II
S A M U E L
CHAP. XVI.
In
the close of the foregoing chapter we left David flying from Jerusalem, and
Absalom entering into it; in this chapter, I. We are to follow David in his
melancholy flight; and there we find him, 1. Cheated by Ziba, ver. 1-4. 2.
Cursed by Shimei, which he bears with wonderful patience, ver. 5-14. II. We
are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated
by Hushai, ver. 15-19. 2. Counselled by Ahithophel to go in unto his father's
concubines, ver. 20-23.
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Ziba's
Calumny.
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B. C. 1023.
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1
And when David was a little past the top of the hill, behold, Ziba the
servant of Mephibosheth met him, with a couple of asses saddled, and upon them
two hundred loaves of bread, and a hundred bunches of raisins, and a
hundred of summer fruits, and a bottle of wine. 2 And the king
said unto Ziba, What meanest thou by these? And Ziba said, The asses be
for the king's household to ride on; and the bread and summer fruit for the
young men to eat; and the wine, that such as be faint in the wilderness may
drink. 3 And the king said, And where is thy master's son?
And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To
day shall the house of Israel restore me the kingdom of my father.
4 Then said the king to Ziba, Behold, thine are all that pertained
unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find
grace in thy sight, my lord, O king.
We read before how kind David was to Mephibosheth the son of Jonathan, how he
prudently entrusted his servant Ziba with the management of his estate, while
he generously entertained him at his own table, ch. ix. 10. This matter
was well settled; but, it seems, Ziba is not content to be manager, he longs
to be master, of Mephibosheth's estate. Now, he thinks, is his time to make
himself so; if he can procure a grant of it from the crown, whether David or
Absalom get the better it is all one to him, he hopes he shall secure his
prey, which he promises himself by fishing in troubled waters. In order
hereunto, 1. He made David a handsome present of provisions, which was the
more welcome because it came seasonably (v. 1), and with this he
designed to incline him to himself; for a man's gift maketh room for him,
and bringeth him before great men, Prov. xviii. 16. Nay, Whithersoever
it turneth, it prospereth, Prov. xvii. 8. David inferred from this that
Ziba was a very discreet and generous man, and well affected to him, when, in
all, he designed nothing but to make his own market and to get Mephibosheth's
estate settled upon himself. Shall the prospect of advantage in this world
make men generous to the rich? and shall not the belief of an abundant
recompence in the resurrection of the just make us charitable to the poor?
Luke xiv. 14. Ziba was very considerate in the present he brought to David; it
was what would do him some good in his present distress, v. 2. Observe,
The wine was intended for those that were faint, not for the king's own
drinking, or the courtiers; it seems, they did not commonly use it, but it was
for cordials for those that were ready to perish, Prov. xxxi. 6.
Blessed art thou, O land! when thy princes use wine for strength, as David
did, and not for drunkenness, as Absalom did, ch. xiii. 28. See Eccl.
x. 17. Whatever Ziba intended in this present, God's providence sent it to
David for his support very graciously. God makes use of bad men for good
purposes to his people, and sends them meat by ravens. Having by his present
insinuated himself into David's affection, and gained credit with him, the
next thing he has to do for the compassing of his end is to incense him
against Mephibosheth, which he does by a false accusation, representing him as
ungratefully designing to raise himself by the present broils, and to recover
the crown to his own head, now that David and his son were contending for it.
David enquires for him as one of his family, which gives Ziba occasion to tell
this false story of him, v. 3. What immense damages do masters often
sustain by the lying tongues of their servants! David knew Mephibosheth not to
be an ambitious man, but easy in his place, and well-affected to him and his
government; nor could he be so weak as to expect with his lame legs to climb
the ladder of preferment; yet David gives credit to the calumny, and, without
further enquiry or consideration, convicts Mephibosheth of treason, seizes his
lands as forfeited, and grants them to Ziba: Behold, thine are all that
pertained to Mephibosheth (v. 4), a rash judgment, and which
afterwards he was ashamed of, when the truth came to light, ch. xix.
