IV. THERE IS A DISTINCT RECOGNITION OF THE WILL OF GOD IN THEM. There is an instructive difference in the conduct of Abishai and David. The man of the world saw the passion and heard the voice of Shimei, and his anger was roused accordingly; the sorrowing man of God saw only the will of God. He seemed deaf to the torrent of curses; with head bowed to the earth, he saw not the man, and the thud of the stones made no impression. "The Lord hath said unto him, Curse David." Yes; it was the Lord. The words of the prophet were true (2 Samuel 12:10-14). Spiritual perception is spontaneous, and, to the godly man, infallible. It passes by the visible to the invisible. Second causes are lost in the efficient Cause. Speculative questions as to human freedom and consecution of events are left behind. The solution of the actual experience in the passing events is found. It is God. This is the significance of all to David. The "waves and billows" are his. They roll to do his will. The force of almightiness is in them. This spiritual discernment plays an important part in the lives of all true Christians. It is not ignorance, it is not a disregard of philosophy on their part, it is not a violation of the sequences of scientific law, when, with an intuition clear and irresistible, they see God in the troubles that fall upon themselves. For spiritual intuition is a higher faculty than logical judgment, and relates to a sphere above all physical sequences. There is no more possibility of men setting this aside by reasonings and discussions concerning physical laws, than the perception of an external world by vision can be set aside by the proof of the existence of a physiological structure of the eye. If commercial disaster falls, if health fails, if friends die, if children become rebellious, if the seeds of former sins bear their bitter fruit,—in all God is seen. Nothing comes in form of trouble to his children but that he has a will in it. There may be a human, even physical side, but the child will discern the Father's will (Hebrews 12:5-10).
V. THE SENSE OF PERSONAL DEMERIT AND DISCERNMENT OF THE WILL OF GOD TONE DOWN THE HARDER TENDENCIES OF HUMAN NATURE. Abishai was true to his nature in wishing to cut off the head of the "dead dog;" and David was true to the chastening effect on his nature of these terrible trials when he resisted the suggestion (verse 10). The heart becomes tender and gentle when under the chastening hand of God, provided, as in David's case, there is a due discernment of personal unworthiness, and of the gracious though just purpose of God in the trouble. We are reminded of One who also endured the contradiction of sinners against himself; who when reviled, reviled not again, and even when bearing more than David could here was pitiful and kind to his foes (Hebrews 12:2, Hebrews 12:3; 1 Peter 2:23; Luke 23:34). It is the mark of a true endurance of the righteous will of God, and conformity of self to the scope of the Divine purpose, that there is in time of trouble no fretting and chafing against the instruments which he may use, be they men or things. Who can curse when the holy will is doing its work? Who can be in wrath and find time for antagonisms when the soul is absorbed in contrite recognition of sin and humble prostration before a storm designed to purify the heart? What gratitude is due to God for the softening influences of calamity I How much richer in meekness and gentleness and the milder and more Christly virtues are many for the poverty and pain they have experienced! The sons of Zeruiah, still so strong and fierce in the world, little know the blessedness of being like unto him who was "meek and lowly in heart."
VI. WITH SILENT HOMAGE TO THE MAJESTY OF GOD THERE IS BLENDED TRUST IN HIS MERCY. David was not playing a part before the eye of man. There was nothing histrionic in his conduct. The profound homage to the Holy One which underlay his confession before Nathan, "I have sinned" (2 Samuel 12:13), was now again rendered in the secrecy of his own soul. The head bowed in submission to the fierceness of the storm indicated an acknowledgment of the righteousness of God. Much rather would the humbled king have been free from the necessity of speaking with the "sons of Zeruiah," and have borne the terrible storm without a thought of protest or feeling of complaint. It is in the most critical moments of life that the soul shrinks from the outward strife of tongues, and in the solemn silence of its own thoughts renders to God a sinful creature's homage. But with this utter surrender to the rights and punitive appointments of the Eternal there is blended a quiet, modest trust in his great mercy. "It may be that the Lord will look on mine affliction" (verse 12). "It may be." Note the content of the words: "He is merciful and gracious. It is inherent in the nature of the Author of the covenant with Israel to be so. The words of the past are evidence of this. I am undone and have no claim; all that comes to crush me comes justly; what he does he does for his Name's sake. Other poor sinners have waited not in vain; the hour may come when he will see his glory to be one with my deliverance, and then the storm will cease. 'He will requite me.' Mercy will find a way of enriching my poor troubled soul out of the very ills which so justly have come upon me." The true heart in its deepest sorrows never loses faith in God's goodness and care. It holds to the possibility of a turn in the tide. It rests not on its merits, not on speculations upon what is unknown, but upon the assured character of God as revealed in Christ. It assumes and presumes nothing, but leaves all with him, and so finds comfort in the hope that through his free unmerited grace all things shalt be found to work together for good (Romans 8:28).
