The Throne of David, Treatise · Section 36
II. SAM. Chap. 16. from the 1. verſ. to the 15.
IN this Chapter we have. 1. What befalls to David in his flying, both from a profeſſed friend Ziba, and from a profeſſed foe, Shimei. The firſt to the 5. verſe, the ſecond from that to the 15. Next we have Abſoloms proceedings after his entrie in Iervſalem. 1. In accepting of Huſhai Davids fri…nd. And 2. in committing that inceſtuous fact with his Fathers Concubines by the wicked counſell of Achitophel. From the 15. verſe to the end. So that this whole Chapter comprehends fouractions, the firſt between David and Ziba, the ſecond between David and Shemei, the third, between Abſolom and Huſhai, and the fourth between Abſolom, and his Fathers Concubines.
This firſt action of Davids between him & Ziba, is amplified by theſe circumſtances. 1. Of the time, when David was paſt a little the top of the hill Olivet, which comprehends alſo the place, being yet upon that mount in his journey towards Iordan, and and from thence to Bahurim. 3. The Perſons are Ziba, the ſervant of M…phiboſheth, mentioned, Chap. 9. And David the King, Ziba his action being his meeting David now on his journey with his Army, with a couple of Aſſes loded with proviſion for him, and them: a ſmall gift indeed if we conſider either the dignity of the King, or number of his Army; but yet, great, if we conſider the preſent neceſſity and condition of David now flying in haſte, & deſerving thanks if it had been offered of his own goods and of an honeſt minde, and not as a ſhare. 1. To abuſe the ſimplicity of the King. And 2. by this means craftily to hunt after a greater prey, which was the whole eſtate of his Maſter, and ſo the ground and motive of his coming was neither love to David, nor yet liberality, but ſelf love and coveteouſneſſe: for ſatiating whereof, upon Davids asking him, where Mephiboſheth his Maſter Jonathans Sonne was, moſt falſly he calumniats and delaites him, as one who abode at Jeruſalem upon expectation to be reſtored to his Grandfather Saul's his Kingdome, and ſo he accuſes him of the greateſt and moſt incenſing crime of leſema jeſty, where as, like a faithfull and honeſt ſervant, he ſhould rather excuſe his Maſters abode at Jeruſalem, becauſe (being lame) of his inability. Whereupon followed Davids raſh action of adjudging to the falſe accuſer the whole eſtate and poſſeſſions of Mephiboſheth falſly accuſed. Wherein he commits theſe groſſe errours. 1. He condemnes the party accuſed, before he be heard. 2. He is credulous of a falſe report without any triall of the truth thereof. 3. He bereaves an innocent man of his whole eſtate, and gives it to an unjuſt calumniator and lier. 4. He incourages calumniatours hereby to follow Ziba's example upon like hope of reward. 5. Having received a gift from the accuſer and thereafter giving ſentence in his favours, he gave an ill example in this, and in all the former, to inferiour judges. And 6. being in choler and paſſion upon Ziba's report, he pronounces a raſh and unjuſt ſentence, whereby he gaines nothing but a baſe and ungratefull flatterers thankſgiving.
The ſecond action is between David and Shimei. From the 5. verſe to the 15. Which injurious fact of Shimei againſt David, is amplified by the circumſtances. 1. Of the place, Bahurim a City choſen by David after his firſt travells to reſt and refreſh himſelf and his army in being ſore weary, as we ſee, Verſ. 14. 2. Of the perſone, Shimei by name, and a man of the houſe of Saul his old Enemy, whoſe malice before did lurk, and now upon this occaſion of Abſoloms rebellion burſts forth againſt David. 3. The manner of this injurious fact is, both by word and deed, curſing David by word, and by deed caſting ſtones at him as a dog, and at his followers, the particular words of whoſe curſing is ſet down, verſ. 7. By ingemination ſaying, come out, come out, ſhewing thereby the vehemency of his malice and paſſion, as if he would ſay, lay down thy wrongfull title of King, who deſerves to be thruſt out juſtly therefore. 2. In place of due reverence he calles him by two vile titles, a bloody man, and a man of Belial, that is, a moſt wicked man, or which is by interpretation, a rebellions libertine. 3. He declared that it is the hand of a juſt revenging God that was puniſhing him, for the bood of Saul and his houſe, and for the uſurpation of his Kingdome, and therefore by Lex talionis the Lord has ſtirred up his own Sonne to take the Kingdome from him, as he had taken it from Saul his Father in Law, and from his houſe, ſo that he was taken in his own ſnare, and was done unto as he had done to others. Upon which injurious fact of Shimei, Abiſhai Iocabs Brother is ſo incenſed that he offers to be avengend upon him by taking off his head, from doing whereof David diſſwades him, and diſſents thereto, by three reaſons. 1. Affirning that he looks on Shimei onelyonly as the inſtrument, but on God as the ſupream cauſe, correcting him ſo for his ſinnes, and againſt whom he was not to repine, but abide what his good pleaſure was and patiently to ſubmit thereto. The ſecond reaſon, is taken from compariſon, that ſeeing his Sonne who was come of his loynes, was ſeeking his life, much more might Shimei that Benjamite do as he did, and ſo if he ſuffered the greater injury, much more ought he to ſuffer the leſſe patiently. The third, is from the fruit that by Gods providence, that fact of Shimei (farre contrary to his intention) might bring forth, that the Lord would look on his affliction, and requite good for his curſing that day. By which arguments of diſſwaſion David mo… lifies the heart of Abiſhai and his ſervants, and abates their rage. Notwithſtanding whereof Shimei ſtill inſiſts in his injurious fact, untill David and his men came to Baharim where they were to refreſh their weary bodies.
