And as he yelled curses, Shimei said, "Get out, get out, you worthless man of bloodshed! And as he cursedThe Hebrew word for "cursed" is "qalal," which can mean to belittle or to treat with contempt. In the historical context, cursing was a serious act, often invoking divine judgment or expressing deep disdain. Shimei's cursing of David is not just a personal attack but a public declaration of his disapproval and a reflection of the political turmoil during David's reign. This moment highlights the intense emotions and divisions within the kingdom, as well as the vulnerability of even a king to public scorn. Shimei said
Shimei, a member of the house of Saul, represents those who were loyal to Saul and harbored resentment towards David. His actions are not just personal but are deeply rooted in the political and familial conflicts of the time. Shimei's boldness in confronting David, despite the king's power, underscores the deep-seated animosity and the shifting allegiances within Israel. This encounter is a reminder of the enduring consequences of past conflicts and the challenges of leadership in a divided nation. Get out, get out
The repetition of "get out" emphasizes Shimei's intense desire to see David removed from power. It reflects a common biblical literary device where repetition is used for emphasis. This phrase can be seen as a symbolic expulsion, expressing Shimei's belief that David is unworthy of his position. It also echoes the broader theme of exile and displacement that runs throughout David's life, from his early years fleeing Saul to his later struggles with his own family. you worthless man
The term "worthless" translates from the Hebrew "belial," often used in the Old Testament to describe someone who is morally corrupt or wicked. Shimei's use of this term is a direct attack on David's character, suggesting that he is unfit to rule. This accusation is particularly poignant given David's past sins, such as his affair with Bathsheba and the murder of Uriah. It serves as a reminder of the moral complexities of David's character and the consequences of his actions. of bloodshed
The phrase "man of bloodshed" refers to David's history of violence, both in warfare and in personal matters. It is a direct reference to the blood he has shed, whether justly in battle or unjustly in his personal life. This accusation resonates with God's own words to David, where He forbids David from building the temple because he has shed much blood (1 Chronicles 22:8). Shimei's words serve as a stark reminder of the divine justice that holds leaders accountable for their actions, and the enduring impact of sin on one's legacy. Persons / Places / Events 1. ShimeiA member of the house of Saul, who harbors resentment against David. He curses David as he flees from Absalom. 2. DavidThe King of Israel, who is fleeing Jerusalem due to the rebellion led by his son Absalom. 3. AbsalomDavid's son, who has declared himself king and is pursuing David. 4. BahurimThe location where Shimei curses David. It is a village in the territory of Benjamin. 5. The Rebellion of AbsalomA significant event where Absalom seeks to overthrow his father David, leading to David's temporary exile. Teaching Points Responding to Criticism and CursingDavid's response to Shimei's cursing is a model of humility and trust in God's justice. Instead of retaliating, David leaves the matter in God's hands. Understanding God's SovereigntyDavid's acceptance of Shimei's words as possibly being from God shows his deep understanding of God's sovereignty, even in difficult circumstances. The Consequences of BitternessShimei's actions are driven by bitterness and resentment, which can lead to destructive behavior. Believers are called to forgive and release bitterness. Leadership Under PressureDavid's leadership is tested during Absalom's rebellion. His ability to remain calm and composed under pressure is a testament to his reliance on God. The Importance of Repentance and ForgivenessLater in 2 Samuel, Shimei repents, and David forgives him, illustrating the power of repentance and the grace of forgiveness. Bible Study Questions 1. How does David's response to Shimei's cursing reflect his character and faith in God? 2. In what ways can we apply Jesus' teaching in Matthew 5:44 to situations where we face criticism or hostility? 3. How does understanding God's sovereignty help us navigate difficult and unjust situations in our lives? 4. What are the dangers of harboring bitterness, as seen in Shimei's actions, and how can we guard against it? 5. How can the account of David and Shimei inform our understanding of repentance and forgiveness in our relationships? Connections to Other Scriptures 1 Samuel 15:23This verse discusses rebellion as a sin akin to witchcraft, which can be connected to Absalom's rebellion against David. Matthew 5:44Jesus teaches about loving your enemies, which can be related to David's response to Shimei's cursing. Romans 12:19Paul advises believers to leave vengeance to God, reflecting David's decision not to retaliate against Shimei. Psalm 3A psalm attributed to David during his flight from Absalom, expressing trust in God amidst adversity. Exodus 22:28This verse warns against cursing a ruler, which Shimei does, highlighting the gravity of his actions. People Abishai, Absalom, Ahithophel, Arkite, David, Gera, Hushai, Mephibosheth, Saul, Shimei, Zeruiah, ZibaPlaces Bahurim, JerusalemTopics Base, Begone, Belial, Blood, Bloodshed, Bloody, Cursed, Curses, Fellow, Good-for-nothing, O, Reviling, Scoundrel, Shimei, Shim'e-i, Thus, Worthless, WorthlessnessDictionary of Bible Themes 2 Samuel 16:5-8 5550 speech, negative
8787 opposition, to God 2 Samuel 16:5-11 6655 forgiveness, application 2 Samuel 16:5-12 5088 David, character 2 Samuel 16:5-13 5964 temper 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 16:7 NIV2 Samuel 16:7 NLT2 Samuel 16:7 ESV2 Samuel 16:7 NASB2 Samuel 16:7 KJV
2 Samuel 16:7 Commentaries
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