Chapter Sixteen
David Encounters Ziba
16:1 When David had passed a little beyond the summit, Ziba the servant of Mephibosheth met him, with a couple of donkeys saddled, bearing two hundred loaves of bread, a hundred bunches of raisins, a hundred of summer fruits, and a skin of wine.
Shortly after David crested the summit of the Mount of Olives, he was approached by Ziba one of Saul’s servants who was now employed by Jonathan’s son Mephibosheth (see 2 Samuel 9:2-13). Ziba had prepared a significant amount of food and brought a couple of donkeys for transportation (since two donkeys would be insufficient to carry that much food and and render aid to a number of David’s family that could benefit from riding, many believe that the Hebrew word ṣě·měḏ, translated here as ‘a couple’ should be considered in a broader sense referring to a team of several donkeys).
16:2 And the king said to Ziba, “Why have you brought these?” Ziba answered, “The donkeys are for the king’s household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who faint in the wilderness to drink.”
David asks Ziba why he brought all of these things to him, Ziba replies, that the donkeys are for the king’s family to ride on, the bread and fruit (likely figs) for the young men, and wine for those that may get thirsty in the wilderness.
16:3 And the king said, “And where is your master’s son?” Ziba said to the king, “Behold, he remains in Jerusalem, for he said, ‘Today the house of Israel will give me back the kingdom of my father.’ ”
David then asks Ziba, “Where’s Mephibosheth?” Ziba says that he stayed in Jerusalem because he had believed that the people of Israel will give him back the kingdom that belonged to his father.
16:4 Then the king said to Ziba, “Behold, all that belonged to Mephibosheth is now yours.” And Ziba said, “I pay homage; let me ever find favor in your sight, my lord the king.”
These words must have cut David deeply after everything he did for Mephibosheth, but what David did not know was that Ziba was an opportunist and lied about everything. But David did not know that at that time and promised Ziba that he would receive all that belonged to Mephibosheth. Ziba responded by paying homage (Hebrew hišᵉt·tǎ·ḥǎwê’·ṯî, to bow down, lay prostrate before) to David. However, no royal confiscation of land or property could take place until David was back on the throne.
Shimei Curses David
16:5 When King David came to Bahurim, there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera, and as he came he cursed continually.
As they approached Bahurim, a Benjaminite city just north of Jerusalem, a relative of Saul named Shimei, came out of the city and began to curse David nonstop.
16:6 And he threw stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left. 7 And Shimei said as he cursed, “Get out, get out, you man of blood, you worthless man! 8 The LORD has avenged on you all the blood of the house of Saul, in whose place you have reigned, and the LORD has given the kingdom into the hand of your son Absalom. See, your evil is on you, for you are a man of blood.”
Along with his cursing, Shimei threw stones at David and at everyone with him. He yelled to David to “Get out,” calling him a man of blood as well as being a worthless man (Hebrew bᵉliy·yā’·ʿǎl, son of Belial, see 1 Samuel 25:25; 30:22; 2 Samuel 20:1, click here to read more about this word). He then shouted that YHWH had avenged on him all the blood of Saul, the king that David replaced, and now YHWH has given the kingdom to his son Absalom. Shimei, like many from the tribe of Benjamin, believed that God set the family of Saul as the ruling dynasty for Israel and that David was responsible for the house of Saul’s decline and eventual removal from royalty. They were either unaware of Saul’s disobedience to God and the subsequent departure of the Holy Spirit from him, or chose to not believe the facts. Shimei continued by shouting, “See, your evil is on you, for you are a man of blood.”
16:9 Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and take off his head.”
Listening to Shimei’ ranting and raving, Abishai, the son of Zeruiah, David’s sister, asks David why is he tolerating this verbal barrage. He calls him a “dead dog,” (a reference to what was often considered the lowest of animals in Israel and therefore, with or without the qualifying adjective “dead,” a term of reproach and insult, being totally worthless, see 1 Samuel 17:43; 24:14; 2 Samuel 3:8) and asks permission to cut off his head.
16:10 But the king said, “What have I to do with you, you sons of Zeruiah? If he is cursing because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’ ”
Undoubtedly while shaking his head, David essentially asks, “What am I going to do with you, you sons of Zeruiah?” Both him and his brother Joab would likely be called “hotheads” today, both expressed tremendous zeal when it came to the king’s honor. Abishai was the one who a few years earlier wanted to kill Saul while he was asleep (see 1 Samuel 26:6-9). David surmises that Shimei may be doing what God wants him to be doing and stops Abishai from killing Shimei.
