2 Samuel 16:10

2Sa 16:10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?

Ver. 10. What have I to do with you, ye sons of Zeruiah?] So that Joab, it seemeth, as well as Abishai, had a hand in this request of revenge, and is therefore thus shaken up, unless it were so that Abner’s death were now laid afresh in his dish, as that wherewith Shimei had newly twitted David Ambrose, citing these words of David, crieth out. O altitudo prudentiae! O altitudo patientiae! O devorandae contumeliae grande inventum! Ecce verborum contumelia parricidii levavit aerumnam, &c. Reproaches make graces more splendent. As the gardener planteth his unsavoury herbs, garlic and onions, near his sweetest roses, saith Plutarch, that so the smell thereof may be the more prized.

Because the Lord hath said unto him, Curse David,] sc., By the secret impulse of some evil spirit, saith Piscator: or by a secret command of providence, say others: and this consideration framed David’s heart to so much patience, that he was "as a deaf man that heard not, and as a dumb man in whose mouth are no reproofs." {Psa 38:13-14} He could sit and sing,

“ Incessunt, taceo: culpant, fero: crimina spargunt,

Dissimulo: mordent, abque dolore meo.

Latrant, non moveor: frendent, non curo: minantur,

Non metuo: mordent labra, laboro nihil."

Who shall then say, Wherefore hast thou done so?] God is αιυπευθυνος, not bound to give an account to any: neither needeth he so to do, since his will is the rule of right, and his judgments are sometimes secret, always just, David knew there was cause enough.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 16:10. What have I to do with you? &c. — In this matter I ask not your advice, nor will I follow it. Your violent counsels are no way pleasing or fit for me at present. The Lord hath said unto him, Curse David — God, by bringing me into this distressed condition, hath caused me to appear a proper object of his scorn, hath left him to his own wickedness, and now gives him an opportunity, in the course of his providence, of pouring forth the malignity of his heart, without restraint, or fear of being punished for so doing. We cannot suppose David meant that God, strictly speaking, had either bid Shimei curse him, or had excited him so to do: but merely that, his heart being full of malice and rage, God had now put it into his power to give full vent to these diabolical passions as a punishment to David. Unto this the good king humbly submits, looking upon it as coming from the hand of God, who had delivered him up to this contempt. And in this David’s patience and meekness were admirable, for it is not an easy thing to stifle all emotions of revenge when there is a high provocation to it, and no difficulty in taking it. David did not scorn these curses as proceeding from the mouth of a base wretch, not worthy to be regarded, but acknowledged that his sins had merited this chastisement, and that God was just in suffering him to be afflicted with it. Who shall then say, Wherefore hast thou done so? — Who shall reproach God’s providence for permitting this? Or, who shall restrain him from executing his just judgment against me?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

16:10 If the Lord has told him to curse me: David felt it might have been punishment for past sins. • David was—contrary to Shimei’s charges—reducing the violence that surrounded him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

David felt that this was the judgment of God for his sin, and therefore humbleth himself to his rod.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Because the Lord hath said] The particle וכי vechi should be translated for if, not because. FOR IF the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) So let him curse.—This translation follows the margin of the Hebrew, as the LXX. and Vulg. also do. David, throughout, recognises that all his sufferings were from the Lord’s hand, and he wishes to submit himself entirely to His will. He does not, of course, mean to justify Shimei’s wrong; but only to say that, as far as his sin bears upon himself, it is of Divine appointment and he cannot resent it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. What have I to do with you] ‘What have we in common? leave me alone.’ The phrase is used to repel an unwelcome suggestion, and repudiate participation in the thoughts and feelings of another. Cp. ch. 2Sa_19:22; Joh_2:4.

ye sons of Zeruiah] Joab probably seconded Abishai’s request. For David’s abhorrence of his nephews’ ferocity, see ch. 2Sa_3:39.