GENERAL LESSONS.
1. It is an illustration of the dreadful nature of sin that it deposits seeds of trouble which may be inactive during a season of prosperity, but which put forth their strength when adversity falls upon us (Psalms 3:5, Psalms 3:6).
2. The children of God may do well to remember that there are watchful foes, human and Satanic, ready to take advantage of any circumstance that may bring reproach on them as servants of the living God (Psalms 3:5, Psalms 3:6).
3. Our faithful attachment to those bearing sorrow because of their shortcomings is a duty, when they bear it in a submissive spirit, even though it cause us to be sharers in their sufferings (Psalms 3:6, 13, 14).
4. In seeking to alleviate the sufferings of the oppressed, we should abstain from vindictive passions (verse 10).
5. The most tender consideration and sympathy should be extended towards those whose hearts are crushed by the ingratitude and cruelty of their own children (verse 11).
6. The most effective way of ministering to those whose spirits are broken down by providential chastisements is to foster in their hearts simple trust in God's great mercy (verse 12). We obtain evidence of our being true children of God when, in the time of our calamity and amidst persecutions, we are followers to those who, when "reviled, reviled not again" (verse 11; cf. 1 Peter 2:23).
2 Samuel 16:15-23
Illustrations of facts and principles.
The facts are:
1. Absalom enters Jerusalem with his adherents and Ahithophel.
2. Hushai presents himself before Absalom, with a salutation in ambiguous language.
3. On Absalom expressing surprise that he had not gone with David, he, with studied caution, expresses his readiness to serve whom the Lord and all the men of Israel might choose, and further declares his intention to "serve" in the son's presence as he had in the father's.
4. Absalom, seeking counsel, is advised by Ahithophel to strengthen his position by taking possession of his father's concubines.
5. Whereupon Absalom, in the view of the people, conforms to the advice.
6. Ahithophel is represented as a man whose reputation as a counsellor was of the highest character. The historian passes from the sorrows of David to the aspirations and first measures of Absalom, and reveals another line of providential events apparently working in another direction, and yet, in the light of Nathan's words (2 Samuel 12:7-12), clearly tending to the realization of one purpose. It is only the religious man that can discern the mind of God in occurrences utterly dissimilar in their bearing. The good are crushed and the vile are exalted, but the crushing and the elevation are but products of free human instrumentality, taken hold of by an unseen Power, to bring about the ends of a righteous administration of justice. In the opening accounts of Absalom's entrance on political power we have instructive illustrations of facts and principles.
I. DEFERENCE WON BY AGE AND CHARACTER. The rash and reckless Absalom treats the aged Hushai with unwonted respect, even while regarding him as a "friend" of David (2 Samuel 16:16, 2 Samuel 16:17). The violence usually accompanying a bold revolt was evidently restrained by the will of God acting through the natural influence of years combined with reputation for moral worth. Occasionally wicked men have been heedless of infancy and age, and the better the men associated with their opponents, the more readily have they cut them off. But as a rule it is not so. History records cases of the kind here narrated. The reason is plain: sin is ashamed in presence of goodness, and the sinner's arm is weak to smite down what is its own condemnation. Conscience revives and restrains action in the presence of goodness; and the heart must be brutal beyond all relief if hoary hairs do not touch it. They speak of the coming grave, and the voice is not in vain. Integer vitae scelerisque purus, man wields a silent power, not only over the fabled wolf, but over wolf-like men (Horace, I. ode 22.).
