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Matthew Henry |
S E C O N D 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,
2. Cursed by Shimei, which he bears with wonderful patience,
II. We are to meet Absalom in his triumphant entry; and there we find
him,
1. Cheated by Hushai,
2. Counselled by Ahithophel to go in unto his father’s concubines,
| Ziba’s Calumny. | 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,
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?
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,
See
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,
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.
| David Cursed by Shimei. | 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
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,
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,
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.
| Hushai Deceives Absalom; Ahithophel’s Wicked Counsel. | 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,
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,
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,
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,
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
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,
Job speaks of this as the just punishment of adultery (Let my wife
grind to another,
Job xxxi. 9, 10),
and the prophet,
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.
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