4. Reverential; looking devoutly (as others did not) beyond Shimei to the All-seeing, All-holy, and Almighty One, by whom he was permitted to be an instrument of retribution, and even employed as such, although not thereby exonerated from guilt (2 Samuel 19:18-20). "Abishai looked only to the stone (as it were), an instrument; but David looked higher, to the hand that was the supreme caster, and chastiser of him, as all the godly do (Genesis 1:20; Job 1:21); which is the ground of their patience under sufferings (Guild). His vision of the supreme Judge fills him with holy awe and lowly penitence; his conscious offences against God make him reluctant to punish offences against himself; his dependence upon mercy disposes him to show mercy (Matthew 5:44; Matthew 6:14, Matthew 6:15; Romans 12:19-21).
5. Submissive; humbly accepting the chastisement of God; and deeming this to be his proper business now, rather than seeking to execute justice on another (Micah 7:9). "Behold, here am I, let him do to me as seemeth good to him" (2 Samuel 15:26). "The ways of Providence interlace, not only in capacity, but in retribution; one thing is set over against another. Yet the payment comes, not in the manner nor at the time we might expect, it seems not in the connection we think due; but it comes, like doom. Call Absalom thankless, Shimei brutal, etc. All these things read half a riddle, unless we own that God, in whose counsels these are all as instruments in the hand of a man of war, is just. He gave us wine, let us take also the gall from his hands. If it is not due to us now, nor for this, it was for something else at some other time."
6. Palliative. "Behold, my son seeketh my life," etc. (Psalms 109:11). He makes light of present wrongs by comparing them with other and greater. "It is the advantage of great crosses that they swallow up the less."
7. Hopeful. "It may be that Jehovah will look upon my guilt [tears]," etc. (Psalms 109:12). "This consciousness of guilt also excited the assurance that the Lord would look upon his sin. When God looks upon the guilt of a humble sinner he will also, as a just and merciful God, avert the evil and change the suffering into a blessing. David founded upon this the hope that the Lord would repay him with good for the curses with which Shimei pursued him' (Keil). "Ziba's gifts did more harm than Shimei's curses; for those betrayed him into an act of injustice, but these proved his patience" (T. Fuller). They also had the effect of making him more humble, pure, prayerful, and filling him with new confidence and joy in God (Psalms 109:30, Psalms 109:31). "A curse is like a cloud, it passes." "All things work together for good," etc.
"Lord, I adore thy righteous 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.)
REMARKS.
1. The best of men have been maligned; of the Son of God himself it was said, "He hath a devil." Can we expect to escape insult and provocation?
2. The maledictions of the wicked can do us no harm unless we suffer ourselves to imbibe their spirit. "No man is ever really hurt by any one but himself" (Chrysostom).
3. When reviled of men, instead of considering how little we have deserved their displeasure, we should rather consider how much we have deserved the displeasure of God.
4. We should also consider how little, in comparison with God, do we endure at their hands!
5. "Bless, and curse not" (Proverbs 25:21, Proverbs 25:22; Proverbs 16:32).
6. Imitate "the meekness and gentleness of Christ" (2 Corinthians 10:1).
7. So what is meant for evil will turn to good.—D.
2 Samuel 16:9, 2 Samuel 16:10
(BAHURIM.)
The zeal of Abishai.
(References: 1 Chronicles 2:6; 1 Samuel 16:6; 2 Samuel 2:18; 2 Samuel 10:14; 2 Samuel 21:17; 2 Samuel 23:18; 1 Chronicles 18:12.) Of the three sons of Zeruiah (2 Samuel 5:1-25:39), the youngest, Asahel, was slain in early life (2 Samuel 2:23); the oldest, Joab, was now present (2 Samuel 16:10), "little trusting the revolution which a capricious stripling (like the Stuart Monmouth) was to lead;" the second, Abishai, was one of the earliest, bravest, and most faithful of David's supporters. As on a former occasion, when he sought to destroy Saul with a stroke, so now his thoughtless, headstrong, and undevout impulses needed to be checked. "The characteristic trait of his nature was a blunt, impetuous ferocity." His passionate emotion was—
I. NATURALLY EXCITED by the conduct of Shimei; and was, in some respects, commendable; inasmuch as it showed:
1. An ardent affection toward the king, his "lord;" like that of James and John toward Jesus (Luke 9:54), and of Peter and the other disciples (Luke 22:49; Matthew 26:51). The zeal of the Lord's enemies against him calls forth the zeal of his friends on his behalf.
