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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 19:16–23. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Psa 42:6), 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 was sent on purpose, Sa2 19:18. A fleet of boats, say some; a bridge of boats was made, 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.
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, Sa2 16:4.
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 (Sa2 19:17), that he may obtain the king's favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, Sa2 19:26.
II.Shimei, who had abused him with his foul tongue, railed at him, and cursed him, Sa2 16:5.
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. Here is,
(1.)The criminal's submission (Sa2 19:18-20): He fell down before the king, 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. He aggravates it: I did perversely. He begs the king's pardon: Let not the king impute iniquity to thy servant, 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; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David's reign had distinguished themselves from Judah by their adherence to Ishbosheth, Sa2 2:10) that came to meet the king. 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 (Sa2 19:21): "Shall not Shimei be put to death 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, Sa2 16:9. 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, Sa2 19:22, Sa2 19:23. He rejected Abishai's motion with displeasure: What have I to do with you, you sons of Zeruiah? 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, adversaries to us.
[1.]They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, 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. 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 (Sa2 12:31), 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. 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.
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Summary
Second Samuel 19:16 marks a pivotal moment in King David's return to power, introducing Shimei, a Benjamite from Bahurim, who urgently seeks to meet the king. This rapid approach by Shimei, a known antagonist who had previously cursed David during his flight from Absalom's rebellion, signifies a calculated act of political submission and a desperate plea for reconciliation, setting the stage for David's complex exercise of mercy and justice as he reasserts his divinely appointed throne.
Context
Literary Context
This verse is strategically positioned within the broader narrative of King David's restoration after the crushing of Absalom's rebellion. It immediately follows the intense national debate and the initiative taken by the men of Judah to escort David across the Jordan River, signaling his imminent re-entry into Jerusalem and the full re-establishment of his reign (2 Samuel 19:9-15). Shimei's sudden appearance is a direct and highly significant callback to his infamous act of public defiance, where he cursed David and threw stones at him as David fled Jerusalem (2 Samuel 16:5-13). His "haste" to meet David before the king's full re-entry into the capital underscores his recognition of David's restored authority and his urgent need to preempt any punitive action, thereby creating a dramatic tension that will test David's character and his approach to governance in his newly re-secured kingdom.
Historical & Cultural Context
Shimei's identification as a "Benjamite, which was of Bahurim" carries immense historical and cultural weight. The tribe of Benjamin was the ancestral tribe of King Saul, Israel's first monarch, and many within this tribe harbored deep-seated resentment and lingering loyalty to Saul's deposed dynasty, viewing David as a usurper. Bahurim was a specific village, likely situated on the eastern slopes of the Mount of Olives, on the very path David took during his desperate flight from Absalom—and thus, the precise location where Shimei had publicly and vehemently cursed him. In ancient Near Eastern monarchies, such open defiance and cursing of a reigning king constituted an act of treason, punishable by death. With David's authority unequivocally re-established, Shimei's life was forfeit. His desperate rush to meet David, particularly "with the men of Judah," highlights the precarious political climate and the cultural imperative for public displays of submission and loyalty to the reigning monarch, often as a means of self-preservation and a desperate bid for clemency.
Key Themes
Second Samuel 19:16 contributes significantly to several overarching themes within the book. It powerfully illustrates the theme of shifting loyalties and political pragmatism, as individuals like Shimei quickly adapt their allegiance based on who holds power, moving from open defiance to urgent submission. This verse also marks a crucial point in the theme of the king's return and restoration, signifying the definitive end of the rebellion and the re-establishment of David's legitimate rule, a testament to God's faithfulness to His covenant (2 Samuel 7:12-16). Shimei's act, though self-serving, introduces the critical theme of seeking forgiveness and reconciliation, forcing David to confront the profound question of how he will govern—with vengeance or with grace—a question that will resonate throughout the remainder of his reign and even into the reign of his successor, Solomon (1 Kings 2:8-9).
Exposition and Analysis
Key Word Analysis
From the primitive root H4116, meaning "to be liquid or flow easily, i.e. (by implication) to hurry (in a good or a bad sense); often used (with another verb) adverbially, promptly." In Shimei's context, this word conveys a strong sense of urgency, speed, or eagerness, suggesting a desperate, perhaps even frantic, movement. It is not merely a quick walk but a deliberate rush, indicating his recognition of the immediate danger he faced and his desire to be among the first to seek favor or pardon from the returning king. This haste underscores his opportunistic nature and the high stakes involved in his gambit.