II. THE PART OF SAGACIOUS MEN IN HUMAN AFFAIRS. Hushai and Ahithophel differed much in moral character, but they were similar in their position as advisers in the affairs of state. Their acts show them to have been men of sagacious mind, able to apply the results of extended observation and insight into character to the changing circumstances of the day. As a matter of fact, they played the most important part, by means of their sagacity, in the events of this part of David's life; and their action suggests to us how much of human life in its social and political relations is connected with the thoughts and plans of men of this class. As in a ship a few really control the fate of the many, so in nations a few regulate affairs that involve the weal or woe of millions. No system of government can avoid this fact. Mental power is supreme in the state. Moral influences from the mass may set limits to its action, and open lines along which it must work, but its mighty force is manifest. It is a case of mind rising above mind. Hence the need of prayer that our mentally gifted men may be good men. Hence, also, their solemn responsibilities before God.
III. THE RESPONSIBILITY OF A POST OF EXTREME DELICACY AND DANGER. Hushai was just now entering on his perilous duties as friend of David in the court of Absalom, and the utmost care was requisite that he might both save his own head and serve his beloved king. Had he not been sustained by the confidence that God would bring to nought the devices of the wicked, he must have often been overwhelmed by the pressure of his responsibilities. There are analogous positions still in life. Diplomacy knows them; commerce is not a stranger to them; the Church furnishes them; benevolent men have often to work in secrecy, though not by deceit; peacemakers find that they may mar their work for lack of discretion, and run the risk of losing reputation with one or both parties. In all such instances the consciousness of being in the right, that wit and wisdom are devoted to unselfish ends, and that God may be asked to give his help, will sustain the heart, give penetration to moral perceptions, and ensure self-possession. All honour to the men who for a good cause assume such responsibilities!
IV. THE COEXISTENCE WITH EVIL OF NEUTRALIZING FORCES. Ahithophel had a great reputation, and devoted the force of his sagacity to the evil cause of a rebel. The forces of evil at work against David were strong, and, to ordinary men in Israel, invincible. Yet we who know more than Absalom and his friends then knew, can see that all this time there were, coexisting with and working secretly and silently against all the forces of evil, other forces which could not but tend to neutralize their action. In this we have on a small scale an illustration of the fact that, though there are in the world many pronounced forms of evil at work against the good of man and the rightful authority of Christ over mankind, there is also a silent, and in its operation a secret, force at work, through the agency of the faithful few, which all the time tends to check the evil, and must in the end overcome it. It has been so from the day when the Seed of the woman was promised to bruise the serpent's head. This fact should inspire the hearts of the faithful in every land in spite of outward appearances.
V. THE CITY OF GOD IS SOMETIMES THE SCENE OF CONTENDING POWERS. The holy city, the joy of the whole earth, the chosen abode of the Eternal, and the natural abode of peace, was now the scene of a strife between adverse powers of good and evil. The happy days when the people sang for joy and felt secure in the presence of the symbol of the Divine favour (2 Samuel 6:12-19) were no more. As in some great historic wars the conflict becomes concentrated on the seat of government and influence, so now the great question which involved the welfare of Israel and the Gentiles was being fought out in Jerusalem. Here we certainly find an analogue to times of trouble when the city of God—the Jerusalem of the Christian dispensation—has been the scene of conflict between the powers that would get rid of the Divine authority and set up an order of things not of God. Men have contended within the Church to rob Christ of his Divine rights, and the faithful few have striven to render service for him according to the measure of their wisdom and goodness. The apostles seem to have anticipated such seasons (2 Peter 2:1, 2 Peter 2:2). As this trouble in Jerusalem was connected with the failings of David as well as the vices of Absalom, so the contentions and sorrows that have been experienced in the Church have not been unconnected with the shortcomings of the elect of God.
