Your servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?
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EXPOSITORY (ENGLISH BIBLE)2 Samuel 19:36-38. Why should the king recompense it me with such a reward?— Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. That I may die in mine own city — That my bones may, with little ado, be carried to the place of their rest. The grave is ready for me; let me go and get ready for it, go and die in my house. But behold thy servant Chimham — That he might not seem rude in refusing the king’s gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me — He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired.2 Samuel 16:4. We still see the impatient temper of David. A little way over Jordan; a little onward in thy way to Jerusalem, and then return.
Recompense it me, or, recompense me, to wit, for my small kindness to thee at Mahanaim, which was but a part of my duty to thee.
and why should the king recompense it with such a reward? the sense is, why should the king recompense so trifling a thing as I have done, and which was but my duty, with such a reward, as to maintain me in so grand a manner at his court?Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?
EXEGETICAL (ORIGINAL LANGUAGES)2 Samuel 14:17); "and do what is good in thy sight: for all my father's house (the whole of my family) were but men of death against my lord the king (i.e., thou mightest have had us all put to death), and thou didst set thy servant among thy companions at table (see 2 Samuel 9:7, 2 Samuel 9:11); and what right or (what) more have I still to cry (for help) to the king?" The meaning is, "I cannot assert any claims, but will yield to anything you decide concerning me." It must have been very evident to David from these words of Mephibosheth, that he had been deceived by Ziba, and that he had formed an unfounded prejudice against Mephibosheth, and committed an act of injustice in handing over his property to Ziba. He therefore replied, in evident displeasure (2 Samuel 19:29), "Why talkest thou still of thine affairs? I have said, thou and Ziba shall divide the field?" to which Mephibosheth answered (2 Samuel 19:30), "He may take the whole, since my lord the king has returned in peace to his own house." This reply shows very clearly that an injustice had been done to Mephibosheth, even if it is not regarded as an expression of wounded feeling on the part of Mephibosheth because of David's words, but, according to the view taken by Seb. Schmidt and others, as a vindication of himself, as said not to blame the king for the opinion he had formed, but simply to defend himself. But this completely overthrows the opinion held by Thenius and O. v. Gerlach, that David's words in 2 Samuel 19:30 contain nothing more than a revocation of his hasty declaration in 2 Samuel 16:4, and a confirmation of his first decision in 2 Samuel 9:7-10, and are to be understood as signifying, "Let everything be as I settled it at first; hold the property jointly," inasmuch as Ziba and his sons had of course obtained their living from the produce of the land. Moreover, the words "thou and Ziba divide the land" are directly at variance with the promise in 2 Samuel 9:7, "I will restore thee all the land of Saul thy father," and the statement in 2 Samuel 9:9, "I have given unto thy master's son all that pertained to Saul, and to all his house." By the words, "I have said, thou and Ziba divide the land," David retracted the hasty decree in 2 Samuel 16:4, so as to modify to some extent the wrong that he had done to Mephibosheth, but he had not courage enough to retract it altogether. He did not venture to dispute the fact that Mephibosheth had really been calumniated by Ziba, which was placed beyond all doubt by his mourning during the whole period of David's flight, as described in 2 Samuel 19:24. There is no ground for Winer's statement, therefore, that "it is impossible now to determine whether Mephibosheth was really innocent or not."
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