2 Samuel 19:21

KJV

But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD'S anointed?

KJV (with Strong's)

But Abishai {H52} the son {H1121} of Zeruiah {H6870} answered {H6030} and said {H559}, Shall not Shimei {H8096} be put to death {H4191} for this, because he cursed {H7043} the LORD'S {H3068} anointed {H4899}?

Complete Jewish Bible

Avishai the son of Tz'ruyah answered, "Shouldn't Shim'i be put to death for this? After all, he cursed ADONAI's anointed ruler!"

Berean Standard Bible

But Abishai son of Zeruiah said, “Shouldn’t Shimei be put to death for this, because he cursed the LORD’s anointed?”

American Standard Version

But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed Jehovah’s anointed?

Commentary

### SUMMARY
2 Samuel 19:21 captures a pivotal moment during King David's return to Jerusalem, showcasing the zealous loyalty of his commander, Abishai, who vehemently demands the execution of Shimei for having cursed "the LORD'S anointed." This verse highlights the profound tension between immediate retribution and the sanctity of divinely appointed leadership, setting the stage for David's subsequent display of mercy and his vision for national reconciliation.

### CONTEXT
* **Literary Context:** This verse is situated immediately after King David's decisive victory over Absalom's rebellion and his solemn journey back to Jerusalem. As David approaches the Jordan River, he is met by various individuals seeking to reconcile with him or secure their positions. Among them is Shimei, a Benjaminite from the house of Saul, who had previously shown profound disrespect and hostility towards David during his flight from Absalom, cursing him and throwing stones (as detailed in [2 Samuel 16:5](/2_samuel/16-5 "Shimei Curses David")). Abishai, one of David's most formidable and often impulsive generals, and brother to Joab, sees Shimei's presence not as an opportunity for reconciliation but as a chance to administer justice for an unforgivable offense. His demand for Shimei's death directly challenges David's authority and sets up the dramatic decision David must make in the following verses regarding clemency versus retribution.
* **Historical & Cultural Context:** In ancient Israel, the king was not merely a political leader but was considered "the LORD'S anointed" (Hebrew: *məšîaḥ Yahweh*), divinely chosen and set apart for his office through a sacred anointing ritual (e.g., [1 Samuel 16:13](/1_samuel/16-13 "David's Anointing by Samuel")). To curse or disrespect the king was therefore not just a personal insult but an act of sacrilege and treason against God Himself, who had established the king's authority. Such an offense, particularly during a time of civil unrest and rebellion, was typically punishable by death in ancient Near Eastern societies. Abishai's demand reflects this cultural expectation of swift and severe justice for acts of disloyalty against the sovereign, especially given Shimei's connection to the rival house of Saul.
* **Key Themes:** This verse powerfully contributes to several overarching themes in 2 Samuel. Firstly, it underscores **The Sanctity of the Lord's Anointed**, emphasizing that David's kingship was divinely ordained, making any affront to him an affront to God. Secondly, it highlights **Zealous Loyalty**, as Abishai embodies the fierce, often ruthless, devotion of David's inner circle, willing to go to extremes to protect the king's honor and authority. This loyalty, while commendable in its intent, often clashed with David's own nuanced approach to leadership. Finally, the verse sets the stage for the crucial theme of **Justice vs. Mercy**. Abishai's demand for strict justice for treason forces David to weigh the demands of retribution against the opportunity for clemency and national reconciliation. David's subsequent decision, as seen in [2 Samuel 19:23](/2_samuel/19-23 "David's Oath to Shimei"), reveals his character as a king who, at times, prioritized unity and forgiveness over immediate vengeance, especially in the aftermath of a devastating civil war.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Abishai (Hebrew, _ʾĂḇîšay'_):** Abishai, whose name means "my father is Jesse" or "my father is gift," was one of David's most loyal and formidable commanders, and brother to Joab. Throughout David's reign, Abishai consistently demonstrated fierce devotion to David, often characterized by impulsiveness and a readiness to use violence to protect the king or exact vengeance. His immediate demand for Shimei's death here is consistent with his character seen elsewhere (e.g., his desire to kill Saul in [1 Samuel 26:8](/1_samuel/26-8 "Abishai's desire to kill Saul")).
* **Cursed (Hebrew, _qālal'_):** The Hebrew verb *qālal* means "to be light, trifling, swift," but in its Piel stem, as used here, it means "to curse," "to treat lightly," or "to revile." It implies not just verbal abuse but an act that diminishes, dishonors, or wishes ill upon someone, often with the invocation of divine judgment or misfortune. In the context of a king, especially "the LORD'S anointed," such a curse was considered a grave act of rebellion and sacrilege, undermining the divinely established order.
* **LORD'S anointed (Hebrew, _məšîaḥ Yahweh'_):** This pivotal phrase refers to someone set apart by God for a special office, typically a king or priest, through the ritual of anointing with oil. The Hebrew term *məšîaḥ* is the root from which the English word "Messiah" is derived. It signifies divine appointment, authority, and protection. To curse "the LORD'S anointed" was therefore an act of direct defiance against God's chosen representative, implying a challenge to God's own authority and plan.