OnelyOnly there remaines one doubt to ſolve, before we come to the obſervations, which is this, it is ſaid by David, that Shimei (Verſ. 11.) Was bidden by God to curſe David. And therefore it would appear, if Shimeis curſing was ſinnefull, that God were the Author of ſinne. Whereunto I anſwer. 1. That hereby is not meant, that Shimei had any commandement from God, as a warrant whereon he could grond that ſinnefull action of his, (which doubtles he had then alleadged, and afterward when he excuſed himſelf, Chap. 19.) Becauſe in Gods Word an expreſſe commandment is in the contrary, Ezod. 22. 28. Saying, Thou ſhall not revile the Gods, nor curſe the ruler of thy people, and God cannot be contradictour to himſelf, and therefore theſe words, Verſ. 10. The Lord hath ſaid unto him, curſe. And verſ. 11. The Lord hath bidden him, are not to be taken properly as any ſuch warrant of Gods Word, or commandement to do ſo, but onelyonly to ſhew how David took that curſing, as a correction for his ſinne from a juſt God. See the like Iſa. 10. 6. as if he had ſaid to Shimei, curſe David, or, as he had bidden him curſe, which made him to be ſo patient then and afterward, Chap. 19. 23. And not to ſuffer Abiſhai to revenge it. 2. In this ſinnefull action of Shimei's (as in others the like) we muſt conſider that theſe three have a hand, and each one their ſeverall ends; towit, Satan, ſtirring up Shimei's lurking malice now to break forth in curſing, and caſting ſtones at David, whoſe end herein was to afflict and trouble David more and more now in his diſtreſſe: the next is Shimei, obeying Satans inſtigation, acteth this ſinnefull deed out of the hatred of his heart. Whoſe end therefore herein, was wraithfull revenge. The third is God making uſe of this their ſinnefull action to the correction of his ſervant, whoſe end was his own glory and his ſervants good. As Joſeph ſpeaks of his brethrens wrong done to him, Gen. 50. 20. Ye thought evill againſt me (ſayes he) but God meant it unto good: the like may be ſaid of Amnons inceſt with Tamar, and Abſoloms with his Fathers Concubines, as alſo Abſoloms murther of Amnon, and his rebellion now againſt his Father, that Nathans propheſy concerning both might be fulfilled, and in like manner in Chriſts delivering up to death, wherein God had an hand, and is ſaid to have done it, Rom. 8. 32. For the redemption of mankinde, and Satan had an hand in it who entred into Judas heart, out of malice to Chriſt, and as Enemy to mans redemption, and Judas had a hand in it, for his owne wicked end, to ſatisfy his covetouſneſſe. Theſe wicked ends in theſe two wicked actours making the act ſinnefull in them, which in God directing it to his glory, and mans good is the greateſt teſtimony of his overruling power, and love to mankinde. So likewiſe in Iob 1. 21. and Iſa. 10. 5, 6. The ſame is evident, as here in Shimei's fact, God wills that, as Davids chaſtiſement, which he hates, as Shimeis wickedneſſe, ſo that wicked men are never the freer from guilt and puniſhment, for that hand which the holy God has in their ſinnefull actions.
OBSERVATIONS.
1. IN Ziba and Shimej, Abſolom and Achitophel, recorded in this Chapter. We ſee the memory of their wicked deeds dye not, as themſelves did: but the ſame ſurvives to the poſterity in the publick regiſter of ſacred hiſtory: as on the contrary the good deeds of the Godly, ſurvive in the ſame regiſter to their eternall praiſe, and for others imitation: as it is ſaid of Maryes breaking of the box of oyntment, which ſhe powred on Chriſts head, that it ſhould be recorded, whereſoever the Goſpell ſhould be preached. Which ſhould ſerve to the diſſwading of men from doing of evill, and to the encouragement of well doers, eſpecially when they conſider at the laſt day, how both good, and evill works ſhall be remembred, and have their ſeverall rewards given to them accordingly. And how they ſurvive men even in this life, as it is ſaid poſt fata, facta.
2. Verſ. 2. Ziba under a faire pretence, and profeſſion of love to David: but out of ſelfe-love only to himſelfe, hunts after his own gaine and preferment. Which ſhewes the diſpoſition of many crafty worldlings, who under a faire ſhew of religion to God, or love and reſpect to others, have their own private and ſelfiſh ends which they propoſe: making their gaine to be Godlineſs, but not Godlineſs to be gaine; and pretending love to others by their ſmaller gifts, which like crafty fiſhers, or fowlers, they uſe as baits only to attaine to greater, being (as one ſaies) more skilfull in the Ablative than liberall in the Dative, and like that woman who ſwept the houſe, not for love of clean-lines, but to find out the loſt groat, pretending love to religion and reformation, but intending their owne ſacrilegious gaine, and ambitious preferment.
3. Verſ. 3. Ziba likewiſe to attain to his forenamed end, by calumnies and falſe accuſation, he ſowes ſedition between David, and his loyall and true ſubject Mephiboſheth. Which ſhewes that they who are greedy of gaine, and preferment, will let looſe reines to all ſort of wickedneſs, whereby they may attain to their end, even to take away the life of man. As we ſee in Judas, and here in Ziba accuſing his Maſter of leſs Majeſty and treaſon.
4. In Ziba likewiſe we ſee the pattern of a wicked and ungrate ſervant, leaving his impotent and lame Maſter, at ſuch a time of danger, to which he did not only expoſe him, but alſo did back-bite him falſly, and ſought himſelfe to be poſſeſſour, and owner of his Maſters eſtate: whereof before he had the truſt only, and government. So little truſt is to be had in men, and eſpecially worldlings, and ſuch as want the feare of God.
5. Verſ. 4. David who had overcome the ſword, of many and mighty enemies before, and Abſoloms great Army hereafter. Yet is himſelfe overcome by a ſmall gift, and a flattering lying tongue of Ziba. Which ſhewes how dangerous, and of what great power inſinuation by gifts, and flattery is, even to the beſt: and that oftimes what may not be obtained by force, is obtained by fraud, which made Satan after his perſecution of the Church, like a reed Dragon, to turn himſelfe next into an Angel of light: and the vicar of his power to be horned like the lamb, though he ſpake like the Dragon. Whereby he attained to ſo great and univerſall a following, as we ſee Revel. 13. The like effect of which fraud and flattery, we ſee alſo in Satans deceiving of our firſt parents.
6. David without triall of the truth, or hearing firſt the party accuſed, pronounces through raſh crudelity an unjuſt ſentence, againſt juſt Mephiboſheth, in favours of an unjuſt calumniator, and ſo ſinneth againſt the duty of a juſt judge or Magiſtrate. Which ſhould teach all judges, or men in place, and power, to beware of raſh credulity, and to trye well before they truſt, or decree in judgment.
7. David under the rod ſuffers wrong patiently, and yet under the ſame does wrong unjuſtly. Which ſhewes unto us the frailty, and infirmities that are in the beſt, that none ſhould confide in their own ſtrength: but be in every eſtate, and at all times watchfull and humble.
8. Verſ. 5. In this ſecond action between Shimej and David, we ſee, 1. When King David came to Bahurim, there to refreſh himſelfe, and his men: as we ſee, verſ. 24. in place of reſt which he looked for. Behold new trouble, a railing Shimej perſecutes him, and his followers: both with tongue, and hand. So that we ſee, as is ſaid, many are the troubles of the righteous: and like Jobs meſſengers, one comes on the back of another, as wave followes wave: and as Jacob was no ſooner rid of Laban, that followed him, but he heares of Eſau coming againſt him, and in the mean time encounters with an Angel that wreſtles with him. No reſt then to be expected here, till after our dyeing in the Lord, we ſettle in our heavenly Canaan, Rev. 14. 13.
9. This Shimej being a man of the houſe of Saul, his hid malice againſt David, which lurked in the time of Davids proſperity, breaks out now by curſing, and caſting ſtones at David, in the time of his adverſity, which ſhewes not only what a wicked treaſure, and unclean ground the heart of man is, which harboureth and preſerveth what Satan ſhewes therein, till occaſion offer of manifeſtation, as we ſee in Cain againſt Abell, and Abſolom againſt Amnon. But likewiſe we ſee that adverſity diſcovers, who are true friends, as we ſee thoſe was to David, who are mentioned, Chap. 15. and Chap. 17. 27. and who are enemies, as Shemej was here, and Achitophel.
