2 Samuel 16:9
Then said Abishai the son of Zeruiah to the king, Why should this dead dog curse my lord the king? let me go over, I pray you, and take off his head.
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16:5-14 David bore Shimei's curses much better than Ziba's flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself: the world's smiles are more dangerous than its frowns. Once and again David spared Saul's life, while Saul sought his. But innocence is no defence against malice and falsehood; nor are we to think it strange, if we are charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He whose judgment is according to truth. See how patient David was under this abuse. Let this remind us of Christ, who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs, and get good from them, instead of being provoked by them. David the hand of God in it, and comforts himself that God would bring good out of his affliction. We may depend upon God to repay, not only our services, but our sufferings.This dead dog - See the marginal reference and 2 Samuel 9:8 note.

Go over - The ravine, possibly with a stream of water 2 Samuel 17:20, which lay between them and Shimei.

2Sa 16:5-19. Shimei Curses David.

5-12. when king David came to Bahurim—a city of Benjamin (2Sa 3:16; 19:16). It is, however, only the confines of the district that are here meant.

Shimei, … a man of the family of Saul—The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. 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. His answer to Abishai's proposal evinced the spirit of deep and humble resignation—the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power.

No text from Poole on this verse. Then said Abishai the son of Zeruiah unto the king,.... A sister's son of his, and a general in the army, who could not bear to hear the king abused in this manner:

why should this dead dog curse my lord the king? be suffered to do it with impunity; a "dog" he calls him, because of his vileness and baseness, and because of his impudence, and on account of his reproachful and abusive language, aptly signified by the snarling and barking of a dog; and a "dead" dog, as being useless, detestable, and abominable:

let me go over, I pray thee, and take off his head; go over the plain where David and his men were, to the hill on which Shimei was, and strike off his head with his sword; which he could easily do, and soon put an end to his cursing.

Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
9. Then said Abishai] Consistently with his character on the former occasion when he wished to slay Saul (1 Samuel 26:8), and on the later occasion, when he was for refusing Shimei’s suit for pardon (ch. 2 Samuel 19:21). His fiery zeal reminds us of the Sons of Thunder (Luke 9:54), and David’s answer recalls Christ’s answer to Peter (John 18:10-11).

this dead dog] See ch. 2 Samuel 9:8, 2 Samuel 3:8, and notes there.Verse 9. - Then said Abishai. Abishai's indignation was natural, and it is evident, from ver. 10, that Joab shared it. Shimei's conduct was abominable, and David finally condemned him to death for it (1 Kings 2:8, 9), having probably found that, even after his pardon, he was an implacable enemy. His revilings now must not only have been painful to David, but depressing to all the people that were with him, and there must have been many a murmur in the ranks at the king allowing such conduct to go unpunished. But he was in a state of great mental distress and self-condemnation. He had borne sorrow after sorrow since the day when, by his own great sin, he had opened the floodgates of wickedness; and now the son whom he dearly loved, and who had first been put wrong by a crime which might never have been committed but for his own example, was seeking both his crown and his life, and had made his cup of sorrow full to the brim and running over. At such a time of agony it was even a relief to have outward affliction to bear; for it brought the consoling thought that the Divine chastisement had its merciful limit. Jehovah had bidden Shimei revile him, and he would bear it because it was Jehovah's doing. "It may be that Jehovah will look upon my wrong, and that he will requite me good for his cursing of me this day." Go ever. Abishai's word is explained by ver. 13. David's route seems to have lain in a narrow valley, and Shimei, running along the ridge on one side, was near enough for his words to be heard, and for his stones to come near the king's retinue. Abishai, therefore, asked permission to cross over to Shimei's side of the steep ravine with a few men, who would seize him and put him to death. To the further question put by the king, "Where is thy lord (Mephibosheth)? Ziba replied, "Behold, he sits (is staying) in Jerusalem; for he said, To-day will the house of Israel restore the kingship (government) of my father." The "kingship of my father," inasmuch as the throne would have passed to Jonathan if he had outlived Saul. It is obvious enough, apart altogether from 2 Samuel 19:25., the Ziba was calumniating his master Mephibosheth, in the hope of getting possession of the lands that he was farming for him. A cripple like Mephibosheth, lame in both feet, who had never put in any claim to the throne before, could not possibly have got the idea now that the people of Israel, who had just chosen Absalom as king, would give the throne of Saul to such a cripple as he was. It is true that Ziba's calumny was very improbable; nevertheless, in the general confusion of affairs, it was not altogether an inconceivable thing that the oppressed party of Saul might avail themselves of this opportunity to make an attempt to restore the power of that house, which many greatly preferred to that of David, under the name of Mephibosheth.
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