29. Princes cannot help it, but they will be sometimes (as our law speaks)
deceived in their grants; but they ought to use all means possible to discover
the truth and to guard against malicious designing men, who would impose upon
them, as Ziba did upon David. Having by his wiles gained his point, Ziba
secretly laughed at the king's credulity, congratulated himself on his
success, and departed, with a great compliment upon the king, that he valued
his favour more than Mephibosheth's estate: "Let me find grace in thy
sight, O king! and I have enough." Great men ought always to be
jealous of flatterers, and remember that nature has given them two ears, that
they may hear both sides.
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David
Cursed by Shimei.
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B. C. 1023.
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5
And when king David came to Bahurim, behold, thence came out a man of the
family of the house of Saul, whose name was Shimei, the son of Gera: he
came forth, and cursed still as he came. 6 And he cast stones at
David, and at all the servants of king David: and all the people and all the
mighty men were on his right hand and on his left. 7 And
thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou
man of Belial: 8 The LORD
hath returned upon thee all the blood of the house of Saul, in whose stead
thou hast reigned; and the LORD
hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou
art taken in thy mischief, because thou art a bloody man.
9 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. 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? 11 And David said to Abishai, and to all his
servants, Behold, my son, which came forth of my bowels, seeketh my life: how
much more now may this Benjamite do it? let him alone, and let
him curse; for the LORD
hath bidden him. 12 It may be that the LORD
will look on mine affliction, and that the LORD
will requite me good for his cursing this day. 13 And as David and
his men went by the way, Shimei went along on the hill's side over against
him, and cursed as he went, and threw stones at him, and cast dust.
14 And the king, and all the people that were with him, came weary, and
refreshed themselves there.
We here find how David bore Shimei's curses much better than he had borne
Ziba's flatteries. By the latter he was brought to pass a wrong judgment on
another, by the former to pass a right judgment on himself. The world's smiles
are more dangerous than its frowns. Observe here,
I. How insolent and furious Shimei was, and how his malice took occasion from
David's present distress to be so much the more outrageous. David, in his
flight, had come to Bahurim, a city of Benjamin in or near which this Shimei
lived, who, being of the house of Saul (with the fall of which all his hopes
of preferment fell), had an implacable enmity to David, unjustly looking upon
him as the ruin of Saul and his family only because, by the divine
appointment, he succeeded Saul. While David was in prosperity and power,
Shimei hated him as much as he did now, but he durst not then say anything
against him. God knows what is in the hearts of those that are disaffected to
him and his government, but earthly princes do not. Now he came forth, and
cursed David with all the bad words and wishes he could invent, v. 5.
Observe,
1. Why he took this opportunity to give vent to his malice. (1.) Because now
he thought he might do it safely; yet, if David had thought proper to resent
the provocation, it would have cost Shimei his life. (2.) Because now it would
be most grievous to David, would add affliction to his grief, and pour vinegar
into his wounds. He complains of those as most barbarous who talk to the
grief of those whom God has wounded, Ps. lxix. 26. So Shimei did, loading
him with curses whom no generous eye could look upon without compassion. (3.)
Because now he thought that Providence justified his reproaches, and that
David's present afflictions proved him to be as bad a man as he was willing to
represent him. Job's friends condemned him upon this false principle. Those
that are under the rebukes of a gracious God must not think it strange if
these bring upon them the reproaches of evil men. If once it be said, God
hath forsaken him, presently it follows, Persecute and take him,
Ps. lxxi. 11. But it is the character of a base spirit thus to trample upon
those that are down, and insult over them.
2. How his malice was expressed. See, (1.) What this wretched man did: He
cast stones at David (v. 6), as if his king had been a dog, or the
worst of criminals, whom all Israel must stone with stones till he die.