#### Verse Breakdown
* **"But Abishai the son of Zeruiah answered and said":** This introduces Abishai, identifying him by his mother's name, Zeruiah, who was David's sister. This familial connection underscores the close, yet often challenging, relationship between David and his nephews, Joab and Abishai. His immediate "answer" indicates his quick, zealous reaction to Shimei's presence, reflecting his characteristic impulsiveness and protective instincts towards David.
* **"Shall not Shimei be put to death for this":** This is a rhetorical question, functioning as a forceful demand or assertion. Abishai is not asking for David's opinion but is declaring what he believes is the only appropriate action: Shimei's execution. The severity of the proposed punishment highlights the gravity of the offense in Abishai's eyes and the prevailing ancient Near Eastern legal codes for treason.
* **"because he cursed the LORD'S anointed?":** This clause provides Abishai's justification for the death penalty. The offense is not merely a personal insult to David, but a sacrilegious act against the divinely chosen king. By emphasizing "the LORD'S anointed," Abishai elevates the crime from a political transgression to a theological one, implying that Shimei has offended God Himself by disrespecting His chosen representative.

#### Literary Devices
The verse effectively employs **Rhetorical Question** ("Shall not Shimei be put to death for this...?") to convey Abishai's indignation and his absolute conviction regarding Shimei's deserved fate. This question is not posed to elicit information but to make a forceful declaration, leaving no room for doubt about Abishai's stance. Furthermore, the verse sets up a powerful **Contrast** between Abishai's immediate and vengeful impulse for justice and David's subsequent, more measured, and merciful response, which unfolds in the following verses. This contrast highlights the differing leadership philosophies and emotional states of David and his general. The scene also serves as **Foreshadowing**, hinting at David's capacity for clemency and his strategic prioritization of national unity over personal retribution, a theme that recurs throughout his reign.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The concept of "the LORD'S anointed" is central to understanding the theological weight of Abishai's statement. It underscores the divine nature of Israelite kingship, where the king was not merely a human ruler but God's chosen instrument, invested with divine authority and protected by God's providence. To curse such a figure was to defy God Himself, making the act of Shimei a profound theological transgression rather than just a political one. This principle extends beyond the monarchy, teaching us about the sanctity of divinely appointed authority and the seriousness of disrespecting those God has placed in positions of leadership, whether in spiritual or civic realms. It calls believers to a posture of honor and submission, recognizing that all authority ultimately derives from God.

* [1 Samuel 24:6](/1_samuel/24-6 "David Spares Saul, the Lord's Anointed")
* [Psalm 105:15](/psalm/105-15 "Do not touch my anointed ones")
* [Romans 13:1-2](/romans/13-1 "Submission to Governing Authorities")

### REFLECTION AND APPLICATION
This passage challenges us to consider our own responses to those who have wronged us or those in authority. Abishai's zealous demand for justice, while understandable given the cultural context and the severity of Shimei's offense, stands in stark contrast to David's eventual decision to extend mercy. This tension invites us to reflect on the balance between upholding justice and extending forgiveness, especially in contexts of conflict or division. For believers today, it serves as a powerful reminder that while we are called to respect and pray for those in authority, our ultimate allegiance is to God, and our actions should reflect His character, which is rich in both justice and mercy. It encourages us to cultivate a spirit of reconciliation and unity, even when personal offenses tempt us towards retribution, seeking God's broader redemptive purposes rather than immediate satisfaction of our impulses.