VI. AMBIGUOUS FIDELITY IS A PURELY HUMAN EXPEDIENT. The words of Hushai to Absalom were understood by the latter to be the expression of his loyalty to himself; and, on the surface of them, the words doubtless had that meaning. But as a matter of fact, Hushai's heart was with David, and his language was capable of being interpreted in accordance with his true feelings. It is a question of casuistry as to whether, under the circumstances, he was warranted in devising means for deluding Absalom. The Bible does not commit itself to all the acts of its characters; and in our judgment on men we ought to have some regard to the moral atmosphere of their daily lives. But in this ambiguous expression of fidelity we have an instance of what largely prevails in the world. Men still coin phrases to afford satisfaction to others while keeping peace with their own convictions. Forms are adopted which are unimpeachable; but the real feeling is kept secret. In some countries there are current forms for expressing loyalty to the "powers that be," freely employed to the satisfaction of rulers and the safety of those who use them. Attachment to certain political principles is announced while the particular application of them is a matter of private reservation. In commercial houses a form of loyalty to employers' interests often passes with a purpose to sacrifice them to a rival interest. In Church affairs it is possible to accept standards in form and empty them of essential content. The practice is to be condemned in every case. Strong faith in God can dispense with such expedients. He who was chastising David through Absalom knew how to restore the chastened one in due time, without the expedients of human duplicity. The example of Christ and his apostles is better than that of Abraham, Jacob, and Hushai (cf. Genesis 12:13-20; Genesis 27:20-27; John 18:33-37; Acts 4:7-12).
VII. GREAT PRINCIPLES ARE LIABLE TO ABUSE. Hushai evidently laid down a great and sound principle as the rule of his conduct when he declared that, as for himself, he was prepared to serve him whom the "Lord, and this people, and all the men of Israel" might choose. Had Absalom been as keen as he was ambitions, he would have seen that this was a principle which so far could not ensure attachments to himself, because two of the conditions were not fulfilled at present. No doubt he hoped that, in some strange way, his choice by "this people" would be supplemented by the choice of God and all Israel. There was here an abuse of a principle, commonly recognized in those times, by both Hushai and Absalom. Hushai took it as a mere cover for saving his conscience, while getting Absalom to believe in his fidelity. The same twofold object was sought by the following question and the very safe assertion, "As when ( כַּאֲשֶׁר) I served in thy father's presence, so will I be ( כֵּן אֶחְיֶה) in thy presence." He would be the same man while professing to serve Absalom. On the other hand, Absalom evidently thought the principle laid down very pious and patriotic, and to be respected because it was a principle, and in his superstitious and superficial deference to an orthodox utterance, he detected not the purpose for which it was stated. In the one case a principle was subordinated to cunning in a good cause; and in the other it was simply admired as a platitude by a bad man. The trade in important principles of action is very common. They are made to subserve ends by no means good. Advantage is taken of their natural influence over men, by reason of their clearness and moral force, to hoodwink them for carrying out special designs. Platform and press too frequently have dealt with great truths for no special love of the truths, but for party purposes, and to save credit for intelligence and good sense. Also there is a superstitious regard for a certain class of religious, moral, and political principles which causes many persons to think well of those who proclaim them, simply because of proclaiming them. This unreality in both public and private life should be discountenanced.
VIII. GREAT POWERS CONCENTRATE AGAINST THE LORD'S ANOINTED. The followers of Absalom, under the guidance of Ahithophel, confer with him as to the best course to pursue in order to effectually establish the position of the usurper, and out off the fugitive king. In a measure, the second psalm is now fulfilled, substituting "counsellors" for "kings" (Psalms 2:2). The fact that David had been anointed by God must have been familiar to them all. This evidence of his right to reign was clear enough, and no counter deposition had come from God; and yet such is the blindness and desperate nature of men when alienated from God, that they meditate the destruction of a rule guaranteed from on high. Sin is madness as well as vileness. Our Saviour reminds his disciples that the same combination will take place against his authority (Psalms 2:1-12.; Matthew 16:18). The conspiracy was formed when keen and crafty men sought his death (Matthew 12:14; Matthew 27:7; John 18:14); it was revived when they sought to crush his disciples (Acts 5:33); and it is in force now when men presume to dispense with his teaching and saving power. It is the old antagonism of the serpent and the Seed. Let every Christian brace himself to the conflict.
IX. THERE IS AN UNCONSCIOUS FULFILMENT OF PROPHECY. It is not likely that either Nathan or David proclaimed to the world the terrible prediction that was to be fulfilled within a few years (2 Samuel 12:7-12). Ahithophel was, therefore, an unconscious instrument in fulfilling the Word of God when he gave the desperate advice to Absalom (2 Samuel 16:21, 2 Samuel 16:22). It is thus that, in the perfectly free action of men, God's purposes are realized. He chastises his children by using men who at the same time are unconscious of being so used. This wonderful foreknowledge of what free men will do, and the execution of moral ends by the action of responsible agents, is possible alone to the Infinite One. There is involved in it a mystery before which we do well to bow with all humility. Men little think how their very deeds of evil are being worked into the warp and woof of the world's life, so as at last to bring out to view the wisdom and righteousness of God.