Perhaps he kept at such a distance that the stones he threw could not reach
David, nor any of his attendants, yet he showed what he would have done if it
had been in his power. He cast dust (v. 13), which, probably,
would blow into his own eyes, like the curses he threw, which, being
causeless, would return upon his own head. Thus, while his malice made him
odious, the impotency of it made him ridiculous and contemptible. Those that
fight against God cannot hurt him, though they hate him. If thou sinnest,
what doest thou against him? Job xxxv. 6. It was an aggravation of his
wickedness that David was attended with his mighty men on his right hand and
on his left, so that he was not in so forlorn a condition as he thought (persecuted
but not forsaken), and that he continued to do it, and did it the more
passionately, for David's bearing it patiently. (2.) What he said. With the
stones he shot his arrows, even bitter words (v. 7, 8), in contempt of
that law, Thou shalt not curse the gods, Exod. xxii. 28. David was a
man of honour and conscience, and in great reputation for every thing that was
just and good; what could this foul mouth say against him? Why, truly, what
was done long since to the house of Saul was the only thing which he could
recollect, and with this he upbraided David because it was the thing that he
himself was a loser by. See how apt we are to judge of men and their character
by what they are to us, and to conclude that those are certainly evil men that
have ever so justly been, or that we ever so unjustly think have been,
instruments of evil to us. So partial are we to ourselves that no rule can be
more fallacious than this. No man could be more innocent of the blood of the
house of Saul than David was. Once and again he spared Saul's life, while Saul
sought his. When Saul and his sons were slain by the Philistines, David and
his men were many miles off; and, when they heard it, they lamented it. From
the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and
yet all the blood of the house of Saul must be laid at his door.
Innocency is no fence against malice and falsehood; nor are we to think it
strange if we be charged with that from which we have been most careful to
keep ourselves. It is well for us that men are not to be our judges, but he
whose judgment is according to truth. The blood of the house of Saul is here
most unjustly charged upon David, [1.] As that which gave him his character,
and denominated him a bloody man and a man of Belial, v. 7. And, if a
man of blood, no doubt a man of Belial, that is, a child of the devil, who is
called Belial (2 Cor. vi. 15), and who was a murderer from the
beginning. Bloody men are the worst of men. [2.] As that which brought the
present trouble upon him: "Now that thou art dethroned, and driven out to
the wilderness, the Lord has returned upon thee the blood of the house of
Saul." See how forward malicious men are to press God's judgments
into the service of their own passion and revenge. If any who have, as they
think, wronged them, should come into trouble, the injury done to them must be
made the cause of the trouble. But we must take heed lest we wrong God by
making his providence thus to patronise our foolish and unjust resentments. As
the wrath of man works not the righteousness of God, so the
righteousness of God serves not the wrath of man. [3.] As that which would now
be his utter ruin; for he endeavours to make him despair of ever recovering
his throne again. Now they said, There is no help for him in God (Ps.
iii. 2), the Lord hath delivered the kingdom into the hand of Absalom
(not Mephibosheth--the house of Saul never dreamed of making him king,
as Ziba suggested), and thou art taken in thy mischief, that is,
"the mischief that will be thy destruction, and all because thou art a
bloody man." Thus Shimei cursed.
II. See how patient and submissive David was under this abuse. The sons of
Zeruiah, Abishai particularly, were forward to maintain David's honour with
their swords; they resented the affront keenly, as well they might: Why
should this dead dog be suffered to curse the king? v. 9. If
David will but give them leave, they will put these lying cursing lips to
silence, and take off his head; for his throwing stones at the king was an
overt act, which abundantly proved that he compassed and imagined his death.
But the king would by no means suffer it: What have I to do with you? So
let him curse. Thus Christ rebuked the disciples, who, in zeal for his
honour, would have commanded fire from heaven on the town that affronted him,
Luke ix. 55. Let us see with what considerations David quieted himself. 1. The
chief thing that silenced him was that he had deserved this affliction. This
is not mentioned indeed; for a man may truly repent, and yet needs not, upon
all occasions, proclaim his penitent reflections. Shimei unjustly upbraided
him with the blood of Saul: from that his conscience acquitted him,
but, at the same time, it charged him with the blood of Uriah. "The
reproach is too true" (thinks David), "though false as he means
it." Note, A humble tender spirit will turn reproaches into reproofs, and
so get good by them, instead of being provoked by them. 2. He observes the
hand of God in it: The Lord hath said unto him, Curse David (v.
10), and again, So let him curse, for the Lord hath bidden him, v.
