Poole on 2 Samuel 19:24-28: The Restoration of Mephibosheth? (Part 1)

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Verse 24:[1]  And (2 Sam. 9:6) Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

[Mephibosheth the son of Saul[2] (thus Jonathan, Montanus, Pagnine, Tigurinus, Munster)]  The grandson of Saul (Junius and Tremellius, Osiander, similarly the Septuagint, Syriac, Arabic).  As the Hebrews call ancestors fathers, so they call descendants sons (Sanchez).

The son of Saul, that is, the grandson, 2 Samuel 9:3, 6.

[With his feet unwashed, ‎וְלֹא־עָשָׂ֙ה רַגְלָ֜יו]  He had not done his feet (Montanus, Vatablus).  He had not attended to his feet (Septuagint, Junius and Tremellius); he had not prepared (Pagnine).  To do signifies, among other things, to put in order and to prepare (Sanchez, Nobilius).  [See our comments on Deuteronomy 21:12.[3]]  He had not attended to cutting the nails of his feet (certain interpreters in Vatablus).  The Septuagint adds something here, that is, in the Sixtine codex, he had not attended to his feet, neither had he done his nails, in Greek οὐκ ὠνυχίσατο, he did not cut his nails (Sanchez).  He had not washed his feet (Jonathan, Syriac, Arabic, Munster, Tigurinus, Castalio, Mariana, Osiander, Grotius), as in public mourning (Grotius).  The Jews, because as a result of their complexion they smell, as the Arabs do also, after the likeness of goats, whence the Jews are called by the Poets and common people stinking (see Ammianus’ Matters Conducted 2, concerning the Emperor Marcus, and Martial’s Epigrams 4:4 [Sanchez]), were wont often to wash their bodies, and especially their feet, as smelling worse; especially because many in Judea, as a hot region, were going about with their feet bare, or covered only with sandals; therefore, their feet, by going about through dirt and dust, were filthy (Lapide almost out of Sanchez).  Moreover, unwashed feet were readily evident, since the Hebrews did not have boots, and the sandals, which which they had for shoes, were not completely covering the feet (Sanchez).

Had neither dressed his feet; by cutting his nails, and by washing his feet, which was usual in those hot climates, and very refreshing; and therefore now neglected, as becoming a mourner.

[And with his beard uncut, ‎וְלֹא־עָשָׂ֣ה שְׂפָמ֗וֹ]  And he had not done (had not prepared [Pagnine], had not attended to [Septuagint, Junius and Tremellius, Piscator], had not shaved, or clipped [Jonathan, Syriac, Munster, Tigurinus, Castalio, Mariana], had not cleansed [Strigelius]) his moustache (Montanus, Junius and Tremellius) (or his lip [Pagnine, Septuagint, Jonathan], upper lip [Mariana], his beard [Munster, Tigurinus, Castalio], the beard of his upper lip [Vatablus, thus Munster]).  These were signs of mourning (Martyr).  Whatever is unusual is wont to be applied to mourning; of which sort is to have hair, either, 1.  clipped to the skin, as it is evident from Leviticus 21:5; Isaiah 15; Jeremiah 41:5.  Or, 2.  excessively lengthy, which was also customary among the Romans, Livy’s “Decades” 1:6; 3:7, and Frontinus’ Stratagems 5 (Sanchez).  He, impatient of sorrow, returned, with his beard and hair hanging down:  Suetonius[4] in “Caligula”.[5] 

Nor trimmed his beard; but suffered it to grow very long and disorderly, as was usual with many persons in a forlorn or mournful state.

[He had not washed his clothes]  Namely, his linens, undergarments, etc.  This also was customary in mourning.  See Ovid’s Epistle of Laodamia.  From this neglect of body and clothing David clearly discerned that what Mephibosheth was saying was true (Menochius).

Nor washed his clothes; his linen clothes.  This and the former were signs that he was a true and obstinate mourner, that laid aside his usual refreshments; and they are here mentioned as evidences of the falsehood of Ziba’s former relation concerning him, 2 Samuel 16:3.

Verse 25:[6]  And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, (2 Sam. 16:17) Wherefore wentest not thou with me, Mephibosheth?

[And when he had met the king at Jerusalem, ‎וַיְהִ֛י כִּי־בָ֥א יְרוּשָׁלִַ֖ם לִקְרַ֣את הַמֶּ֑לֶךְ]  When he had come to Jerusalem in the way of the king (Tigurinus, similarly Munster, Pagnine, Septuagint, Jonathan, Syriac, Montanus).  And when, departing from Jerusalem, he had med the king (Arabic).  And he met the king, when the king returned to Jerusalem (Junius and Tremellius).  Now, when the King came to Jerusalem, Mephibosheth came to meet the king (certain interpreters in Vatablus).