X. PUBLIC MEN HAVE IT IN THEIR POWER TO DEBASE PUBLIC MORALS. By the counsel given to Absalom, Ahithophel no doubt widened the breach between father and son beyond the point of reconciliation, and by a bold stroke inspired confidence in the minds of waverers; but he did it at the cost of public morality. The tone of public life was lowered. Vice became familiar. A blow was struck in an ostentatious way at purity of thought and feeling. A voluptuous throne meant a sensual people. There is always a temptation to public men to strike for power by deeds of doubtful and sometimes immoral character. Political ends may be secured at the cost of loss of moral tone to the community. Those who do this may be great and wise in the eye of the world, but they are the real enemies of the people, and deserve, as they will experience, the retribution of God.
XI. REPUTATIONS GREAT IN THE WORLD ARE NOT, THEREFORE, GREAT WITH GOD. Ahithophel was a man in great repute as a counsellor (2 Samuel 16:23), but he was not in honour with God. The clever head was associated with a base and treacherous heart. The standard of distinction on earth is not the same as that in heaven. Intellectual powers are often grand in their range, but the excellence of the man lies in the subordination of them to high and holy moral principles. The greater the abilities, the greater the sin of not using them for God and his kingdom. There are many "first" in this life who will some day be "last" (Matthew 19:30). The worship of intellect is one of the banes of modern times. Conformity to the sermon on the mount is more honourable than cleverness in human affairs.
GENERAL LESSONS.
1. It is a safe rule of life to commit ourselves to an undertaking only on the condition that God approves as well as "all the men."
2. It is of immense advantage in times of perplexity to have in the mind a few clear and well-defined principles of conduct to which we may refer for guidance.
3. It is legitimate to bring the force of first principles to bear on those who are bent on evil ways, though it is not right to use them as a cloak for double-facedness.
4. In the midst of contending claims on our allegiance, we should give due force to the inquiry as to whom we are under the most binding obligations to serve, and it will be seen that Christ has the prior claim.
HOMILIES BY B. DALE
2 Samuel 16:1-4
(OLIVET.)
The benefaction of Ziba.
(References: 2 Samuel 9:3, 2 Samuel 9:9-13; 2 Samuel 19:24-30.) David had taken his last look at Jerusalem, and was "a little past the top" of Mount Olivet in his descent on the other side, when he was met by Ziba, the servant of Mephibesheth, with an apparently thoughtful and generous present. This man was originally a slave of the house of Saul; became a freed man at its downfall; made his fortune out of its ruins; and had fifteen sons and twenty slaves. About seventeen years before, when inquiry was made for "any of the house of Saul," he gave information concerning the son of Jonathan. By the restoration of Mephibosheth to his patrimony, Ziba was reduced to his former status, and thenceforward cultivated the land for his master. And now, foreseeing the issue of the conflict, he sought to ingratiate himself with the king, regain his position, and obtain his master's estate. Such appears to be the key to his conduct. We have here an illustration of a benefaction:
1. Occurring at a seasonable moment; when most needed and least expected; valuable in itself, and still more for the faithfulness and kindness it seemed to manifest. A man of David's generosity could not but be greatly affected by it. But an admirable gift does not always express a commendable purpose (Deuteronomy 16:19; Ecclesiastes 7:7). "Whatever Ziba intended in this present, God's providence sent it to David for his support" (Matthew Henry).
2. Proceeding from unworthy motives: selfishness, covetousness, cunning craftiness (2 Samuel 1:2-10), hidden under an ostentatious display of loyalty, sympathy, and benevolence. Ziba was well acquainted with the character of David, and shrewdly calculated upon the means of improving his present necessities to secure his own advantage. Impure motives often lurk, sometimes unconsciously, beneath imposing benefactions.
