Then Abishai son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over and cut off his head!" Then Abishai son of ZeruiahAbishai, the son of Zeruiah, is a prominent figure in the narrative of David's reign. Zeruiah, David's sister, bore three sons who were all valiant warriors: Joab, Abishai, and Asahel. Abishai's loyalty to David is unwavering, and his impulsive nature often leads him to propose immediate and violent solutions to problems. His character is a study in zeal and loyalty, reflecting the warrior culture of ancient Israel, where family ties and loyalty to the king were paramount. said to the king
The king, in this context, is David, who is fleeing from his son Absalom. This moment is a testament to David's humility and patience. Despite being the anointed king, David is in a vulnerable position, and his response to Abishai's suggestion will reveal his character. The dialogue between Abishai and David highlights the tension between justice and mercy, a recurring theme in David's life. Why should this dead dog curse
The phrase "dead dog" is a term of contempt in ancient Near Eastern culture. It signifies something worthless and despicable. Abishai's use of this term reflects his disdain for Shimei, who is cursing David. The cultural context here is important; cursing a king was a serious offense, often punishable by death. Abishai's indignation is rooted in a deep sense of honor and justice, reflecting the societal norms of the time. my lord the king?
Abishai's reference to David as "my lord the king" underscores his respect and allegiance to David. Despite David's current predicament, Abishai acknowledges his rightful authority. This phrase also highlights the divine right of kings, a belief that the king is God's appointed ruler. Abishai's loyalty is not just to David as a person but to the office he holds, which is seen as ordained by God. Let me go over and cut off his head!
Abishai's proposal to "cut off his head" is a literal and immediate response to the perceived insult. In the ancient world, beheading was a common form of execution for traitors and blasphemers. This phrase reflects the harsh realities of justice in the ancient Near East, where swift retribution was often seen as necessary to maintain order and respect for authority. Abishai's suggestion is a test of David's leadership and his ability to balance justice with mercy. Persons / Places / Events 1. AbishaiThe son of Zeruiah and brother of Joab, Abishai was a loyal and valiant warrior in King David's army. Known for his bravery, he often took initiative in defending David. 2. ZeruiahThe mother of Abishai, Joab, and Asahel. She is often mentioned in the context of her sons' actions and loyalty to King David. 3. King DavidThe second king of Israel, known for his heart for God and his complex life of triumphs and trials. At this point in the account, David is fleeing from his son Absalom, who has usurped the throne. 4. ShimeiA member of the house of Saul, who cursed David as he fled from Absalom. His actions are a significant part of the account, highlighting the tension and division within Israel. 5. The EventAs David flees from Absalom, Shimei curses him, throwing stones and dirt. Abishai's response is to defend David's honor by suggesting a violent retaliation. Teaching Points Zeal for JusticeAbishai's reaction reflects a zeal for justice and loyalty. While commendable, it must be tempered with wisdom and restraint. Christians are called to balance zeal with grace. Responding to InsultsDavid's restraint in the face of Shimei's curses is a powerful example of humility and trust in God's justice. Believers are encouraged to respond to insults with patience and faith. Trusting God's SovereigntyDavid's refusal to harm Shimei demonstrates his trust in God's sovereignty over his life and reign. Christians are reminded to trust God's plan, even when facing opposition. The Power of RestraintAbishai's offer to kill Shimei contrasts with David's restraint. This highlights the power and importance of self-control and the wisdom in choosing peace over violence. Bible Study Questions 1. How does Abishai's reaction to Shimei's cursing reflect human nature, and what can we learn from David's response? 2. In what ways does David's handling of Shimei's insults demonstrate trust in God's justice, and how can we apply this to our own lives? 3. How does the New Testament teaching on loving enemies challenge Abishai's instinct for retaliation, and what practical steps can we take to love those who oppose us? 4. What does this passage teach us about the importance of self-control and restraint in leadership and personal relationships? 5. How can we apply the principle of leaving vengeance to God in our daily interactions and conflicts? Connections to Other Scriptures 1 Samuel 26:8Abishai previously offered to kill Saul, showing his consistent willingness to protect David, even through violence. Matthew 5:44Jesus teaches to love our enemies and pray for those who persecute us, contrasting Abishai's instinct for retaliation. Romans 12:19Paul instructs believers to leave vengeance to God, aligning with David's response to Shimei's cursing. People Abishai, Absalom, Ahithophel, Arkite, David, Gera, Hushai, Mephibosheth, Saul, Shimei, Zeruiah, ZibaPlaces Bahurim, JerusalemTopics Abishai, Abi'shai, Aside, Curse, Cursing, Cut, Dead, Dog, Pass, Please, Revile, Turn, Zeruiah, Zeru'iahDictionary of Bible Themes 2 Samuel 16:9 4630 dog
5157 head 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 16:9 NIV2 Samuel 16:9 NLT2 Samuel 16:9 ESV2 Samuel 16:9 NASB2 Samuel 16:9 KJV
2 Samuel 16:9 Commentaries
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