#### Questions for Reflection
* **How do we balance the biblical call for justice with the New Testament emphasis on mercy and forgiveness in our personal relationships and societal interactions?**
* **What does it mean to "respect the Lord's anointed" in contemporary society, particularly in relation to spiritual leaders, government officials, or even those we disagree with?**
* **When faced with opportunities for retribution, how can we cultivate David's wisdom to prioritize reconciliation and unity for the greater good?**

### FAQ

**Why was cursing the king considered such a severe offense in ancient Israel?**

Answer: Cursing the king, especially "the LORD'S anointed," was considered an extremely severe offense because the king was viewed as God's chosen representative on earth. His authority was understood to be divinely ordained, established by God Himself. Therefore, to curse the king was not merely a personal insult or a political act of defiance; it was seen as an act of sacrilege and treason against God's divine will and authority. Such an act challenged the very foundation of the divinely established order and could be perceived as inviting divine judgment upon the nation. This is why the punishment for such an offense was often death, as demanded by Abishai, reflecting the gravity of undermining God's chosen leader (see also [1 Samuel 10:1](/1_samuel/10-1 "Saul's Anointing by Samuel") and [1 Samuel 16:13](/1_samuel/16-13 "David's Anointing by Samuel") for the anointing of kings).

**What does "the LORD'S anointed" mean in the Old Testament, and how does it relate to the term "Messiah"?**

Answer: In the Old Testament, "the LORD'S anointed" (Hebrew: *məšîaḥ Yahweh*) refers to an individual who has been consecrated or set apart for a special office by God through the ritual of anointing with oil. This typically applied to kings (like Saul and David), high priests, and sometimes prophets. The anointing symbolized divine selection, empowerment, and the bestowal of God's Spirit for the performance of their duties. The term *məšîaḥ* is the direct Hebrew root for the Greek word *Christos*, from which we derive "Christ" and "Messiah." Thus, "the LORD'S anointed" is the Old Testament equivalent of "Messiah" or "Christ," pointing forward to the ultimate Anointed One, Jesus Christ, who fulfills the roles of prophet, priest, and king.

### CHRIST-CENTERED FULFILLMENT
The concept of "the LORD'S anointed" in 2 Samuel 19:21 finds its ultimate and most profound fulfillment in Jesus Christ. While David was God's anointed king, a human ruler who, despite his divine appointment, was still flawed and subject to human limitations, Jesus is the perfect and eternal "Anointed One"—the true Messiah. He is the King of kings, whose authority is not merely delegated but inherent, being God incarnate. Unlike David, who was cursed by Shimei, Jesus was reviled, mocked, and ultimately crucified by His own people, fulfilling prophecies like those in [Isaiah 53:3](/isaiah/53-3 "He was despised and rejected by mankind"). Yet, in His ultimate act of being cursed on the cross, He did not demand retribution like Abishai but offered forgiveness, praying, "[Father, forgive them, for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")" (Luke 23:34). His anointing was not with oil but with the Holy Spirit without measure, setting Him apart as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). The earthly kingship of David, though divinely sanctioned, pointed to the spiritual and eternal reign of Christ, who, through His humility and obedience, was exalted to the highest place, and at His name, every knee will bow (as beautifully articulated in [Philippians 2:8-11](/philippians/2-8 "Christ's Humility and Exaltation")). Thus, the sanctity of "the LORD'S anointed" in the Old Testament finds its perfect expression in the inviolable and eternal reign of Jesus, the Messiah, who reigns not through force but through sacrificial love and grace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 22:28

Thou shalt not revile the gods, nor curse the ruler of thy people.

1 Samuel 26:9

And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?

1 Samuel 24:6

And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD'S anointed, to stretch forth mine hand against him, seeing he [is] the anointed of the LORD.

2 Samuel 16:5

¶ And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came.

1 Kings 21:10

And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.

1 Kings 21:11

And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them.

2 Samuel 16:7

And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: