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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 17:22–29. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.
II.The death of Ahithophel, Sa2 17:23.
He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby,
1.He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep.
2.He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see,
(1.)Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies.
(2.)Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16.
(3.)Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.
III.Absalom's pursuit of his father.
He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.
IV.The friends David met with in this distant country.
Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.
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Summary
Second Samuel 17:28 provides a meticulous inventory of the essential provisions brought to King David and his weary entourage by three loyal men—Shobi, Machir, and Barzillai—as they sought refuge in Mahanaim during Absalom's rebellion. This detailed list, encompassing everything from beds and basins to a variety of grains and legumes, vividly illustrates the comprehensive and compassionate care extended to David's exhausted followers, underscoring the critical interplay of human kindness and divine providence in sustaining God's anointed during a period of profound crisis and vulnerability.
Context
Literary Context
This verse is strategically placed at a pivotal moment in the unfolding drama of Absalom's rebellion against his father, King David. Having been forced to flee Jerusalem to avoid bloodshed and a direct confrontation within the city, David and his loyalists have crossed the Jordan River and found temporary refuge in Mahanaim. The immediate preceding verses (2 Samuel 17:24-27) set the scene, describing David's arrival and introducing the three compassionate individuals—Shobi, Machir, and Barzillai—who are about to demonstrate extraordinary loyalty. This act of generous provision stands in stark contrast to the betrayal and political machinations that characterized Absalom's coup in Jerusalem, particularly the treacherous counsel of Ahithophel earlier in the chapter (2 Samuel 17:1-4). The exhaustive enumeration of supplies in verse 28 powerfully emphasizes the dire need of David's company and the profound commitment of his supporters, laying the groundwork for the climactic battle that will soon ensue in the plains of Ephraim (2 Samuel 18).
Historical & Cultural Context
David's flight to Mahanaim was not an act of surrender but a strategic move to regroup and avoid a civil war within Jerusalem. Mahanaim, located east of the Jordan River in Gilead, held historical significance, having served as Ish-Bosheth's capital during the initial civil war against David (2 Samuel 2:8-9). For David, it offered a secure, albeit temporary, haven. In the ancient Near East, hospitality was a deeply ingrained cultural and moral obligation, especially towards travelers, refugees, and those in distress. Providing for a large, displaced group, particularly a king and his retinue, would have been an immense undertaking, demanding substantial resources, logistical planning, and unwavering commitment. The items listed—beds, basins, earthen vessels, and various food staples—reflect the basic necessities for a large encampment, indicating that David's followers were not merely hungry but also exhausted, lacking fundamental comforts and domestic provisions. This act of provision highlights the cultural expectation of care for the vulnerable, even for a king in exile, demonstrating a profound sense of duty and compassion.
Key Themes
The detailed enumeration of provisions in 2 Samuel 17:28 powerfully illustrates several interconnected themes. First, it underscores Loyalty and Compassion as exemplified by David's supporters. Shobi, Machir, and Barzillai embody unwavering faithfulness to their king, risking their own safety and resources to meet his immediate and comprehensive needs during a time of national upheaval and personal vulnerability. Second, it highlights Divine Providence through Human Hands. While God's direct intervention is not explicitly stated, the timely and comprehensive provision of supplies can be understood as God's providential care for His anointed king and His people, often working through the generosity and kindness of faithful individuals. This echoes the broader biblical theme of God's faithfulness to His promises, even when circumstances seem dire, as seen in passages like Philippians 4:19. Third, the list emphasizes the Meeting of Basic Needs for survival and comfort. The practical items—from sleeping arrangements to various food types—reveal a comprehensive understanding of what a large, displaced group would require, demonstrating a profound empathy and practical response to their immediate physical necessities. This theme resonates with the broader biblical call to care for the vulnerable and the stranger, as seen in Deuteronomy 10:18-19 and the teachings of Jesus in Matthew 25:35-40.
