled to his position. The mind ceases to will what the body is incapable of performing. A craving for rest creeps over the frame as years advance. It is well that it should be so, in order that the soul may calmly ponder upon questions of its imperishable interests and that death may come with no sudden shock. If age brings on this indisposition to effort, let us work while we canwork while the mind is active and the limbs are blithe. Time produces upon menIII. A lack of interest in the world<\/em>. At one time an invitation to attend in state a king to his capital would have been a very strong temptation to this very great man, but now such an invitation has no attraction; he declines the kings pressing offer. To an old man the world is a plum that has lost its blooman orange that has been sucked till the peel is dry. Time produces upon menIV. An incapacity for earthly enjoyments<\/em>. Years not only steal away our strength, but our relish for earthly pleasures. In this I see divine benevolence, for it means a loosening of the bonds that link us to this mortal state. Time produces upon menV. An interest in the dead<\/em>. Let thy servant, I pray thee, turn back again that I may die in my own city and be buried in the grave with my father and my mother. Here is the filial instinct glowing in the breast of an old man. After the romantic wanderings of a long life, time brings the spirit back to the home of the childhood, and makes it yearn to sleep the long sleep of death by the side of father and mother. Here is a rebuke to worldliness. What if you amass a princely fortune? Whilst it will not make you happy, either in the morning of your youth or the zenith of your noon, it will be utterly worthless to you if you live to old age.<\/p>\n Here is too, an argument for religion. Form an alliance with those eternal principles that will make your spirits young and strong amidst the infirmities of age.Dr. David Thomas<\/em>.<\/p>\n The subject of 2Sa. 19:41-43<\/span> belongs to the next chapter.<\/p>\n The People Greet the King. 2Sa. 19:16-43<\/span><\/p>\n 16 And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.<\/p>\n 17 And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.<\/p>\n 18 And there went over a ferry boat to carry over the kings household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him. 25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.<\/p>\n 28 For all of my fathers house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?<\/p>\n 29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem. 36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward? 38 And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee.<\/p>\n 39 And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place. 43 And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.<\/p>\n 10.<\/p>\n Why did Shimei do obeisance? 2Sa. 19:16<\/span><\/p>\n Shimei had cursed David as the king fled from Jerusalem (2Sa. 16:5<\/span>). When David returned, the Jordan river was in a flood-swollen condition. A ferry was sent to carry the kings household over the water, Shimei showed his hypocritical zeal and humility in the presence of the king by swimming across the river. He was a coward and wished to escape the punishment that he rightly should have suffered. David forgave him and let him live.<\/p>\n 11.<\/p>\n Why were men of Benjamin with Shimei? 2Sa. 19:17<\/span><\/p>\n Shimei himself was a man of Benjamin. He had cursed David because he felt that David was on Sauls throne without any right to it (2Sa. 16:8<\/span>). After David had been victorious over Absalom, Shimei might well expect to be the brunt of Davids retaliation. In some manner he had influenced a thousand other men of the tribe of Benjamin to stand with him, and they came out to welcome David back to Jerusalem. Ziba was among them, and he also was connected with the tribe of Benjamin. He was the servant of the house of Saul and especially accountable to Mephibosheth, Sauls grandson. All these men must have come to the conclusion that it was useless for them to oppose Davids claim to the throne. They should have known that it was Gods will and that David had been anointed by Samuel to replace Saul, but their extreme sense of family loyalty and devotion had led them to foolish actions, epitomized in Shimeis cursing David when the king was driven out of Jerusalem. They were anxious to make restitution and to be included among the people welcoming David back to his throne.<\/p>\n 12.<\/p>\n How could Shimei be of the house of Joseph? 2Sa. 19:20<\/span><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.
20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.
21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the Lords anointed?
22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?<\/p>\n
24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.<\/p>\n
26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.<\/p>\n
30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.
31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.
32 Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.<\/p>\n
34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?
35 I am this day fourscore years old: and 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? wherefore then should thy servant be yet a burden unto my lord the king?<\/p>\n
37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.<\/p>\n
40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel.
41 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all Davids men with him, over Jordan?
42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the kings cost? or hath he given us any gift?<\/p>\n