From the primitive root H3381, meaning "to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down." While geographically indicating movement from a higher elevation (Bahurim) towards David's path (likely in the Jordan Valley or towards Gilgal), "came down" can also carry a symbolic connotation of humbling oneself or descending from a position of defiance. Shimei, who previously stood above David to curse him, now physically "comes down" to meet him, a posture of submission and vulnerability.
Meaning "a Benjaminite, or descendent of Benjamin." This tribal designation is crucial. Benjamin was the tribe of King Saul, and many within it remained loyal to Saul's house, viewing David as a usurper. Shimei's identity as a Benjamite from Bahurim directly links him to this historical tension and to his prior act of disloyalty, making his sudden appearance with the men of Judah all the more striking and politically charged.
Verse Breakdown
"And Shimei the son of Gera, a Benjamite, which [was] of Bahurim"
This clause provides precise identification of the individual, ensuring the reader immediately recognizes him and recalls his past actions. Shimei is not a random person but a specific figure with a known history of animosity towards David. His lineage ("son of Gera") and residence ("of Bahurim") serve to remind the reader of his previous, deeply offensive acts against David, thereby heightening the tension of this unexpected encounter.
"hasted and came down"
This phrase vividly describes Shimei's immediate and urgent action. The combination of "hasted" (conveying urgency and speed) and "came down" (denoting physical descent and perhaps symbolic humbling) paints a picture of a man driven by a pressing need, abandoning his former defiant posture to approach the king. His swiftness suggests a calculated and desperate move to be among the first to acknowledge David's restored authority.
"with the men of Judah"
This detail is profoundly significant. Shimei, a Benjamite (from Saul's tribe, historically antagonistic to David's house), strategically aligns himself with "the men of Judah," David's own loyal tribe. This alliance is a clear attempt to demonstrate loyalty and perhaps to gain protection or legitimacy by associating himself with the very group now leading David's restoration, highlighting his political astuteness and powerful self-preservation instincts.
"to meet king David"
This final phrase explicitly states the purpose of Shimei's urgent journey. His goal is a direct confrontation or appeal to the newly re-empowered monarch, signifying his recognition of David's undisputed authority and his desperate plea for mercy or reconciliation. This meeting is a critical juncture, forcing David to decide how to deal with a former enemy now seeking clemency.
Literary Devices
The verse effectively employs Irony and Foreshadowing. The profound Irony lies in Shimei's dramatic shift from being David's most vocal and venomous accuser and stone-thrower (as detailed in 2 Samuel 16:5-13) to now being among the very first to "haste" to meet him, ostensibly in submission and repentance. This stark contrast highlights Shimei's opportunistic and self-serving character, revealing the superficiality of his "repentance" which is born more of fear than genuine contrition. Furthermore, this encounter serves as a crucial moment of Foreshadowing. While David initially swears to spare Shimei's life (2 Samuel 19:23), this mercy is later qualified by David's dying charge to Solomon (1 Kings 2:8-9), indicating that Shimei's past actions were not truly forgotten and would eventually lead to his demise. This sets up a long-term narrative arc concerning justice, mercy, the consequences of unaddressed sin, and the complex nature of royal authority. The verse also contributes significantly to the Characterization of both Shimei (as a pragmatic, self-serving survivor) and David (as a king capable of remarkable restraint and strategic thinking, even amidst profound personal affronts).
Theological and Thematic Connections
Shimei's desperate rush to meet David, a man he had previously cursed and reviled, serves as a stark illustration of the human tendency towards self-preservation and political expediency when faced with shifting power dynamics. While his actions appear to be an appeal for forgiveness, the underlying motivation seems rooted in fear of retribution rather than genuine repentance or a change of heart. This narrative provides a profound opportunity to reflect on the nature of true repentance, which involves a fundamental change of mind and heart (metanoia), not merely a change of circumstance or a strategic maneuver to escape consequences. David's initial response of mercy, though complex and ultimately nuanced by later events, foreshadows God's own willingness to extend grace to those who genuinely turn to Him, even when their past actions warrant severe judgment. It underscores the tension between divine justice and divine mercy, a central theme throughout biblical theology, reminding us that while God is just, He is also "slow to anger and abounding in steadfast love" (Psalm 103:8).
Reflection and Application
Shimei's story in 2 Samuel 19:16 invites us to examine the complexities of human nature, particularly our responses to authority, the pursuit of forgiveness, and the consequences of our actions. His "haste" to meet David, born primarily out of self-preservation rather than genuine contrition, challenges us to discern the true motives behind our own "repentance" or attempts at reconciliation. Are we genuinely seeking to make amends for wrongs committed and to restore broken relationships, or are we merely trying to escape negative consequences or gain personal advantage? This narrative also prompts us to consider how we, as followers of Christ, respond when those who have wronged us seek reconciliation or favor, especially when their sincerity might be questionable. David, despite being deeply offended and publicly humiliated, initially chose restraint and mercy, demonstrating a kingly quality that points towards a higher standard of grace. While not all offenses can or should be immediately forgotten or without consequence, the narrative encourages us to cultivate a heart willing to extend grace, even when the sincerity of the other party is uncertain, trusting God with ultimate justice and the transformation of hearts.
Questions for Reflection
FAQ
Why did Shimei "haste" to meet David, and what does this reveal about him?
Shimei "hasted" (Hebrew: mahar') to meet King David primarily out of an urgent desire for self-preservation and political expediency. As a Benjamite from Bahurim, he was a staunch supporter of Saul's house and had publicly cursed King David during his flight from Absalom's rebellion (2 Samuel 16:5-13). With Absalom defeated and David's throne restored, Shimei knew his life was forfeit for his treasonous acts. His haste reveals his opportunistic nature and his recognition that David's authority was now absolute. He sought to be among the first to acknowledge David's return, hoping to preempt any punitive action and secure a pardon.
What is the significance of Shimei being identified as a "Benjamite... of Bahurim"?
This identification is crucial for understanding the historical and political context. Shimei being a "Benjamite" immediately links him to the tribe of King Saul, the previous monarch. Many Benjamites harbored resentment towards David for replacing Saul's dynasty, and Shimei was a prominent example of this lingering loyalty to the former royal house. "Bahurim" was the specific village where Shimei had cursed David and thrown stones at him (2 Samuel 16:5). Therefore, his origin not only identifies his tribal allegiance but also directly connects him to his past act of open defiance against David, making his sudden appearance in submission all the more poignant and ironic.
Why did Shimei come "with the men of Judah"?
Shimei's decision to come "with the men of Judah" was a strategic and politically astute move. As a Benjamite, he belonged to a tribe often at odds with Judah, David's own tribe. By aligning himself with the men of Judah, who were leading the effort to bring David back to Jerusalem (2 Samuel 19:11-15), Shimei was publicly demonstrating his allegiance to the dominant political faction and, by extension, to King David. This was an attempt to show his loyalty and integrate himself with David's supporters, hoping it would improve his chances of receiving mercy and avoiding punishment for his past treason.
Christ-Centered Fulfillment
Shimei's desperate rush to meet David, seeking pardon for his past transgressions, serves as a poignant, albeit imperfect, shadow of humanity's profound need to come to Christ for forgiveness and reconciliation. Just as Shimei's life was forfeit under the law of the land for his treasonous acts, so too are all humanity's lives forfeit under the righteous judgment of God due to sin (Romans 3:23). While Shimei's motive was largely self-preservation and political maneuvering, the ultimate King, Jesus Christ, offers genuine and complete forgiveness, not based on our desperate pleas or strategic positioning, but on His perfect, atoning sacrifice on the cross (Ephesians 2:8-9). David's initial act of mercy towards Shimei, though later complicated by a nuanced understanding of justice, faintly echoes the boundless grace of God, who, while we were still His enemies, demonstrated His own love for us in that Christ died for us (Romans 5:8). Unlike Shimei, whose heart may not have been truly transformed, those who genuinely turn to Christ in repentance experience a new creation, where old things pass away and all things become new (2 Corinthians 5:17). Ultimately, every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:9-11), but only those who come to Him in humble, genuine repentance, not merely out of fear of consequence, will find eternal life and true reconciliation with the King of kings.