Exposition and Analysis
Key Word Analysis
This verb signifies "to approach," "to draw near," or "to bring." In this context, it highlights the active and intentional effort of Shobi, Machir, and Barzillai to come close to David and his company, not merely sending supplies but personally delivering them. This implies a direct, personal engagement in meeting the needs of the king and his weary followers, emphasizing their commitment and proximity in a time of crisis.
This term refers to a bed, couch, or sleeping place. Its inclusion signifies that the provisions went beyond mere sustenance, addressing the fundamental need for rest and comfort for David's exhausted company. These were likely simple sleeping mats or bedding, essential for providing some measure of relief and recovery after a arduous flight and encampment.
Derived from a root meaning "to mould into a form," especially as a potter, this word describes the material of the vessels. "Earthen vessels" (combined with kᵉlîy for vessels) refers to common pottery, highlighting the practical, everyday nature of these containers used for cooking, storing, or carrying water. Their presence underscores the basic domestic and logistical needs of a large, displaced group, providing essential tools for daily living in an encampment.
Verse Breakdown
"Brought beds, and basons, and earthen vessels"
This opening clause immediately establishes the comprehensive nature of the provisions, extending beyond mere sustenance to include items crucial for comfort, hygiene, and practical living. "Beds" (Hebrew, mishkâb) likely refers to sleeping mats or bedding, essential for rest and recovery after a long and arduous flight. "Basons" (Hebrew, çaph) were probably large bowls or containers used for washing, serving food, or perhaps even for ritual purposes, indicating attention to cleanliness and basic domestic needs. "Earthen vessels" (Hebrew, kᵉlîy yāṣar) were common pottery items, versatile for cooking, storing water, or carrying various provisions, highlighting the fundamental household necessities for a large, displaced group.
"and wheat, and barley, and flour"
These items represent the foundational grain staples of the ancient Israelite diet, providing essential carbohydrates and energy. Wheat and barley were primary crops, forming the caloric backbone of meals. The inclusion of "flour" (Hebrew, qemach) indicates that some of the grain was already processed, ready for immediate baking or cooking, suggesting thoughtful preparation for the immediate consumption needs of the weary company. This segment of the list covers the core caloric and energy requirements.
"and parched [corn], and beans, and lentiles, and parched [pulse]"
This final segment details additional, easily consumable food items crucial for a group on the move. "Parched [corn]" (Hebrew, qâlîy, referring to roasted grain, likely wheat or barley) and "parched [pulse]" (also qâlîy, referring to roasted legumes like beans and lentils) were highly practical. Roasting made these items lightweight, durable, and ready-to-eat without extensive cooking, ideal for travelers or those in a temporary camp. Beans (Hebrew, pôwl) and lentils (Hebrew, ʻâdâsh) were rich in protein and fiber, providing sustained energy and vital nutrients. The inclusion of these specific items demonstrates a thorough understanding of the nutritional and logistical requirements for a large group of exhausted people without access to traditional cooking facilities, ensuring a balanced and readily available food supply.
Literary Devices
The most prominent literary device employed in 2 Samuel 17:28 is Catalogue or Enumeration. The verse presents a detailed, almost exhaustive list of provisions, meticulously itemizing each type of supply brought to David. This comprehensive listing is not merely descriptive; it serves to emphasize the sheer volume, variety, and thoughtfulness of the provisions, underscoring the profound need of David's weary company and the extraordinary generosity and foresight of his loyal supporters. The Imagery evoked by this extensive list is one of abundant provision in a time of scarcity and distress, painting a vivid picture of a large, exhausted group being cared for comprehensively. The tangible nature of the items, from sleeping mats to various food types, creates a palpable sense of the practical realities of their situation. Furthermore, the catalogue implicitly conveys Symbolism of loyalty, compassion, and divine care; the human act of providing these necessities becomes a tangible representation of God's providence for His anointed king, even in the midst of rebellion and exile, demonstrating that God often works through the faithful actions of His people.
