Then David said to Abishai and to all his servants, "Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. Then David saidThis phrase introduces David's response, highlighting his role as a leader and a man of deep reflection. In Hebrew, "David" (דָּוִד) means "beloved," which is fitting as he is beloved by God despite his flaws. David's ability to speak with authority and wisdom, even in distress, reflects his reliance on God and his understanding of divine sovereignty. to Abishai and all his servants
Abishai, whose name means "father of a gift," is a loyal warrior and nephew of David. His presence signifies the loyalty and support David has, even in times of personal crisis. The mention of "all his servants" underscores the communal aspect of David's leadership, where his decisions impact not just himself but his entire retinue. Look, my own son, my own flesh and blood, seeks my life
This poignant acknowledgment of Absalom's rebellion highlights the personal betrayal David feels. "My own flesh and blood" emphasizes the deep familial bond and the pain of such a betrayal. In Hebrew culture, family ties were sacred, making Absalom's actions even more grievous. This phrase also reflects the broader biblical theme of familial strife, seen throughout the narratives of Genesis and beyond. How much more now this Benjamite!
The "Benjamite" refers to Shimei, who curses David. The tribe of Benjamin had historical tensions with David's tribe, Judah, dating back to Saul's reign. This phrase suggests that if David's own son can betray him, it is not surprising that a member of a rival tribe would do so. It reflects the political and tribal complexities of ancient Israel. Leave him alone and let him curse
David's command to "leave him alone" shows his restraint and trust in God's justice. The Hebrew root for "curse" (קָלַל) can also mean to make light of or despise, indicating Shimei's disdain. David's response is a testament to his humility and recognition of God's sovereignty over human affairs. for the LORD has told him so
This phrase reveals David's deep faith and understanding of God's providence. He perceives Shimei's actions as part of God's divine plan, even if it involves personal suffering. This reflects a broader biblical theme where God uses even adversities for His purposes, as seen in the accounts of Joseph and Job. David's acceptance of this reflects his submission to God's will, trusting that God will ultimately vindicate him. Persons / Places / Events 1. DavidThe King of Israel, who is fleeing from his son Absalom. David is a central figure in this passage, demonstrating humility and submission to God's will. 2. AbishaiThe son of Zeruiah, David's sister, and one of David's loyal warriors. He is ready to defend David against Shimei's curses. 3. ShimeiA Benjamite from the house of Saul, who curses David as he flees from Absalom. Shimei's actions are seen as a test of David's character and faith. 4. AbsalomDavid's son, who has rebelled against his father and seeks to take the throne of Israel. His rebellion is the backdrop for this event. 5. The LORDGod is central to this account, as David attributes Shimei's cursing to God's sovereign will. Teaching Points Submission to God's SovereigntyDavid's response to Shimei's cursing shows his deep trust in God's control over all circumstances. We are reminded to submit to God's will, even when it involves personal suffering or humiliation. Humility in LeadershipDavid's humility is evident as he refrains from retaliating against Shimei. Leaders today can learn from David's example of humility and reliance on God rather than personal power. Responding to CriticismDavid's reaction to Shimei's curses teaches us to respond to criticism and opposition with grace and patience, trusting that God will vindicate us in His time. Forgiveness and RestraintBy not allowing Abishai to harm Shimei, David demonstrates forgiveness and restraint. This is a powerful lesson in controlling our impulses to retaliate against those who wrong us. Bible Study Questions 1. How does David's response to Shimei's cursing reflect his understanding of God's sovereignty, and how can we apply this understanding in our own lives when facing adversity? 2. In what ways does David's humility in this passage serve as a model for Christian leadership today? 3. How can we apply Jesus' teaching in Matthew 5:44 to situations where we face criticism or hostility, as David did with Shimei? 4. What are some practical ways we can demonstrate forgiveness and restraint in our interactions with others, especially when we feel wronged? 5. How does Romans 12:19 reinforce the idea of leaving vengeance to God, and how can this principle guide our responses to personal attacks or injustices? Connections to Other Scriptures Psalm 3This Psalm, attributed to David during his flight from Absalom, reflects his trust in God despite the betrayal and danger he faces. Matthew 5:44Jesus' teaching on loving enemies and praying for those who persecute you echoes David's response to Shimei's cursing. Romans 12:19Paul's instruction to leave vengeance to God aligns with David's decision to let Shimei curse him without retaliation. People Abishai, Absalom, Ahithophel, Arkite, David, Gera, Hushai, Mephibosheth, Saul, Shimei, Zeruiah, ZibaPlaces Bahurim, JerusalemTopics Abishai, Abi'shai, Alone, Behold, Benjaminite, Benjamite, Bidden, Body, Bowels, Curse, Cursing, David, Designs, Flesh, Forth, Invited, Leave, Officials, Offspring, Orders, Revile, Seeketh, Seeking, Seeks, Servants, Surely, TryingDictionary of Bible Themes 2 Samuel 16:11 5561 suffering, nature of 2 Samuel 16:5-11 6655 forgiveness, application 2 Samuel 16:5-12 5088 David, character 2 Samuel 16:5-13 5964 temper 2 Samuel 16:11-12 5564 suffering, of Christ
8305 meekness Library But Although Patience be a virtue of the Mind...
8. But although patience be a virtue of the mind, yet partly the mind exercises it in the mind itself, partly in the body. In itself it exercises patience, when, the body remaining unhurt and untouched, the mind is goaded by any adversities or filthinesses of things or words, to do or to say something that is not expedient or not becoming, and patiently bears all evils that it may not itself commit any evil in work or word. By this patience we bear, even while we be sound in body, that in the midst …
St. Augustine—On Patience Nob. Bahurim.
That Nob was placed in the land of Benjamin, not far from Jerusalem, whence Jerusalem also might be seen,--the words of the Chaldee paraphrast, upon Isaiah 10:32, do argue. For so he speaks; "Sennacherib came and stood in Nob, a city of the priests, before the walls of Jerusalem; and said to his army, 'Is not this the city of Jerusalem, against which I have raised my whole army, and have subdued all the provinces of it? Is it not small and weak in comparison of all the fortifications of the Gentiles, …
John Lightfoot—From the Talmud and Hebraica David and Jonathan's Son
'And David said, is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake? 2. And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. 3. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. 4. And the …
Alexander Maclaren—Expositions of Holy Scripture The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized …
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem? Voluntary Suffering
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. T hat which often passes amongst men for resolution, and the proof of a noble, courageous spirit, is, in reality, the effect of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct, than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour …
John Newton—Messiah Vol. 1 Meditations for one that is Like to Die.
If thy sickness be like to increase unto death, then meditate on three things:--First, How graciously God dealeth with thee. Secondly, From what evils death will free thee. Thirdly, What good death will bring unto thee. The first sort of Meditations are, to consider God's favourable dealing with thee. 1. Meditate that God uses this chastisement of thy body but as a medicine to cure thy soul, by drawing thee, who art sick in sin, to come by repentance unto Christ, thy physician, to have thy soul healed …
Lewis Bayly—The Practice of Piety No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext …
John Newton—Messiah Vol. 1 Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Samuel 16:11 NIV2 Samuel 16:11 NLT2 Samuel 16:11 ESV2 Samuel 16:11 NASB2 Samuel 16:11 KJV
2 Samuel 16:11 Commentaries
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