11. As it was Shimei's sin, it was not from God, but from the devil and his
own wicked heart, nor did God's hand in it excuse or extenuate it, much less
justify it, any more than it did the sin of those who put Christ to death,
Acts ii. 23; iv. 28. But, as it was David's affliction, it was from the Lord,
one of the evils which he raised up against him. David looked above the
instrument of his trouble to the supreme director, as Job, when the plunderers
had stripped him, acknowledged, The Lord hath taken away. Nothing more
proper to quiet a gracious soul under affliction than an eye to the hand of
God in it. I opened not my mouth, because thou didst it. The scourge of
the tongue is God's rod. 3. He quiets himself under the less affliction with
the consideration of the greater (v. 11): My son seeks my life, much
more may this Benjamite. Note, Tribulation works patience in those that
are sanctified. The more we bear the better able we should be to bear still
more; what tries our patience should improve it. The more we are inured to
trouble the less we should be surprised at it, and not think it strange.
Marvel not that enemies are injurious, when even friends are unkind; nor that
friends are unkind, when even children are undutiful. 4. He comforts himself
with hopes that God would, in some way or other, bring good to him out of his
affliction, would balance the trouble itself, and recompense his patience
under it: "The Lord will requite me good for his cursing. If God
bid Shimei grieve me, it is that he himself may the more sensibly comfort me;
surely he has mercy in store for me, which he is preparing me for by this
trial." We may depend upon God as our pay-master, not only for our
services, but for our sufferings. Let them curse, but bless thou.
David, at length, is housed at Bahurim (v. 14), where he meets with
refreshment, and is hidden from this strife of tongues.
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Hushai
Deceives Absalom; Ahithophel's Wicked Counsel.
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B. C. 1023.
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15
And Absalom, and all the people the men of Israel, came to Jerusalem, and
Ahithophel with him. 16 And it came to pass, when Hushai the
Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom,
God save the king, God save the king. 17 And Absalom said to
Hushai, Is this thy kindness to thy friend? why wentest thou not with
thy friend? 18 And Hushai said unto Absalom, Nay; but whom the LORD,
and this people, and all the men of Israel, choose, his will I be, and with
him will I abide. 19 And again, whom should I serve? should I
not serve in the presence of his son? as I have served in thy father's
presence, so will I be in thy presence. 20 Then said Absalom to
Ahithophel, Give counsel among you what we shall do. 21 And
Ahithophel said unto Absalom, Go in unto thy father's concubines, which he
hath left to keep the house; and all Israel shall hear that thou art abhorred
of thy father: then shall the hands of all that are with thee be
strong. 22 So they spread Absalom a tent upon the top of the
house; and Absalom went in unto his father's concubines in the sight of all
Israel. 23 And the counsel of Ahithophel, which he counselled in
those days, was as if a man had enquired at the oracle of God: so was
all the counsel of Ahithophel both with David and with Absalom.
Absalom had notice sent him speedily by some of his friends at Jerusalem that
David had withdrawn, and with what a small retinue he had gone; so that the
coasts were clear, Absalom might take possession of Jerusalem when he pleased.
The gates were open, and there was none to oppose him. Accordingly he came
without delay (v. 15), extremely elevated, no doubt, with this success
at first, and that that in which, when he formed his design, he probably
apprehended the greatest difficulty, was so easily and effectually done. Now
that he is master of Jerusalem he concludes all his own, the country will
follow of course. God suffers wicked men to prosper awhile in their wicked
plots, even beyond their expectation, that their disappointment may be the
more grievous and disgraceful. The most celebrated politicians of that age
were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (v.
15), the other meets him there (v. 16), so that he cannot but think
himself sure of success, when he has both these to be his counsellors; on them
he relies, and consults not the ark, though he has that with him. But
miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his enemy, and
designed to betray him, while he pretended to be in his interest; so that
Absalom could not have a more dangerous man about him. 1. Hushai complimented
him upon his accession to the throne, as if he had been abundantly satisfied
in this title, and well pleased that he had come to the possession, v.
16. What arts of dissimulation are those tempted to use who govern themselves
by fleshly wisdom! and how happy are those who have not known these depths of
Satan, but have their conversation in the world with simplicity and godly
sincerity! 2. Absalom was surprised to find him for him who was known
to be David's intimate friend and confidant. He asks him, Is this thy
kindness to thy friend? (v. 17), pleasing himself with this
thought, that all would be his, since Hushai was. He doubts not of his
sincerity, but easily believes what he wishes to be true, that David's best
friends are so in love with himself as to take the first opportunity to
declare for him, though the pride of his heart deceived him, Obad. 3.