Theological and Thematic Connections
The profound act of provision described in 2 Samuel 17:28 resonates deeply with the broader biblical narrative of God's faithfulness and the vital importance of practical love within the community of faith. It powerfully illustrates how God often orchestrates His care through the kindness and generosity of His people to meet the tangible needs of others, particularly those in distress and vulnerability. This passage serves as a poignant reminder that true loyalty and compassion are not merely abstract sentiments but are expressed through concrete, tangible acts of service and provision. The detailed list of basic necessities underscores the biblical emphasis on caring for the vulnerable, the displaced, and the needy, ensuring that fundamental physical and emotional needs are met, thereby reflecting God's own character as a benevolent provider.
Reflection and Application
The meticulous account of provisions in 2 Samuel 17:28 offers a powerful and enduring lesson for believers today, transcending its historical context to speak to the timeless principles of Christian living. It highlights the profound impact of practical, compassionate service, especially during times of crisis and vulnerability. In a world often marked by self-interest, indifference, and a focus on grand gestures, the actions of Shobi, Machir, and Barzillai stand as a compelling testament to radical generosity and unwavering loyalty, expressed through the mundane yet vital acts of providing beds, food, and vessels. Their willingness to risk their own resources and safety to meet the physical needs of David and his followers reminds us that faith is often expressed most authentically through tangible acts of love, mirroring the very heart of God. This passage challenges us to look beyond spiritual platitudes and to actively identify and address the practical needs of those around us—whether it be providing a meal, offering shelter, lending a listening ear, or simply sharing our resources. It encourages us to be instruments of God's provision, trusting that He often works through human kindness to sustain, comfort, and restore His people. Furthermore, David's dependence on others, even as king, underscores the humility inherent in leadership and the vital role of community in navigating life's most difficult seasons, reminding us that no one is truly self-sufficient.
Questions for Reflection
FAQ
Why is such a detailed list of provisions included in the Bible?
The detailed list in 2 Samuel 17:28 serves several important narrative and theological purposes. First, it vividly emphasizes the dire circumstances of King David and his followers, highlighting their complete exhaustion, displacement, and lack of basic necessities after their hasty flight from Jerusalem. The specificity underscores their profound vulnerability. Second, it magnifies the immense generosity and comprehensive care provided by Shobi, Machir, and Barzillai, demonstrating their deep loyalty and compassion. The meticulous enumeration shows that their provision was not merely symbolic but practical, thorough, and thoughtfully designed to meet every conceivable need, from rest (beds) to sustenance (various foods). Third, and perhaps most profoundly, it subtly points to divine providence, illustrating how God works through human agents to sustain His anointed king and His people, even in the midst of rebellion, betrayal, and crisis. The detail makes the narrative more vivid, the act of kindness more impactful, and the overarching theme of God's faithfulness more tangible.
Christ-Centered Fulfillment
The provision for King David in 2 Samuel 17:28, while a powerful testament to human loyalty and divine care in the Old Testament, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David, a king in exile, dependent on the kindness of others for basic sustenance and comfort, foreshadows Christ, the true King, who, in His earthly ministry, "had nowhere to lay his head" (Matthew 8:20). Just as David's loyal followers provided for him out of love and devotion, so too does Christ provide for His people, not merely with temporary physical provisions, but with eternal life and spiritual nourishment that satisfies the deepest longings of the soul. He is the ultimate "bread of life" (John 6:35), the one who satisfies every spiritual hunger and thirst. Furthermore, the theme of loyal provision in a time of suffering points to the ultimate sacrifice of Christ, who, though innocent and divine, was abandoned and suffered for humanity's sake, yet was ultimately sustained by the Father's will to accomplish redemption. His journey to the cross, a path of profound vulnerability and suffering, was met with divine strength and purpose, leading to the ultimate provision of salvation for all who believe (Romans 5:8). In Christ, we see not just a king provided for, but a King who selflessly provides for us, offering Himself as the ultimate sustenance, comfort, and living water for our weary souls, fulfilling the deepest needs of humanity that no amount of beds, basins, or earthly food could ever truly satisfy (John 4:14).