When he was come to Jerusalem; so it is supposed, that Mephibosheth, though he went to meet the king, wanted either courage or fit opportunity to speak to the king till he came to Jerusalem, because of the great multitudes that addressed themselves to the king by the way.  Though it might more reasonably be thought that he could not go from Jerusalem to meet the king, as others did, because he wanted conveniences for his journey; for Ziba had gotten all his lands and goods, 2 Samuel 16:4, and it is not likely that he, who would not provide him an ass to ride on, or to accompany the king at his departure, would now be hasty to furnish him with one to meet the king, to whom he knew he would complain of him.  But the words may seem to be better rendered thus, when he went[7] (for so the Hebrew verb signifies, Ruth 3:7;[8] Jonah 1:3[9]) from (which preposition is oft understood) Jerusalem; for there he was, 2 Samuel 16:3; and having continued there, as probably he did, (because he wanted an ass to convey him elsewhere, and knew not where to be with more safety,) he could not properly nor truly be said to have come thither to meet the king.

[Wherefore wentest not thou with me?]  He severely reproves his ingratitude (Sanchez).

Wherefore wentest not thou with me, as justice and gratitude obliged thee to do?

Verse 26:[10]  And he answered, My lord, O king, my servant deceived me:  for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

[He despised me]  Hebrew:  He misled or deceived me (Menochius, Munster, Junius and Tremellis, Septuagint), that is, by leaving without me, who had nevertheless prepared an ass, etc. (Munster).  He did not prepare mules and provisions (Menochius).

My servant deceived me, by carrying away the ass which I bid him saddle for me.

Verse 27:[11]  And (2 Sam. 16:3) he hath slandered thy servant unto my lord the king; (2 Sam. 14:17, 20) but my lord the king is as an angel of God:  do therefore what is good in thine eyes.

[He accused me, etc., ‎וַיְרַגֵּ֣ל בְּעַבְדְּךָ֔ [12]]  And he detracted against thy servant (Montanus).  And he (understanding, Ziba [Munster]) accused (falsely traduced [Munster, Tigurinus]; but he denounced [Vatablus]) me, thy servant (Pagnine, Tigurinus).  He acted deceptively in the case of thy servant (Septuagint).

[Thou art as an Angel of God]  That is, of such great understanding (Piscator, thus Vatablus, Menochius).

As an angel of God, to distinguish between true reports and calumnies:  see on 2 Samuel 14:20.

Verse 28:[13]  For all of my father’s house were but dead men (Heb. men of death,[14] 1 Sam. 26:16[15]) before my lord the king:  (2 Sam. 9:7, 10, 13) yet didst thou set thy servant among them that did eat at thine own table.  What right therefore have I yet to cry any more unto the king?

[Liable to death, etc., ‎כִּ֤י אִם־אַנְשֵׁי־מָ֙וֶת֙]  Only men of death (Pagnine, Vatablus), worthy of death (Vatablus), according to that highest rigor wherewith all that are among one’s enemies are held to be enemies (Grotius).  He says this because of the persecutions of Saul (Vatablus).  Whence I ought with equanimity to bear it, if thou shouldest take all things from me.  Would that we were thus affected toward God.  But, should He diminish somewhat from our blessings, we immediately complain (Martyr).  If it is pleasing to believe me guilty, and to deprive me, not only of possessions, but also of life, thou art easily able to do it (Menochius).

Before my lord the king, that is, before thy tribunal:  we were all at thy mercy; not my estate only, (which thou hast now granted to Ziba,) but my life also was in thy power, if thou hadst dealt with rigour, and as earthly kings use to do with their predecessors’ and enemies’ children.  For otherwise by the law of God Saul himself had not deserved to die by David’s hands, as David himself confessed; much less his children, who were not to die for their father’s sins, Deuteronomy 24:16.  But Mephibosheth speaks like a courtier, and like an orator, aggravating matters against himself, that he might seem to justify the king’s sentence, and to submit to it; and so insinuate himself unto the king’s favour.

[What just complaint do I then have, etc.? ‎וּמַה־יֶּשׁ־לִ֥י עוֹד֙ צְדָקָ֔ה וְלִזְעֹ֥ק ע֖וֹד אֶל־הַמֶּֽלֶךְ׃]  And, or but, what is to me further righteousness (of righteousness [Pagnine, Vatablus], that is, of a just complaint [Vatablus), and to cry out (or that I might cry out [Pagnine], or, that I might complain, and vociferate:  Thus they understand because of the ו/and [certain interpreters in Vatablus]) further to the King? (Montanus, Pagnine).  What justification do I have, that I might vociferate, etc.? (Septuagint).  And what further merit do I have, that I might cry, etc. (Jonathan).  I am now able neither to justify myself, not to speak before the king (Syriac, similarly the Arabic).  What right have I to follow [read, to complain at my peril] any more to the king? (Tigurinus), or, to vociferate any more to the king? (Munster, similarly the English, Dutch).  And what is further to be claimed of right to me? (that is, because of the goods withdrawn, the honor detracted, etc. [Junius]); or (Hebrew:  and [Piscator]) to expostulate further before the king? (Junius and Tremellius).  Hebrew:  to cry, etc., by imploring his help against my servant? (Piscator).  What if righteousness is here taken for mercy, as it happens in other passages? that is to say, what place of pardon is there for me? (Mariana).

