Verse 23
The brook Kidron - This was an inconsiderable brook, and only furnished with water in winter, and in the rains. See [Joh 18:1].
Verse 24
Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.
Verse 25
Carry back the ark - David shows here great confidence in God, and great humility. The ark was too precious to be exposed to the dangers of his migrations; he knew that God would restore him if he delighted in him, and he was not willing to carry off from the city of God that without which the public worship could not be carried on. He felt, therefore, more for this public worship and the honor of God, than he did for his own personal safety.
Verse 27
Art not thou a seer? return into the city in peace - That is, As thou art the only organ of the public worship, that worship cannot be carried on without thee; and as thou art the priest of God, thou hast no cause to fear for thy personal safety: the nation has not abandoned their God, though they have abandoned their king. It appears also, that he wished these priests, by means of their sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to send him frequent intelligence of the motions and operations of the enemy.
Verse 30
Had his head covered - This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; [Est 7:8] (note). See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito.
Verse 31
Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices.
Verse 32
Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man's journey! Reader, dost thou do likewise?
Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity.
Verse 33
Then thou shalt be a burden unto me - It appears that Hushai was not a warrior, but was a wise, prudent, and discreet man, who could well serve David by gaining him intelligence of Absalom's conspiracy; and he directs him to form a strict confederacy with the priests Zadok and Abiathar, and to make use of their sons as couriers between Jerusalem and David's place of retreat.
Verse 37
Absalom came into Jerusalem - It is very probable that he and his partisans were not far from the city when David left it, and this was one reason which caused him to hurry his departure.
Reader, behold in the case of David a sad vicissitude of human affairs, and a fearful proof of their instability. Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people, and for a time even by his God! See in his desolate state that there is none so exalted that God cannot abase, and none so abased that God cannot exalt. He was forsaken for a time, and his enemies triumphed; God returned, and his enemies were confounded. His crime, it is true, was great and God had declared by Nathan what had now come to pass. God is just, and in numberless instances sees right to show his displeasure even at those sins which his mercy has forgiven. In all cases it is a fearful and bitter thing to sin against the Lord.
Introduction
Ziba, servant of Mephibosheth, meets David with provisions, and by false insinuations obtains the grant of his masters property, [2Sam 16:1-4]. Shimei abuses and curses David, who restrains Abishai from slaying him, [2Sam 16:5-14]. Hushai makes a feigned tender of his services to Absalom, [2Sam 16:15-19]. Absalom calls a council and Ahithophel advises him to go in to his father's concubines, [2Sam 16:20-22]. Character of Ahithophel as a counselor, [2Sam 16:23].
Verse 1
Two hundred loaves of bread - The word loaf gives us a false idea of the ancient Jewish bread; it was thin cakes, not yeasted and raised like ours.
Bunches of raisins - See on [1Sam 25:18] (note).
Summer fruits - These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travelers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account.
A bottle of wine - A goat's skin full of wine; this I have already shown was the general bottle in the Eastern countries; see on [1Sam 25:18] (note).
Verse 2
The asses be for the king's household - This is the Eastern method of speaking when any thing is presented to a great man: "This and this is for the slaves of the servants of your majesty," when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high Eastern compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves.
Verse 3
To-day shall the house of Israel - What a base wretch was Ziba! and how unfounded was this accusation against the peaceable, loyal and innocent Mephibosheth!
Verse 4
Thine are all - This conduct of David was very rash; he spoiled an honorable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad. Nothing should be done rashly; he who is in the habit of obeying the first impulse of his passions or feelings, will seldom do a right action, and never keep a clear conscience.
Verse 5
David came to Bahurim - This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, [Jos 21:18]; and Alemeth, [1Chr 6:60]. Bahurim signifies youths, and Almuth youth; so the names are of the same import.
Cursed still as he came - Used imprecations and execrations.
Verse 10
Because the Lord hath said - The particle וכי vechi should be translated for if, not because. For If the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!
Verse 11
Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets: - "Pure from the blood of Saul in vain,
He dares not to the charge reply:
Uriah's doth the charge maintain,
Uriah's doth against him cry!
Let Shimei curse: the rod he bears
For sins which mercy had forgiven: