But the king replied, "What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, 'Curse David,' who can ask, 'Why did you do this?'" But the king repliedThis phrase introduces King David's response, highlighting his role as a leader who must navigate complex situations. The Hebrew word for "king" is "melek," which signifies not just a ruler but one who is divinely appointed. David's reply reflects his wisdom and restraint, qualities essential for a king chosen by God. His response is not just a personal reaction but a reflection of his understanding of his divine role and responsibility. What do you and I have in common, you sons of Zeruiah?
Here, David addresses the sons of Zeruiah, specifically Joab and Abishai, who are known for their military prowess and sometimes impulsive actions. The phrase "What do you and I have in common" suggests a divergence in perspective or approach. David often found himself at odds with their more aggressive tendencies. The historical context shows that while David valued their loyalty and strength, he also recognized the need for a more measured approach, especially in matters involving divine judgment or prophecy. If he is cursing because the LORD told him, ‘Curse David,’
David's acknowledgment that the cursing might be divinely ordained reflects his deep faith and understanding of God's sovereignty. The Hebrew word for "curse" is "qalal," which can mean to make light of or to despise. David's acceptance of the possibility that God could use even his enemies to fulfill His purposes demonstrates his humility and submission to God's will. This perspective is rooted in the belief that God is ultimately in control, and even adverse events can serve His greater plan. who can ask, ‘Why are you doing this?’
This rhetorical question underscores the futility of questioning God's actions. It reflects a profound theological truth that God's ways are higher than human understanding, as echoed in Isaiah 55:8-9. David's rhetorical question invites reflection on the nature of divine providence and the appropriate human response to it. It encourages believers to trust in God's wisdom and timing, even when circumstances are challenging or perplexing. Persons / Places / Events 1. DavidThe King of Israel, who is fleeing from his son Absalom. David's response to Shimei's cursing reflects his humility and submission to God's sovereignty. 2. Sons of ZeruiahRefers to Joab and Abishai, David's nephews and military commanders. They often exhibit a more aggressive and vengeful approach compared to David's more measured and spiritual response. 3. ShimeiA member of the house of Saul who curses David as he flees. His actions are seen as a manifestation of the ongoing conflict between the house of Saul and the house of David. 4. AbsalomDavid's son, who has rebelled against him, causing David to flee Jerusalem. This rebellion is a significant event in David's life, testing his faith and leadership. 5. The LORDThe sovereign God of Israel, whose will and purposes are central to the account. David's acknowledgment of God's sovereignty is a key theme in this passage. Teaching Points Sovereignty of GodRecognize that God is in control of all circumstances, even those that seem unjust or painful. David's response to Shimei's cursing reflects his trust in God's ultimate plan. Humility and SubmissionEmulate David's humility by submitting to God's will, even when it involves personal suffering or humiliation. This attitude is crucial for spiritual growth and maturity. Restraint and MercyPractice restraint and show mercy towards those who wrong us, trusting that God will deal justly with all parties involved. David's refusal to retaliate against Shimei is a powerful example of this principle. Faith in AdversityMaintain faith and integrity during times of adversity, understanding that trials can be a means of refining our character and deepening our reliance on God. Bible Study Questions 1. How does David's response to Shimei's cursing demonstrate his understanding of God's sovereignty, and how can we apply this understanding in our own lives? 2. In what ways does the interaction between David and the sons of Zeruiah highlight different approaches to handling conflict? How can we choose a godly response in similar situations? 3. How does David's reaction to Shimei's actions align with New Testament teachings on loving our enemies? What practical steps can we take to love those who oppose us? 4. Reflect on a time when you faced adversity or unjust treatment. How can David's example in 2 Samuel 16:10 guide your response in future situations? 5. How does the concept of leaving vengeance to God, as seen in David's response, challenge our natural inclinations? What scriptures can we meditate on to strengthen our resolve in this area? Connections to Other Scriptures Job 2:10Job's acceptance of both good and adversity from God parallels David's acceptance of Shimei's cursing as potentially from the LORD. Romans 12:19Paul's teaching on leaving vengeance to God connects with David's refusal to retaliate against Shimei. Matthew 5:44Jesus' command to love enemies and pray for those who persecute you is exemplified in David's response to Shimei. People Abishai, Absalom, Ahithophel, Arkite, David, Gera, Hushai, Mephibosheth, Saul, Shimei, Zeruiah, ZibaPlaces Bahurim, JerusalemTopics Curse, Curses, Curseth, Cursing, David, Hast, O, Revile, Sons, Wherefore, Zeruiah, Zeru'iahDictionary of Bible Themes 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 16:9-10 8339 self-control 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 16:10 NIV2 Samuel 16:10 NLT2 Samuel 16:10 ESV2 Samuel 16:10 NASB2 Samuel 16:10 KJV
2 Samuel 16:10 Commentaries
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