David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities, and he therefore regarded the cursing of this man as a chastisement from heaven.[1]
16:11 And David said to Abishai and to all his servants, “Behold, my own son seeks my life; how much more now may this Benjaminite! Leave him alone, and let him curse, for the LORD has told him to. 12 It may be that the LORD will look on the wrong done to me, and that the LORD will repay me with good for his cursing today.”
David then turns and speaks to all of his servants, and says if my own son wants me dead, how much more would this Benjaminite desire the same, leave him alone and let him curse, for YHWH told him to do it. Perhaps God will see that he is being wronged and will bless him instead of the curses.
16:13 So David and his men went on the road, while Shimei went along on the hillside opposite him and cursed as he went and threw stones at him and flung dust. 14 And the king, and all the people who were with him, arrived weary at the Jordan. And there he refreshed himself.
So David and his entourage of family members, servants and fighting men continued on the road east toward the Jordan River, while ignoring Shimei’s words and antics. They all arrived without further confrontations to the Jordan River Valley, weary but safe. David took the time to refresh himself there.
Absalom Enters Jerusalem
16:15 Now Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him. 16 And when Hushai the Archite, David’s friend, came to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!”
The author now turns to Absalom who was probably entered Jerusalem shortly after David left. The author also tells us that he was joined by David’s old confidant and counselor, Ahithophel (see 2 Samuel 15:12). Hushai came out to greet Absalom, and proclaimed, “Long live the king! Long live the king!” Hushai was recruited by David to be his spy among Absalom and his advisors, but needs to convince Absalom that he, like Ahithophel, betrayed David and became loyal to Absalom (see 2 Samuel 15:32-37). It is interesting to note that when Hushai announced, “Long live the king!” he never mentioned a name, as he could say he never betrayed David, even while he was trying to earn the trust of Absalom.
16:17 And Absalom said to Hushai, “Is this your loyalty to your friend? Why did you not go with your friend?”
Absalom who knew that Hushai was a friend of David and asks him, “Is this how loyal you are to your friends? Why didn’t he leave with his father?”
16:18 And Hushai said to Absalom, “No, for whom the LORD and this people and all the men of Israel have chosen, his I will be, and with him I will remain. 19 And again, whom should I serve? Should it not be his son? As I have served your father, so I will serve you.”
Hushai replied, that he will follow the man who is chosen by YHWH, and by all the people of Israel. He then states, “When it comes to whom shall I serve? Why not the son? I served your father, so I will now serve you.”
16:20 Then Absalom said to Ahithophel, “Give your counsel. What shall we do?” 21 Ahithophel said to Absalom, “Go in to your father’s concubines, whom he has left to keep the house, and all Israel will hear that you have made yourself a stench to your father, and the hands of all who are with you will be strengthened.”
Absalom immediately seeks advice from Ahithophel, now that they are occupying the capital city, he asks, “What’s next?” Ahithophel tells him to have sexual intercourse with the concubines David had left behind to take care of his house. Then the people of Israel will know that he, “made yourself a stench to your father,” and as a result his people will support him even more. The phrase “made yourself a stench,” is one Hebrew word, niḇ·ʾǎš’·tā, meaning to stink, be repulsive, to be offensive (see Genesis 34:30; Exodus 5:21; Proverbs 13:5).
Ahithophel’s plan was brazen, simple, and almost sure to succeed. The plan would accomplish at least two things. First of all, by exercising privileges reserved only for Israel’s king, Absalom would unambiguously demonstrate his claim to Israel’s throne. At the same time, his outrageous act would energize those participating in the coup: by modeling a flamboyant rejection of King David, others would be emboldened to become “a stench in” David’s “nostrils” as well.[2]
16:22 So they pitched a tent for Absalom on the roof. And Absalom went in to his father’s concubines in the sight of all Israel.
We are told that they pitched a tent on the roof (presumably on top of David’s house) and Absalom publicly had sexual intercourse with David’s concubines.
16:23 Now in those days the counsel that Ahithophel gave was as if one consulted the word of God; so was all the counsel of Ahithophel esteemed, both by David and by Absalom.
Ahithophel’s advice was considered to be so wise that it was thought to be from one who consulted an oracle of God. It appears that David and Absalom both valued the advice of Ahithophel in this way.
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[1] Jamieson, R. (n.d.). A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Joshua–Esther: Vol. II (p. 255). William Collins, Sons, & Company, Limited.
[2] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, pp. 410–411). Broadman & Holman Publishers.