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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
In 2 Samuel 19:20, Shimei, a Benjaminite who had previously cursed King David during Absalom's rebellion, approaches the returning monarch with a plea for mercy. He humbly acknowledges his sin and strategically positions himself as the first from the "house of Joseph"—a broad term for the northern tribes—to welcome David back. This calculated act aims to secure his pardon and re-establish his standing in the reunited kingdom, capturing a pivotal moment of political maneuvering and personal supplication in the aftermath of a devastating civil war.
Context
Literary Context
This verse is situated in the immediate aftermath of Absalom's failed rebellion and his subsequent death, as King David makes his triumphant yet somber return to Jerusalem from Mahanaim. The narrative flow of 2 Samuel 19 details David's journey across the Jordan River and the various interactions with individuals who had either opposed him or remained neutral during the revolt, now seeking reconciliation and demonstrating renewed loyalty. Shimei's appearance follows the significant interaction with Barzillai the Gileadite and precedes the contentious dispute between the tribe of Judah and the northern tribes over who has a greater claim to the king. Shimei's specific actions here are a direct and dramatic reversal of his earlier, venomous cursing and stone-throwing at David as the king fled Jerusalem, as recorded in 2 Samuel 16:5-13. This swift change of allegiance highlights the volatile political climate and the desperate measures taken by those who had backed the losing side to secure their future.
Historical & Cultural Context
The period immediately following a civil war in ancient Israel was fraught with tension and required careful navigation by the returning monarch to re-establish unity and legitimacy. David's kingship had been severely challenged, and the kingdom was deeply divided along tribal lines, particularly between his own tribe of Judah and the northern tribes, often represented by Ephraim and Manasseh (the "house of Joseph"). Cursing the king was considered a grave offense, an act of treason that could be punishable by death, as it was seen not only as an affront to royal authority but also to God's anointed. Shimei's act of coming "first" and identifying with the "house of Joseph" was a highly calculated political maneuver. By presenting himself not merely as an individual seeking pardon but as a representative of a larger tribal contingent, he aimed to leverage collective loyalty to secure his personal safety and potentially influence the king's perception of the northern tribes' allegiance. The expectation of royal pardon, often granted upon a public display of submission and confession, was a recognized aspect of ancient Near Eastern kingship, allowing for the reintegration of former opponents into the social and political fabric.
Key Themes
The verse contributes significantly to several major themes within 2 Samuel and the broader biblical narrative. It underscores the theme of reconciliation and restoration in the wake of national division, as David endeavors to unite his fractured kingdom and heal the wounds of civil war. It also deeply explores the theme of repentance and forgiveness, raising critical questions about the sincerity of Shimei's confession versus its political expediency. This tension between genuine remorse and self-preservation is a recurring human dilemma throughout the biblical text. Furthermore, the episode highlights David's character—his capacity for mercy and his desire for unity, even in the face of deep personal offense, though his later instructions regarding Shimei to his son Solomon in 1 Kings 2:8-9 reveal the lingering weight of past treachery and a more nuanced understanding of justice. The complex interplay of tribal loyalties and political maneuvering is also vividly portrayed, illustrating the persistent challenge of maintaining national cohesion in early Israelite history, a theme that continues to unfold as David consolidates his reign and faces further internal strife, such as the later rebellion of Sheba in 2 Samuel 20.
Exposition and Analysis
Key Word Analysis
The Hebrew verb חָטָא (châṭâʼ, H2398) is a primitive root meaning, properly, "to miss." Hence, figuratively and generally, it means "to sin." In a moral and theological context, it signifies a transgression against a divine or human standard, an act of rebellion, disobedience, or a failure to meet an expected mark. Shimei's use of this word is a direct acknowledgment of wrongdoing, specifically his public cursing and assault on King David, which was a clear violation of both royal authority and divine order. While the word itself denotes an objective act of sin, its sincerity in Shimei's mouth is a matter of interpretation, given his past behavior and the immediate circumstances of his confession.
The Hebrew word רִאשׁוֹן (riʼshôwn, H7223) means "first," "foremost," or "chief," whether in place, time, or rank. Shimei's emphasis on being "the first this day" is highly significant. It is a deliberate and performative act designed to demonstrate exceptional eagerness and loyalty. This haste suggests a calculated effort to gain favor and secure an early pardon, aiming to pre-empt any accusations or further retribution. It highlights his political acumen and desperate desire to avoid the severe consequences of his previous actions against the returning king.