3. Conferred at another's expense; and by the employment of deceit, treachery, and robbery. "The whole, though offered as Ziba's, is the property of Mephibosheth: the asses are his, one of them his own riding animal: the fruits are from his gardens and orchards" (Smith, 'Dictionary'). Poor Mephibosheth! He was at this moment waiting for the return of his faithless and pitiless slave with the ass, to enable him to follow the king. His own account of his absence was consistent with his actions (2 Samuel 19:24); and the treachery of Ziba could not be denied. "Treacherous servants are a curse to their masters." It is no uncommon thing for one man to seek the credit which is due to another, and obtain it by deceiving, disappointing, and injuring him.
4. Accompanied with a false accusation. "And Ziba said," etc. (2 Samuel 16:3). It was not improbable that the adherents of the fallen dynasty might seize the opportunity to attempt its restoration (2 Samuel 16:5; 2 Samuel 20:1); and already, perhaps, David entertained some suspicion of the loyalty of Mephibosheth. Hence Ziba might calculate on finding a ready hearing for his calumny. But "every tie, both of interest and gratitude, combined to keep Mephibosheth faithful to David's cause. Innocent men are often suspected and accused groundlessly. "When much treachery and ingratitude have been experienced, men are apt to become too suspicious, and to listen to every plausible tale of calumny" (Scott). "I cannot but pity the condition of this good son of Jonathan; into ill hands did honest Mephibosheth fall, first of a careless nurse, then of a treacherous servant; she maimed his body, he would have overthrown his estate" (Hall). "A false witness will utter lies" (Proverbs 14:5).
5. Receiving an undeserved recompense. "Behold, thine is all that belonged to Mephibosheth" (2 Samuel 16:4). "David, in the excitement of a momentary misfortune, is here guilty of a double wrong—first in treating the faithful Mephibosheth as a traitor, and then in royally rewarding the false and slanderous Ziba" (Erdmann). "Hearsay is no safe ground of any judgment. Ziba slanders, David believes, and Mepbibosheth suffers" (Hall).
6. Followed by flattering servility. "I humbly beseech thee," etc. "He pretends to value the king's favour more than the gift he had bestowed" (Patrick).
7. Revealed at length in its true character (2 Samuel 19:27), as a selfish, deceitful, and base procedure; though even then the wrong done to the master is not fully repaired, nor the wickedness of the servant adequately punished.
APPLICATION.
1. Look beneath the outward appearance (John 7:24).
2. Guard against plausible detractors 3 Avoid hasty judgments (Psalms 116:11. Proverbs 14:15); and hear the other side.
4. Wait for the revelation of the righteous judgment of God.—D.
2 Samuel 16:5-13
(BAHURIM.)
The reviling of Shimei.
(References: 2 Samuel 19:16; 1 Kings 2:8, 1 Kings 2:9, 1 Kings 2:36-46.) On pursuing his flight until he reached the Benjamite village of Bahurim (2 Samuel 3:6), David was encountered by another man connected with the house of Saul, who, instead of bringing flatteries and presents, flung "grievous curses" and stones; and (from a safe distance) gave vent to the long repressed rage which, in common with other partisans of the fallen dynasty, he felt on account of David's exaltation (2 Samuel 16:8). "Along the ridge he ran, throwing stones, as if for the adulterer's punishment, or when he came to a patch of dust on the dried hillside, taking up and scattering it over the royal party below, with the elaborate curses of which only Eastern partisans are fully masters—curses which David never forgot, and of which, according to Jewish tradition, every letter was significant" (Stanley). Abishai returned reviling for reviling, and wished to take instant vengeance. But David said, "Let him a one," etc.; presenting an instructive contrast to both. "He strikes the same string of nobleness as before." We have here—
I. AN INSTANCE OF RAILING ACCUSATION. "Out, out [of the kingdom], thou man of blood," etc.! The language and conduct of Shimei were:
1. Cruel. He rails against David in the day of his calamity, and has "no pity."
2. Cowardly. Fear had kept him silent all these years; but "he that smiled on David on his throne curseth him in his flight" (Hall). Seeing that he is not pursued, he is encouraged to continue his imprecations, and becomes more furious (2 Samuel 16:13).