10. Verſ. 6. Shimej curſeth and caſteth ſtones at David, and ſo perſecutes him, both with tongue and hand. Which ſheweth what perſecution in like manner the Godly may expect at the hands of the wicked, as the Prophets found, and our Saviour the Prince of Prophets: and as he told his Apoſtles, that they ſhould find, Matth. 5. 12. and Joh. 16. 33. And therefore not to think it ſtrange, nor to care for the ſcourge of their tongue, or cauſeleſs curſing or reviling, ſo that the Lord bleſs, and that they have his approbation, and of a good conſcience.
11. Verſ. 8. Where Shimej ſaies, that God had returned upon him all the blood of the houſe of Saul, and delivered the Kingdome to his ſonne Abſolom. We ſee that malice ſo blinds the wicked that they moſt wrongfully cenſure the Lords doings in afflicting or trying his own, and as if they were of Gods counſell, they alledge that to be the cauſe of their ſufferings, which their malicious hearts ſuggeſts, and is not the cauſe indeed, and by the events, they judge of the cauſe, and juſtifies or condemnes the ſame.
12. Where he ſaies, that the Lord had delivered the Kingdome into Abſoloms hand. We ſee how fooliſh they are, who meaſure Gods doings by their beginnings, and do not attend the end: as we ſee in the ſteps of Joſephs fore propheſied advancement: and here in Davids ſad condition, in reſpect of Abſoloms great following, and hopes, which made Shimej ſay that the Kingdome was delivered to him. The contrary whereof was ſhortly ſeen thereafter.
13. Whereas in like manner he attributes to God, the returning of the blood of Sauls houſe upon David, and the delivering of the Kingdome into Abſoloms hand. We ſee the impudency of wicked men, who dare aſcribe to God, what the wicked hearts of men doe hatch, and their wicked hands for their wicked ends ſeek to performe, and ſo to make him, who is goodneſs it ſelfe, and hates all iniquity, to be not only acceſſary, but author of ſinne.
14. Verſ. 9. Abiſhaj being incenſed by this fact of Shimej, out of a carnall humour, offers to revenge this wrong done unto David. Where we ſee that a good cauſe, is not to be proſecuted by bad meanes, as here by carnall revenge and cruelty; which was alſo the diſciples fault, who would have had fire come downe from heaven, upon the Samaritans, for their not receiving of Chriſt: but as the cauſe is good, or bona, ſo it ſhould be proſecuted by good meanes, or bene. And as a revenge may be juſt, ſo it ſhould be ſeaſonable.
15. Verſ. 10. Abiſhaj looked onelyonly to the ſtone (as it were) an inſtrument, but David looked higher to the hand, that was the ſupreame caſter, and chaſtiſer of him, as all the Godly do, Gen. 50. 20. Job. 1. 21. Which is the ground of their patience under ſufferings, and makes the ſame a pedagogie, to leade them to repentance. Therefore David gives way meekly, rather to his own humiliation, then to the puniſhment of another.
16. Verſ. 11. Where David ſpeaks of his own ſonnes riſing up againſt him, to ſeek his life: and therefore much more might Shimej do it. We ſee that domeſtick croſſes, and thoſe of neareſt relation, are the greateſt and ſharpeſt of any: and ſuch as may juſtly make men, to be the more patient in leſſer, ſo that herein David gaines by it, and it is the advantage of great croſſes, that they ſwallow up the leſſer, and though a weak heart faint with every addition of trouble, yet the ſtrong in grace do not ſo.
17. Verſ. 12. Where David ſaies, it may be that God would look on his affliction, and requite good for Shimeis curſing that day. We ſee Davids faith and confidence in the Lords goodneſs towards him, even when he is many waies now ſharply chaſtizing him: ſo ſharp is the eye of faith, that through the darkeſt cloud, it can perceive the light of the ſun-ſhine of the Lords countenance, which David ever did ſo highly eſteeme, Pſal. 4. 6. Alſo the beſtowing of temporall favours go at peradventure (it may be) but eternall are infallible.
18. Alſo we ſee here the truth of that, Rom. 8. 28. That all things work together for the beſt to them who feare him: even the curſing of a wicked Shimei, as the hatered likewiſe of Joſephs brethren, and their ſelling of him did to him. As likewiſe that the wicked are no more bent, and ready to do evill to the Godly, but God is more bent, and ready to do them good, as David ſhortly found by experience after this, even as he projected.
19. Verſ. 13. Shimei being thus ſpared, he continueth and increaſeth in his curſing, and caſting of ſtones, abuſing ſo Davids lenity and patience: as the wicked do alſo the Lords, which ſhould leade them to repentance. So that the wicked are like the Waſp, that gathereth poyſon out of that, from which the Bee gathereth hony, and make the worſt uſe of beſt offices, done unto them by Gods ſervants, or others: and becauſe of impunity they continue in ſinne and iniquity, as all evill natures growe preſumptuous upon forbearance, whereas good are the contrary. Mercy then has need to be guided with wiſdome, leſt it prove cruell to it ſelfe.