2 Samuel 16:3

2Sam 16:23. Verse 1 Two hundred loaves of bread - The word loaf gives us a false idea of the ancient Jewish bread; it was thin cakes, not yeasted and raised like ours. Bunches of raisins - See on 1Sam 25:18 (note). Summer fruits - These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travelers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account. A bottle of wine - A goat's skin full of wine; this I have already shown was the general bottle in the Eastern countries; see on 1Sam 25:18 (note). Verse 2 The asses be for the king's household - This is the Eastern method of speaking when any thing is presented to a great man: "This and this is for the slaves of the servants of your majesty," when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high Eastern compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves. Verse 3 To-day shall the house of Israel - What a base wretch was Ziba! and how unfounded was this accusation against the peaceable, loyal and innocent Mephibosheth! Verse 4 Thine are all - This conduct of David was very rash; he spoiled an honorable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad. Nothing should be done rashly; he who is in the habit of obeying the first impulse of his passions or feelings, will seldom do a right action, and never keep a clear conscience. Verse 5 David came to Bahurim - This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, Jos 21:18; and Alemeth, 1Chr 6:60. Bahurim signifies youths, and Almuth youth; so the names are of the same import. Cursed still as he came - Used imprecations and execrations. Verse 10 Because the Lord hath said - The particle וכי vechi should be translated for if, not because. For If the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so! Verse 11 Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets: - "Pure from the blood of Saul in vain, He dares not to the charge reply: Uriah's doth the charge maintain, Uriah's doth against him cry! Let Shimei curse: the rod he bears For sins which mercy had forgiven: And in the wrongs of man reveres The awful righteousness of heaven. Lord, I adore thy righteous will, Through every instrument of ill My Father's goodness see; Accept the complicated wrong Of Shimei's hand and Shimei's tongue As kind rebukes from Thee. Verse 15 The men of Israel - These words are wanting in the Chaldee, Septuagint, Syriac, Vulgate, and Arabic, and in two of Kennicott's and De Rossi's MSS. Verse 18 Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way. Verse 21 Go in unto thy father's concubines - It may be remembered that David left ten of them behind to take care of the house, see 2Sam 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, 2Sam 12:11. And this was probably transacted in the very same place where David's eye took the adulterous view of Bath-sheba; see 2Sam 11:2. The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the death of Cambyses, espoused all the wives of his predecessor, lib. iii., c. 68. But for a son to take his father's wives was the sum of abomination, and was death by the law of God, Lev 20:11. This was a sin rarely found, even among the Gentiles. Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and, in fine, reprobate to every good word and work. We still however recollect that David had grievously sinned, and we should also recollect that he suffered grievously for it; and that his humiliation, repentance, and amendment, were most decisive and exemplary. Reader, God is as just as he is merciful. Introduction Ahithophel counsels Absalom to pursue his father with twelve thousand men, 2Sam 17:1-4. Hushai gives a different counsel, and is followed, 2Sam 17:5-14. Hushai informs Zadok and Abiathar; and they send word to David, 2Sam 17:15-21. David and his men go beyond Jordan, 2Sam 17:22. Ahithophel, finding his counsel slighted, goes home, sets his house in order, and hangs himself,

Ziba's Calumny. ( b. c. 1023.) 1 And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred bunches of raisins, and a hundred of summer fruits, and a bottle of wine. 2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink. 3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father. 4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king. We read before how kind David was to Mephibosheth the son of Jonathan, how he prudently entrusted his servant Ziba with the management of his estate, while he generously entertained him at his own table, ch. ix. 10 . This matter was well settled; but, it seems, Ziba is not content to be manager, he longs to be master, of Mephibosheth's estate. Now, he thinks, is his time to make himself so; if he can procure a grant of it from the crown, whether David or Absalom get the better it is all one to him, he hopes he shall secure his prey, which he promises himself by fishing in troubled waters. In order hereunto, 1. He made David a handsome present of provisions, which was the more welcome because it came seasonably ( v. 1 ), and with this he designed to incline him to himself; for a man's gift maketh room for him, and bringeth him before great men, Prov. xviii. 16 . Nay, Whithersoever it turneth, it prospereth, Prov. xvii. 8 . David inferred from this that Ziba was a very discreet and generous man, and well affected to him, when, in all, he designed nothing but to make his own market and to get Mephibosheth's estate settled upon himself. Shall the prospect of advantage in this world make men generous to the rich? and shall not the belief of an abundant recompence in the resurrection of the just make us charitable to the poor? Luke xiv. 14 . Ziba was very considerate in the present he brought to David; it was what would do him some good in his present distress, v. 2 . Observe, The wine was intended for those that were faint, not for the king's own drinking, or the courtiers; it seems, they did not commonly use it, but it was for cordials for those that were ready to perish, Prov. xxxi. 6 . Blessed art thou, O land! when thy princes use wine for strength, as David did, and not for drunkenness, as Absalom did, ch. xiii. 28 . See Eccl. x. 17 . Whatever Ziba intended in this present, God's providence sent it to David for his support very graciously. God makes use of bad men for good purposes to his people, and sends them meat by ravens. Having by his present insinuated himself into David's affection, and gained credit with him, the next thing he has to do for the compassing of his end is to incense him against Mephibosheth, which he does by a false accusation, representing him as ungratefully designing to raise himself by the present broils, and to recover the crown to his own head, now that David and his son were contending for it. David enquires for him as one of his family, which gives Ziba occasion to tell this false story of him, v. 3 . What immense damages do masters often sustain by the lying tongues of their servants! David knew Mephibosheth not to be an ambitious man, but easy in his place, and well-affected to him and his government; nor could he be so weak as to expect with his lame legs to climb the ladder of preferment; yet David gives credit to the calumny, and, without further enquiry or consideration, convicts Mephibosheth of treason, seizes his lands as forfeited, and grants them to Ziba: Behold, thine are all that pertained to Mephibosheth ( v. 4 ), a rash judgment, and which afterwards he was ashamed of, when the truth came to light, ch. xix. 29 . Princes cannot help it, but they will be sometimes (as our law speaks) deceived in their grants; but they ought to use all means possible to discover the truth and to guard against malicious designing men, who would impose upon them, as Ziba did upon David. Having by his wiles gained his point, Ziba secretly laughed at the king's credulity, congratulated himself on his success, and departed, with a great compliment upon the king, that he valued his favour more than Mephibosheth's estate: "Let me find grace in thy sight, O king! and I have enough." Great men ought always to be jealous of flatterers, and remember that nature has given them two ears, that they may hear both sides.