3. Malicious; imbued with personal hatred. "The ungodly are always selfish. They judge of others, not by the laws of impartial justice, but by the standard of self-interest. David was called a usurper, a man of Belial, a murderer; and why? Because he had made himself the slave of lust, and had cruelly slain the noble Uriah? No; because he had been elevated by God to the throne of Israel, and had thus marred the prospects of the ambitious Shimei" (C. Bradley).
4. Unfounded and unjust. "Every word of Shimei was a slander." His accusations of wickedness in general, and of "the blood of the house of Saul" in particular (2 Samuel 4:11; 2 Samuel 21:6), are the offspring of a wicked heart. "Shimei curses and stones at David, and barks like a live dog, though Abishai calls him a dead one. The only unjust act that ever David had done against the house of Saul he had newly done; that was, giving Mephibosheth's land; and here a man of the house of Saul is soon upon him" (Lightfoot).
5. Misinterpretive. (2 Samuel 16:8.) Whilst recognizing the judgment of God, he makes a wrong application of it. "We may here learn how falsely and wickedly men sometimes wrest the providence of God, to justify their unjust surmises and gratify their malignant passions" (Lindsay).
6. Criminal. He is guilty of high treason and blasphemy, and might justly suffer the penalty of the Law (Exodus 22:28; 2 Samuel 19:21; 1 Kings 21:13); and if David had put him to death at the time, he would not have been condemned for injustice.
7. Provocative of wrath. Surely no man might more reasonably feel resentment than David; no man was ever more strongly incited to inflict punishment; and nothing but "a spirit of meekness" could have restrained him. It is not improbable that Psalms 109:1-31. records "the very words of Shimei, and the curses which he threw out against David, and which, as they could not but make a deep impression on his memory, he here repeats and then condemns. They are directly contrary to that temper and disposition shown by David in the other parts of the psalm; and they run all along in the singular number, whereas David speaks of his enemies in the plural".
O God of my praise, be not silent!
For a wicked mouth and a deceitful mouth have they opened against me;
They have spoken against me with a lying tongue," etc.
"And they have requited me with evil for good,
And with hatred for my love (saying):
Set thou a wicked man over him,
And let an adversary stand at his right hand;
When he is judged, let him go forth guilty,
And let his prayer become sin," etc.
"This will be the reward of mine adversaries from Jehovah,
And of those who speak evil against my soul.
But thou, O Jehovah Lord, deal with me for thy Name's sake;
Because thy loving kindness is good, deliver thou me!
They curse, but thou blessest;
They arise and are ashamed, and thy servant is glad," etc.
II. AN EXAMPLE OF PATIENCE AND FORBEARANCE. "Let him curse," etc. (Psalms 109:10-12). The manner in which David endured it was:
1. Uncomplaining. He does not retaliate; does not even vindicate himself; but is silent (1 Samuel 10:26, 1 Samuel 10:27; Isaiah 53:5; Luke 23:9). "When Shimei railed on him, he held his peace, and, though he had many armed men about him, yet did he not retort aught savouring of revenge, yea, repelled with the high courage of a patient spirit the instigation of the son of Gera. He went, therefore, as one dumb and humbled to the dust; he went as one mute and not moved at all …. Consider not what is rendered by others, keep thou thy place, preserve thou the simplicity and purity of thine own heart. Answer thou not the angry man according to his anger, nor the unwise man according to his indiscretion; one fault quickly provoketh another. If thou strikest two flints together, cloth not fire break forth?" (Ambrose, 'De Officiis').
2. Repressive of resentment, not only in himself, but also in others. "Answer him not" (Isaiah 36:21; Isaiah 37:3, Isaiah 37:4).
3. Self-accusing. Although guiltless of the crimes imputed to him, he feels himself guilty of others not less heinous. "Conscience in that hour had her own tale to tell, of the Almighty Disposer of events, who speaks to us by the reproaches of men as well as by his own blessings. Had he not merited from God, if not from men, whatever disaster could befall the murderer of Uriah? David feels within him that destitution of the Divine presence of which the absence of the ark is but an outward type" (R. Williams).
"Pure from the blood of Saul in vain,
He dares not to the charge reply;
Uriah's doth the charge maintain,
Uriah's cloth against him cry.
Let Shimei curse: the rod he bears
For sins which mercy had forgiven;
And in the wrongs of men reveres
The awful righteousness of Heaven."
(C. Wesley.)