Hushai confirmed him in the belief that he was hearty for him. For, though
David is his friend, yet he is for the king in possession, v.
18. Whom the people choose, and Providence smiles upon, he will be faithful
to; and he is for the king in succession (v. 19), the rising
sun. It was true, he loved his father; but he had had his day, and it was
over; and why should he not love his successor as well? Thus he pretended to
give reasons for a resolution he abhorred the thought of.
II. Ahithophel counselled him to do wickedly, and so did as effectually betray
him as he did who was designedly false to him; for those that advise men to
sin certainly advise them to their hurt; and that government which is founded
in sin is founded in the sand.
1. It seems, Ahithophel was noted as a deep politician; his counsel was as if
a man had enquired at the oracle of God, v. 23. Such reputation was he
in for subtlety and sagacity in public affairs, such reaches had he beyond
other privy-counselors, such reasons would he give for his advice, and such
success generally his projects had, that all people, good and bad, both David
and Absalom, had a profound regard for his sentiments, too much by far, when
they regarded him as an oracle of God; shall the prudence of any mortal
compare with him who only is wise? Let us observe from this account of
Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are
utterly destitute of heavenly grace, because those who set up for oracles
themselves are apt to despise the oracles of God. God has chosen the
foolish things of the world; and the greatest statesmen are seldom the
greatest saints. (2.) That frequently the greatest politicians act most
foolishly for themselves. Ahithophel was cried up for an oracle, and yet very
unwisely took part with Absalom, who was not only a usurper, but a rash youth,
never likely to come to good, whose fall, and the fall of all that adhered to
him, any one, with the tenth part of the policy that Ahithophel pretended to,
might foresee. Well, after all, honesty is the best policy, and will be found
so in the long run. But,
2. His policy in this case defeated its own aim. Observe,
(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had
left his concubines to keep the house, he advised him to lie with them
(v. 21), a very wicked thing. The divine law had made it a capital
crime, Lev. xx. 11. The apostle speaks of it as a piece of villany not so
much as named among the Gentiles, 1 Cor. v. 1. Reuben lost his birthright
for it. But Ahithophel advised Absalom to it as a public thing, because it
would give assurance to all Israel, [1.] That he was in good earnest in his
pretensions. No doubt he resolved to make himself master of all that belonged
to his predecessor when he began with his concubines. [2.] That he was
resolved never to make peace with his father upon any terms; for by this he
would render himself so odious to his father that he would never be reconciled
to him, which perhaps the people were jealous of and that they must be
sacrificed to the reconciliation. Having drawn the sword, he did, by this
provocation, throw away the scabbard, which would strengthen the hands of his
party and keep them firmly to him. This was Ahithophel's cursed policy, which
bespoke him rather an oracle of devil than of God.
(2.) Absalom's compliance with this counsel. It entirely suited his lewd and
wicked mind, and he delayed not to put it in execution, v. 22. When an
unnatural rebellion was the opera, what fitter prologue could there be to it
than such unnatural lust? Thus was his wickedness all of a piece, and such as
a conscience not quite seared could not entertain the thoughts of without the
utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel
advised him to do it, that all Israel shall see it. A tent is
accordingly spread on the top of the house for the purpose; so impudently does
he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in
the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba,
David should have his own wives publicly debauched (ch. xii. 11, 12),
and some think that Ahithophel, in advising it, designed to be revenged on
David for the injury done to Bath-sheba, who was his grand-daughter: for she
was the daughter of Eliam (ch. xi. 3), who was the son of Ahithophel, ch.
xxiii. 34. Job speaks of this as the just punishment of adultery (Let my
wife grind to another, Job xxxi. 9, 10), and the prophet, Hos. iv. 13, 14.
What to think of these concubines, who submitted to this wickedness, I know
not; but how unrighteous soever Absalom and they were, we must say, The
Lord is righteous: nor shall any word of his fall to the ground.
Contents
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