2. A burning indignation against wrong doing. "Ye that love the Lord, hate evil."
3. A vehement desire for the triumph of justice. He doubtless felt that the offender deserved to die; and was eager to "take off his head," in order to the vindication of the royal honour, the maintenance of the Divine Law, and the promotion of the public good. He thus displayed something of the zeal of Phinehas (Numbers 25:13; Deuteronomy 33:9) and of Elijah (1 Kings 18:40; 2 Kings 1:10); without, however, being justified therein by the same necessity and authority, or imbued with the same simple, pure, and lofty spirit. It is difficult to indulge in resentment, even when proper to do so, without sin (John 2:17; Ephesians 4:26).
II. WRONGLY INDULGED. "Let me go over," etc. This request was marked by:
1. Inconsideration and want of judgment. It is doubtful whether his attempt, if permitted, would have succeeded, for Shimei was hardly likely to be without defenders (2 Samuel 19:17); it could scarcely fail to hinder the king's flight and imperil his safety; and its success would have effected no useful purpose at such a crisis. Zeal is often blind and misguided (Romans 10:2; Philippians 3:5; Acts 17:5) as to the right end, the proper means, and the suitable time. "Zeal without knowledge is as wildfire in a fool's hand."
2. Vindictiveness; such as frequently mingles with deserved indignation toward evil doers; is bitter (James 3:14) and violent; and makes him who entertains it partaker of the evil which he condemns. "The wrath of man worketh not the righteousness of God."
3. Presumption and vain glory; not altogether unlike that of Saul (2 Samuel 21:2) and of Jehu (2 Kings 10:16). How often do men feel confident of the rectitude of their course, although acting contrary to the will of God! and how often, whilst apparently full of zeal for public justice and "the glory of God," are they really full of pride and self-will!
"True zeal is merciful and mild,
Can pity and forbear;
The false is headstrong, fierce, and wild,
And breathes revenge and war."
III. RIGHTLY REPROVED. "What have I to do with you," etc,? The spirit of Abishai and Joab (who, perhaps, joined in the request) was different from that of David; which, in its self-control, patience, and forbearance, displayed the highest heroism, and foreshadowed the meekness of Christ. "True Christian zeal is no other than the flame of love. This is the nature, the inmost essence of it" (Wesley). What is contrary to it should be rebuked by:
1. The indication of the will of God (verse 10).
2. The exemplification of a spirit of submission (John 18:11) and charity.
3. The assurance of the blessing with which it will be followed (verse 12). "So the travellers went on. The roads diverged. The curses died away. The stones fell short of their aim. The evening closed on that long day of weariness and sorrow—the dreariest day that David had ever known; and he and the partners of his exile rested for the night" (Plumptre).—D.
2 Samuel 16:15-19
(JERUSALEM.)
An inconsistent friend.
"Is this thy kindness to thy friend?" (2 Samuel 16:17; 2 Samuel 15:37). On his unresisted and triumphant entrance into Jerusalem, Absalom was met by Hushai with the exclamation, "Long live the king!" (1 Samuel 10:24). Such a display of loyalty to himself on the part of "David's friend" (companion, favourite) appeared to him so inconsistent that he asked, in ironical astonishment, "Is this," etc.? "One might have said to him, 'Is this thy duty to thy father?'" (Patrick). But Hushai's answer was, in effect, that (being bound to prefer the public good before his own private obligations or affections) he could do no other than abide with him whom Jehovah and the people had chosen king, and would as gladly and faithfully serve the son as he had served the father. Although proceeding from a good motive and serving its special purpose, it was marked by flattery and dissimulation; and these, in common with other sins, are certainly inconsistent with the proper character of a "friend of God" and of Christ (1 Samuel 18:4). The question may be regarded (in the latter application) as expressive of—
I. RECOGNIZED OBLIGATION. (Proverbs 18:24; Job 6:14.) "Absalom had not so little sense as not to consider that no man ought to forsake a friend in his distress." If kindness (love, gratitude, faithfulness, useful service) be due to others, how much more to him who said, "I have called you friends" (John 15:15)! What does his friendship require? To be with him, to follow him, to share his sufferings; to "walk as he walked" (1 John 2:6), without guile, in truth, purity, self-denial, etc.; to be separate from "the evil that is in the world," to confess his Name before men, to seek his honour, to aid his friends, and to promote the accomplishment of his purposes.