The phrase בֵּית יוֹסֵף (bayith Yôwçêph, H1004 for "house" and H3130 for "Joseph") literally means "house of Joseph." While it refers to the descendants of Joseph's two sons, Ephraim and Manasseh, in this broader political context, it often functions as a collective designation for the powerful northern tribes of Israel, in contrast to Judah. Shimei, being a Benjaminite, is not directly from the "house of Joseph," but by claiming to represent them, he attempts to elevate his personal plea into a larger, more significant act of northern reconciliation with David's kingship, thereby seeking to enhance his own standing and the perceived importance of his submission.
Verse Breakdown
"For thy servant doth know that I have sinned:"
Shimei initiates his plea with a direct and humble confession, acknowledging his guilt. The phrase "thy servant" is a deferential address to the king, signaling submission and an appeal to David's authority. This admission is crucial for seeking pardon in ancient Near Eastern legal and social contexts, as it lays the groundwork for mercy. However, the immediate context invites scrutiny of the depth of his remorse, given his prior actions and the sudden shift in his fortunes.
"therefore, behold, I am come the first this day"
This clause reveals Shimei's urgency and strategic intent. The adverb "therefore" links his confession to his immediate action, implying that his recognition of sin has compelled him to act. The emphasis on being "the first" underscores his eagerness to be seen as loyal and proactive in seeking reconciliation. This haste can be interpreted as a sign of genuine repentance, but more likely, as a shrewd political maneuver to secure his safety before others could accuse him or before David's resolve hardened.
"of all the house of Joseph"
This is a critical political claim. Shimei, a Benjaminite, here identifies himself with the broader northern tribal confederation, particularly Ephraim and Manasseh. By claiming to be their representative, he attempts to lend greater weight to his individual act of submission, presenting it as part of a larger movement of northern allegiance to David. This move aims to secure not only his own pardon but also potentially to curry favor for the northern tribes, who had largely supported Absalom.
"to go down to meet my lord the king."
This final clause states the explicit purpose of his urgent journey. "To go down" implies moving from his location (likely Bahurim, which was east of Jerusalem and potentially higher ground) to the Jordan River where David was crossing. "To meet my lord the king" signifies an act of homage and submission, a public demonstration of renewed loyalty and a formal act of seeking reconciliation and re-establishing the relationship with the sovereign.
Literary Devices
The passage employs several potent literary devices that enrich its meaning and characterization. Irony is prominently featured, as Shimei, who had so vehemently cursed David and thrown stones at him during his flight, now prostrates himself before the king with a humble confession. This sharp contrast between his previous defiance and his current subservience highlights the dramatic shift in power dynamics and the opportunistic nature of his "repentance." There is also an element of foreshadowing, as David's immediate clemency towards Shimei is later complicated by his deathbed instructions to Solomon regarding Shimei in 1 Kings 2:8-9, suggesting that David's memory of Shimei's treachery lingered and that true justice, in David's view, was merely deferred. The use of hyperbole or exaggeration might be present in Shimei's claim to represent "all the house of Joseph," as it is unlikely he was formally deputized by all the northern tribes, but rather used this as a rhetorical strategy to enhance his appeal and perceived significance. Furthermore, the narrative employs contrast to highlight the different responses to David's return, setting Shimei's self-serving submission against the genuine loyalty of figures like Barzillai the Gileadite, whose actions were motivated by selfless service rather than personal gain.
Theological and Thematic Connections
Shimei's confession, "thy servant doth know that I have sinned," resonates with the broader biblical theme of the necessity of acknowledging wrongdoing as a prerequisite for forgiveness and reconciliation. While his motives are undeniably questionable, the act itself mirrors the divine requirement for confession before God's mercy can be fully extended. This episode underscores the tension between outward acts of repentance and the inward reality of the heart. True biblical repentance, as exemplified by David's own contrite confession in Psalm 51, involves a broken and contrite spirit and a genuine turning away from sin, not merely a strategic admission to avoid consequences. The narrative implicitly challenges the reader to consider the sincerity of their own confessions, whether to God or to others. Moreover, David's response, though complex and ultimately deferred in its full justice, reflects a kingly mercy that mirrors, albeit imperfectly, God's own patience and desire for reconciliation with His people, even those who have rebelled.
