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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
2 Samuel 19:21 vividly captures the intense loyalty of Abishai, King David's commander, who vehemently advocates for the immediate execution of Shimei. This dramatic encounter unfolds as David returns to Jerusalem after Absalom's rebellion, highlighting the profound tension between the demand for retribution against one who "cursed the LORD'S anointed" and the king's subsequent, unexpected display of mercy. The verse thus sets the stage for a crucial moment in David's reign, where the principles of justice, divine authority, and national reconciliation are brought into sharp theological and political focus.
Context
Literary Context
This verse is strategically placed within the narrative of King David's return to Jerusalem following the devastating defeat of Absalom's rebellion. The preceding chapters detail David's flight from Jerusalem, Absalom's usurpation, and the eventual, tragic battle. As David approaches the Jordan River, various figures from his past emerge, seeking to reconcile or secure their positions. Shimei, a Benjaminite from the house of Saul, is among them, having previously subjected David to public humiliation and curses during his desperate flight (as recounted in 2 Samuel 16:5-13). Abishai, one of David's most fiercely loyal and often impulsive commanders, and brother to the formidable Joab, sees Shimei's appearance not as an opportunity for reconciliation but as a direct affront to the king's honor and divine appointment, demanding swift and absolute justice. His impassioned plea for Shimei's death directly challenges David's authority and forces the king to make a critical decision regarding the nature of his restored kingship—whether it will be marked by vengeance or by grace.
Historical & Cultural Context
In ancient Israel and the broader ancient Near East, the king was more than just a political figure; he was often considered divinely chosen and consecrated. In Israel, the king was specifically designated "the LORD'S anointed" (Hebrew: məšîaḥ Yahweh), set apart for his office through a sacred anointing ritual (e.g., 1 Samuel 10:1 and 1 Samuel 16:13). To curse or disrespect the king was therefore not merely a personal insult but an act of profound 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 under prevailing legal and social codes. Abishai's demand for Shimei's execution reflects this deeply ingrained cultural expectation of swift and severe justice for acts of disloyalty against the sovereign, especially given Shimei's clear alignment with the deposed house of Saul.
Key Themes
This verse serves as a powerful nexus for several overarching themes in 2 Samuel. Firstly, it profoundly 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's established order. This theme is foundational to understanding the gravity of Shimei's offense. Secondly, it highlights the theme of 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, frequently clashed with David's own nuanced and often merciful approach to leadership, as seen in his dealings with Saul (e.g., 1 Samuel 24:6). Finally, the verse sets the stage for the crucial tension between Justice and 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 in the aftermath of a devastating civil war. David's subsequent decision, elaborated in 2 Samuel 19:22-23, reveals his character as a king who, at times, prioritized unity and forgiveness over immediate vengeance, aiming to heal a fractured nation.
Exposition and Analysis
Key Word Analysis
Abishai, whose name means "my father is gift," was a son of Zeruiah, David's sister, making him David's nephew and a prominent military commander. 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).
The Hebrew verb qâlal means "to be light, trifling, swift," but in its Piel stem, as used here, it means "to curse," "to revile," or "to treat lightly." 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 and inviting severe consequences.
This pivotal term, mâshîyach, 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 is the root from which the English word "Messiah" is derived. When combined with "LORD'S" (H3068, Yᵉhôvâh), it forms "the LORD'S anointed," signifying 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 clause 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, who were his most powerful military leaders. Abishai's immediate "answer" indicates his quick, zealous, and often impulsive reaction to Shimei's presence, reflecting his characteristic protective instincts towards David.
"Shall not Shimei be put to death for this"
This is a powerful rhetorical question, functioning not as an inquiry but as a forceful demand or assertion. Abishai is not seeking David's opinion but is declaring what he believes is the only appropriate and just 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 and sacrilege against a sovereign.
"because he cursed the LORD'S anointed?"
This concluding clause provides Abishai's explicit justification for the death penalty. He elevates Shimei's offense beyond a mere personal insult to David, framing it as a sacrilegious act against the divinely chosen king. By emphasizing "the LORD'S anointed," Abishai argues that Shimei has not merely offended David, but has fundamentally offended God Himself by disrespecting His chosen representative and challenging the divine order.
Literary Devices
The verse powerfully 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 or debate, but to make a forceful, non-negotiable declaration, leaving no room for doubt about Abishai's unwavering stance. Furthermore, the verse sets up a profound Contrast between Abishai's immediate, vengeful impulse for strict justice and David's subsequent, more measured, and ultimately merciful response, which unfolds in the following verses. This contrast highlights the differing leadership philosophies, emotional states, and strategic priorities 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 significant theme that recurs throughout his reign, particularly in the aftermath of civil conflict.
Theological and Thematic Connections
The concept of "the LORD'S anointed" is central to understanding the profound 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 legitimate authority ultimately derives from God, and that to undermine such authority can be seen as an affront to the divine order.
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 delicate 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. This narrative compels us to examine our motivations: are we driven by personal offense and a desire for vengeance, or by a desire for God's will to be done, which often involves grace and the restoration of relationships?
Questions for Reflection
FAQ
Why was cursing the king considered such a severe offense in ancient Israel?
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 and 1 Samuel 16:13 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"?
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 perfectly 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. Yet, in His ultimate act of being cursed on the cross, He did not demand retribution like Abishai but offered profound forgiveness, praying, "Father, forgive them, for they know not what they do" (Luke 23:34). His anointing was not with physical oil but with the Holy Spirit without measure, setting Him apart as the Lamb of God who takes away the sin of the world. The earthly kingship of David, though divinely sanctioned, pointed to the spiritual and eternal reign of Christ, who, through His profound humility and perfect obedience, was exalted to the highest place. At His name, every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (as beautifully articulated in Philippians 2:8-11). Thus, the sanctity of "the LORD'S anointed" in the Old Testament finds its perfect and eternal expression in the inviolable reign of Jesus, the Messiah, who reigns not through force but through sacrificial love, grace, and ultimate victory over sin and death.