II. SURPRISING INCONSISTENCY; too often observed (1 Samuel 29:1-11) in those who are his real or supposed friends:
1. When they exhibit indifference to his transcendent claims.
2. When they refuse to bear "the cross."
3. When they love "the friendship of the world" (James 4:4).
4. When they solace themselves with his friendship in secret, but shrink from confessing him openly.
5. When they profess that they know him, but "in works deny him."
6. When they employ deception and other "carnal weapons" (2 Corinthians 10:4) in his behalf.
7. When they honour success irrespective of the means by which it is attained.
8. When they neglect and despise those whom he loves.
9. When they are zealous for him in some things, but not in others of greater moment.
10. When they are much concerned for their own safety and advantage, and little concerned for his glory and the welfare of mankind. Alas! how often is he "wounded in the house of his friends"!
III. SEARCHING INQUIRY. Is there not ground for it in the conduct and speech of many? Is the answer which may be given to it satisfactory? Will good intentions and beneficent ends justify unrighteous means (Romans 3:8)? Should the answer satisfy others and even ourselves, will it satisfy him "who searcheth the heart"? "Search me, O God," etc. (Psalms 139:23).
IV. DESERVED REPROACH; which the enemies (and not merely the friends) of Christ are ready to utter, and an enlightened conscience confirms. "As many as I love I rebuke," etc. (Revelation 3:10). But he rebukes that he may restore. "When thou hast driven him away and lost him, to whom wilt thou then fly? and where wilt thou find a friend? Without a friend, life is unenjoyed; and unless Jesus be thy chosen Friend, infinitely loved and preferred above all others, life will be to thee a scene of desolation and distress. Of all that are dear to thee, then, let Jesus be the peculiar and supreme Object of thy love" (A Kempis, 'Of the Friendship of Jesus').—D.
HOMILIES BY G. WOOD
2 Samuel 16:5-13
Shimei's curses.
There are peculiar bitterness and moral peril in troubles which spring from, or are mingled with, human malevolence. Such was David's affliction at this time. Absalom's unnatural conduct, Ahitbophel's faithlessness, and Shimei's cursing rendered his misfortunes much harder to bear than similar misfortunes coming from the ordinary vicissitudes of human life.
I. SHIMEI'S CURSING. A striking picture here: David, in the midst of his people and servants, including his famous "Ironsides," marching along the ravine; and from a town on the heights, this fierce Benjamite rushing forth, cursing and throwing stones as he comes; and then moving along the ridge which overlooked the line of march, keeping pace with the king and his company, vomiting forth his rage in bitter taunts and reproaches, and casting down stones and dust; his fury increased by the calmness with which those below marched on, heedless of his impotent rage. It was an outburst of feelings long pent up which dared not express themselves until David seemed to have fallen from his throne beyond recovery. Shimei was a relative of Saul, and chose to regard David as the author of that king's downfall, and of the humiliation of his house, and chargeable with all the bloodshed that had accompanied these changes. And now, in his view, the Divine retribution has at length visited David for his usurpation of the throne, and the "bloody" measures by which he had reached it; and he triumphs over the fallen monarch with bitter resentment and scorn, and unmeasured invective, unsoftened by the spectacle of humiliation and grief which presented itself to his view. In his passion, like most angry people, he is not scrupulous in adherence to the truth. David was not guilty of wantonly shedding blood to reach the throne; he had spared Saul again and again when he might have slain him; and he had punished with death one who professed to have killed him, and others who had treacherously murdered his son. Nor was it nearer the truth to call David a "man of Belial" (a worthless, wicked man). But Shimei cursed the more freely because that was the only way by which he could vent his malice: he was powerless to do anything else. Yet he showed some courage, or at least recklessness, in so freely reviling one who, though fallen, was surrounded by brave warriors, any one of whom could so easily have effectually silenced him (as Abishai desired to do), if permitted by their king. Violent anger is, however, often as regardless of prudence as of truth. Its courage is as that of a maniac.
II. DAVID'S MEEK ENDURANCE OF IT. He doubtless felt it to be annoying and humiliating to be thus bespattered in the presence of his friends, and trampled on so savagely by so contemptible a foe. To be falsely charged with crimes he had carefully avoided was no small addition to his already too heavy affliction. A very natural and justifiable resentment would prompt him to permit the swift punishment that Abishai begged to be allowed to inflict. But he restrained such feelings, and meekly endured the insults heaped upon him. His words reveal the secret of his meekness
1. He recognized the infliction as from God. With the freedom which the sacred writers employ when speaking even of human wickedness as it fulfils Divine purposes, he declares that God had bidden Shimei to curse him (2 Samuel 16:10), and no one must forbid him. Besides his general faith in God as universal and rightful Ruler, just and good, the memory of his own ill desert doubtless aided him, and the conviction that God was chastising him for his sins. Contrition prompted and nourished submission. He no longer saw in Shimei the cruel and vindictive slanderer, but the rod in the hand of his righteous yet merciful God. To his tormentor he would not have submitted, but to his heavenly Guide and Friend he could and would. And evermore the best remedy for impatience and resentment under afflictions and provocations is the recognition of our Father in heaven as ordering and appointing all; and the exercise towards him of confidence and love, humility and self-surrender. Thus Job discerned, behind and above Sabeans and Chaldeans, lightnings and tempest; and would have discerned behind and above Satan, if he could have known him as his accuser and the prompter and mediate cause of his calamities,—the Lord; and therefore could say, "The Lord gave," etc. (Job 1:21). Thus also One who was greater than Job or David could say, "The cup which my Father hath given me, shall I not drink it?" (John 18:11).