Reflection and Application
This passage serves as a profound mirror for self-reflection on the nature of our own confessions and apologies. Shimei's swift and strategic admission of sin, coupled with his eagerness to be "first," challenges us to examine the sincerity of our own repentance. Are our apologies driven by genuine remorse and a desire for reconciliation, or are they motivated by self-preservation, a desire to avoid consequences, or to gain favor? True repentance involves a change of heart and a turning away from the wrong, not just an acknowledgment of fault. The narrative also prompts us to consider the complex dynamics of forgiveness, both in giving and receiving. David, as king, faced the difficult task of balancing justice with mercy for the sake of national unity. In our own lives, we are called to extend grace, even when the sincerity of the other person's repentance is uncertain, yet also to exercise wisdom and discernment regarding future trust. Ultimately, this verse reminds us that while outward acts are visible, it is the condition of the heart—known fully only to God—that truly matters.
Questions for Reflection
FAQ
Was Shimei's repentance genuine, or was it purely opportunistic?
The text itself does not explicitly state Shimei's internal motivations, leaving room for interpretation. However, his past actions of bitter cursing and stone-throwing against David, as recorded in 2 Samuel 16:5-13, coupled with his sudden and eager appearance immediately after Absalom's defeat, strongly suggest that his confession was, at least in part, a calculated act of political expediency and self-preservation. He sought to secure his life and position now that David was returning to power. David's later instructions to Solomon concerning Shimei in 1 Kings 2:8-9 further imply that David himself harbored lingering doubts about Shimei's true change of heart, suggesting that his "repentance" was not seen as fully genuine or transformative.
Why does Shimei, a Benjaminite, claim to be from "all the house of Joseph"?
Shimei's claim to be "the first this day of all the house of Joseph" is a strategic political maneuver. While he was from the tribe of Benjamin, "the house of Joseph" (referring primarily to Ephraim and Manasseh) was a powerful collective term for the northern tribes, often seen as distinct from Judah. By identifying with this larger group, Shimei attempted to elevate his individual plea for mercy into a broader act of northern tribal reconciliation with David. This would make his submission appear more significant and perhaps secure a more favorable outcome, as it suggested a wider embrace of David's kingship by the tribes that had largely supported Absalom's rebellion. It was a shrewd way to gain leverage and demonstrate the northern tribes' willingness to reunite under David.
What was David's immediate response to Shimei's plea?
In the verses immediately following 2 Samuel 19:20, David's general Joab and his brother Abishai advocate for Shimei's death due to his previous treasonous acts. However, David overrules them, swearing an oath that Shimei would not be put to death that day, as detailed in 2 Samuel 19:21-23. This act of mercy reflects David's desire for national healing and unity after the devastating civil war, prioritizing reconciliation over immediate retribution. While David granted him immediate pardon, the memory of Shimei's treachery lingered, as evidenced by David's later instructions to Solomon to deal with Shimei at an opportune time in 1 Kings 2:8-9, ultimately leading to Shimei's execution under Solomon's reign.
Christ-Centered Fulfillment
Shimei's desperate, perhaps expedient, confession before King David, and David's complex response of initial mercy followed by deferred justice, powerfully foreshadow the ultimate King and His perfect judgment. We, like Shimei, are all rebels against our true King, Jesus Christ. We stand in need of forgiveness for our sins, which are far more grievous than Shimei's cursing of an earthly king, for they are offenses against the holy and righteous God. The good news is that unlike David, whose mercy was imperfect and whose justice, though delayed, was ultimately executed, Jesus Christ, the Lamb of God who takes away the sin of the world, offers a complete and perfect pardon to all who genuinely repent and believe in Him. His kingdom is not built on political expediency or tribal alliances, but on the transformative power of His atoning sacrifice on the cross. When we confess our sins to Him, not out of fear of temporal consequences but out of a broken and contrite heart, we receive not just a temporary reprieve but eternal life and a new nature, becoming part of His spiritual household. While Shimei faced a king who remembered his offenses and eventually exacted justice, we approach a King who promises to remember our sins no more when we are in Christ, extending a grace that far surpasses any earthly monarch's clemency. He is the King of kings and Lord of lords, whose reign brings true reconciliation, lasting peace, and eternal redemption to all who submit to His perfect authority and receive His unmerited favor.