so let him curse, &c.] This is the rendering of the traditional reading (Qrî). The written text (Kthîbh) may be rendered, when he curseth, and when the Lord, &c., who then shall say, &c.: or, for he curseth because the Lord, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king said, what have I to do with you, ye sons of Zeruiah?.... It seems as if Joab, the brother of Abishai, joined with him in this request to have leave to take off the head of Shimei; and though David had to do with them as his relations, his sister's sons, and as they were generals in his army; yet in this case he would have nothing to do with them, would not take their advice, nor suffer them to take revenge on this man for his cursing him: or "what is it to me, or to you" (u)? what signifies his cursing? it will neither hurt me nor you:

so let him curse; go on cursing after this manner; do not restrain him from it, or attempt to stop his mouth: or, "for he will curse" (w); so is the textual reading; you will not be able to restrain him, for the following reason:

because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exo 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; which action was attended with the predetermined concourse of divine Providence, so far as it was an action; though, as a sinful action, it was of Shimei, sprung from his own heart, instigated by Satan; but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it:

who shall then say, wherefore hast thou done so? for though Shimei might justly be blamed, and reproved for it, yet the thing itself was not to be hindered or restrained, it being according to the will and providence of God, to answer some good end with respect to David.

(u) "quid mihi et vobis", V. L. Pagninus, Montanus. (w) "quia", Moatanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

What have I to do ... - See the marginal references compare Mat 8:29; Joh 2:4, and a similar complaint about the sons of Zeruiah 2Sa 3:39. And for a like striking incident in the life of the Son of David, see Luk 9:52-56.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Hath bid him curse. Not that the Lord was the author of Semei’s sin, which proceeded purely from his own malice, and the abuse of his free-will; but that knowing and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins. (Challoner) --- He adored the justice of God; who is often said to do what he does not hinder, or what he only permits. (Estius) --- David is here a noble figure of Jesus Christ, excusing his executioners, (Haydock) and receiving the insults of the Jews, without complaining. (Calmet) --- If Semei had not been guilty of sin, but acted according to God’s will, he could not have been justly punished, 3 Kings ii. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

What have I to do with you? to wit, in this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit.

Because the Lord hath said unto him; not that God commanded it by his word, for that severely forbids it, Exo 22:28; or moved him to it by his Spirit, for neither was that necessary nor possible, because God tempteth no man, Jam 1:13; but that the secret providence of God did order and overrule him in it. God did not put any wickedness into Shimei’s heart, for he had of himself a heart full of malignity and venom against David; but only left him to his own wickedness; took away that common prudence which would have kept him from so foolish and dangerous an action; directed his malice that it should be exercised against David, rather than another man, as when God gives up one traveller into the hands of a robber rather than another; inclined him to be at home, and then to come out of his doors at that time when David passed by him; and brought David into so distressed a condition, that he might seem a proper object of his scorn and contempt. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1Ki 17:4, and to send forth his word and commandment to senseless creatures, Psa 147:15,18.

Who shall then say? not unto Shimei, for it was justly said so to him afterwards, 1Ki 2:9, but unto the Lord; who shall reproach God’s providence for permitting this? Or, who shall by words or actions restrain him from executing God’s just judgment against me?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Ye sons of Zeruiah — Perhaps Joab joined with Abishai in the request to avenge the king.

The Lord hath said unto him, Curse David — By this we are not to understand that God personally communicated with Shimei, and by direct revelation ordered him to curse David; but that David recognised in Shimei’s cursing one method of receiving the divine judgments upon himself for his past sins. It was an instance where God made the wrath of one man an instrument of scourging another for his crimes. David felt that the hand of God was in it.

Pure from the blood of Saul in vain,

He dares not to the charge reply;

Uriah’s doth the charge maintain,

Uriah’s doth against him cry.

Let Shimei curse: the rod he bears

For sins which Mercy had forgiven,

And in the wrongs of man reveres

The awful righteousness of Heaven.

Lord, I adore thy gracious will —

Through every instrument of ill

My Father’s goodness see;

Accept the complicated wrong

Of Shimei’s hand and Shimei’s tongue

As kind rebukes from thee. — C. Wesley.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What have I, &e. - In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it. The Lord - God did not put any wickedness into Shimei's heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1 Kings xvii, 4, and to send forth his word to senseless creatures, Psalm 1xlvii, 15, 18. Who shall reproach God's providence for permitting this? Or, who shall restrain him from executing his just judgment against me?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He should curse [me] like this. He should curse like this.

God told him. Is it possible that a man like him who is head of the Sanhedrin would curse the king if he were not told [to do so] by God?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.