2. The thought of the greater trouble of his son's conduct helped to reconcile him to the lesser trouble of Shimei's. (Verse 11.) What was chiefly burdening and paining his heart is shown in these words. The ravings of "this Benjamite" was a small matter in comparison.
3. The hope that God would regard him with pity soothed him. (Verse 12.) He felt that he was in a condition fitted to awaken the Divine compassion, and hoped it would be exercised towards him. In like manner, we may yet more confidently be assured that be who chastises pities us, as a father the children he is correcting (Psalms 103:13).
4. He trusted that God would render him good in place of the evil he was suffering. (Verse 12.) Not that he thought he deserved it, or that his sufferings gave him a claim on God for it; but, confiding in the mercy which had pardoned him, he could hope for it. Shimei might curse, but if God would bless (Psalms 109:28), all would be well. So may we be sure that all that God appoints us to endure from men or from circumstances and events, he will cause to issue in a thousandfold more of blessing, if we trust and serve him, and resign ourselves to his will (see further in homily on 2 Samuel 15:25, 2 Samuel 15:26).
In conclusion:
1. In Shimei we see an example to be carefully avoided. Let any who permit themselves outbursts of passionate anger and railing, see here what a repulsive spectacle they present to others, and how sad a spectacle to him whom they call their Master. Let all give heed to St. Paul's injunctions in Ephesians 4:31, Ephesians 4:32
2. In David's meek endurance we see an example to be closely imitated; yea, by Christians exceeded. For we have a still better Example, corresponding to a higher Law than David knew (see 1 Peter 2:23; Matthew 5:44, Matthew 5:45; 1 Peter 3:9).—G.W.
2 Samuel 16:17
Unfaithful friends.
Bad men may and often do see and reprove in others the baseness they are themselves practising, and thus unconsciously condemn themselves. Absalom reproves his father's friend Hushai for supposed unkindness and unfaithfulness to him, while he himself, not merely a friend, but a fondly loved son, was usurping his father's throne, and ready to take away his life (see 2 Samuel 17:2, 2 Samuel 17:4). Nevertheless, the sentiment which underlies his remonstrance is just, and Hushai would have deserved severe rebuke if he had really been guilty of the conduct he was charged with. It was a time for David's friends to prove themselves to be friends indeed; and to desert him at such a time (as Ahithophel did) would have been perfidious in the extreme. Hushai, however, was serving him by obeying his directions and promoting his interests. Whether the deception he practised on Absalom was justifiable is another, question, depending for its solution on the answer to be given to the larger question whether and how far belligerents are bound by the ordinary laws of truth and righteousness. The remonstrance of Absalom is suitable to be addressed to any who are acting in a manner contrary to the duties of friendship. As one and another instance of unfaithfulness or unkindness occurs, the question might well be put to those guilty of them, "Is this thy kindness to thy friend?" The force of the remonstrance would be proportionate to the degree of friendship which had existed, the benefits received, the professions made, etc.; and also the degree of flagrant violation of the laws of friendship which each act exhibited. And if to the obligations of friendship are to be added those of some other relationship, as here that of subject and servant of a sovereign, the guilt of unfaithfulness is increased, and remonstrance may well be more severe. The words are very suitable to be addressed to professed friends of our Lord Jesus Christ who act a faithless and disloyal part towards him.
I. CHRIST IS OUR ROYAL FRIEND. King, and yet Friend; Friend, and yet King. The claims of each relation to us strengthen those of the other. Although he is so glorious a King, he stoops to be and act the part of a Friend to the meanest and most sinful of his subjects.
1. He fills this position towards them:
2. And they on their part take the position of friends to him:
II. TO ACT AN UNFRIENDLY PART TOWARDS HIM IS DESERVING OF THE SEVEREST REBUKE, "Is this thy kindness to thy friend?"
1. Conduct to which the words are applicable.
2. Their peculiar force. Arising from the words, "thy Friend."
3. From what quarter the remonstrance might come.
2 Samuel
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