To cry any more unto the king, to wit, for the vindication of mine honour, and the restitution of my estate.

[1] Hebrew: ‎וּמְפִבֹ֙שֶׁת֙ בֶּן־שָׁא֔וּל יָרַ֖ד לִקְרַ֣את הַמֶּ֑לֶךְ וְלֹא־עָשָׂ֙ה רַגְלָ֜יו וְלֹא־עָשָׂ֣ה שְׂפָמ֗וֹ וְאֶת־בְּגָדָיו֙ לֹ֣א כִבֵּ֔ס לְמִן־הַיּוֹם֙ לֶ֣כֶת הַמֶּ֔לֶךְ עַד־הַיּ֖וֹם אֲשֶׁר־בָּ֥א בְשָׁלֽוֹם׃

[2] Hebrew:  ‎וּמְפִבֹ֙שֶׁת֙ בֶּן־שָׁא֔וּל .

[3] Deuteronomy 21:12:  “Then thou shalt bring her home to thine house; and she shall shave her head, and pare (‎וְעָשְׂתָה) her nails…”

[4] Gaius Suetonius Tranquillus (c. 75- c. 130) was a Roman historian.

[5] De Vita Cæsarum.

[6] Hebrew:  ‎וַיְהִ֛י כִּי־בָ֥א יְרוּשָׁלִַ֖ם לִקְרַ֣את הַמֶּ֑לֶךְ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֛מָּה לֹא־הָלַ֥כְתָּ עִמִּ֖י מְפִיבֹֽשֶׁת׃

[7] Hebrew:  ‎כִּי־בָא.

[8] Ruth 3:7:  “And when Boaz had eaten and drunk, and his heart was merry, he went (‎וַיָּבֹא) to lie down at the end of the heap of corn:  and she came (‎וַתָּבֹא) softly, and uncovered his feet, and laid her down.”

[9] Jonah 1:3:  “But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going (‎בָּאָה) to Tarshish:  so he paid the fare thereof, and went down into it, to go (‎לָבוֹא) with them unto Tarshish from the presence of the Lord.”

[10] Hebrew: ‎וַיֹּאמַ֕ר אֲדֹנִ֥י הַמֶּ֖לֶךְ עַבְדִּ֣י רִמָּ֑נִי כִּֽי־אָמַ֙ר עַבְדְּךָ֜ אֶחְבְּשָׁה־לִּי֩ הַחֲמ֙וֹר וְאֶרְכַּ֤ב עָלֶ֙יהָ֙ וְאֵלֵ֣ךְ אֶת־הַמֶּ֔לֶךְ כִּ֥י פִסֵּ֖חַ עַבְדֶּֽךָ׃

[11] Hebrew:  ‎וַיְרַגֵּ֣ל בְּעַבְדְּךָ֔ אֶל־אֲדֹנִ֖י הַמֶּ֑לֶךְ וַאדֹנִ֤י הַמֶּ֙לֶךְ֙ כְּמַלְאַ֣ךְ הָאֱלֹהִ֔ים וַעֲשֵׂ֥ה הַטּ֖וֹב בְּעֵינֶֽיךָ׃

[12] רָגַל signifies to go about.

[13] Hebrew:  ‎כִּי֩ לֹ֙א הָיָ֜ה כָּל־בֵּ֣ית אָבִ֗י כִּ֤י אִם־אַנְשֵׁי־מָ֙וֶת֙ לַאדֹנִ֣י הַמֶּ֔לֶךְ וַ֙תָּשֶׁת֙ אֶֽת־עַבְדְּךָ֔ בְּאֹכְלֵ֖י שֻׁלְחָנֶ֑ךָ וּמַה־יֶּשׁ־לִ֥י עוֹד֙ צְדָקָ֔ה וְלִזְעֹ֥ק ע֖וֹד אֶל־הַמֶּֽלֶךְ׃ פ

[14] Hebrew:  ‎אַנְשֵׁי־מָוֶת.

[15] 1 Samuel 26:16:  “This thing is not good that thou hast done.  As the Lord liveth, ye are worthy to die (‎בְנֵי־מָוֶת, sons of death), because ye have not kept your master, the Lord’s anointed.  And now see where the king’s spear is, and the cruse of water that was at his bolster.”