2 ซามูเอล 16:11 วิจารณ์

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 (Sa2 16:1-4). 2. Cursed by Shimei, which he bears with wonderful patience (Sa2 16:5-14). II. We are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated by Hushai (Sa2 16:15-19). 2. Counselled by Ahithophel to go in unto his father's concubines (Sa2 16:20-23).

INTRODUCTION TO SECOND SAMUEL 16 In this chapter is an account of Ziba, the servant of Mephibosheth, getting his inheritance by misrepresentation of him, and by presents to David, Sa2 16:1; and of Shimei's cursing David as he passed along, which David bore patiently, and would not suffer others to avenge it on him, Sa2 16:5; and of Hushai's offer of his service to Absalom, who admitted him to be of his privy council, Sa2 16:15; and of the counsel which Ahithophel gave, Sa2 15:20.

And David said to Abishai, and all his servants,.... In order to make them easy, and reconcile them to this usage of him: behold, my son, which came forth of my bowels, seeketh my life; meaning Absalom: how much more now may this Benjamite do it? who was not only of the same tribe that Saul was, but of the same family, and so bore an ill will to David because of his succession in the throne: let him alone, and let him curse; do nothing to restrain him, not even by words, and much less by any violent actions, and still less by taking away his life: for the Lord hath bidden him; in the sense explained in Sa2 16:10.

What need is there to be troubled when we hear abuse? Why do we not imitate him who says, “I was dumb and humbled myself, and kept silence even from good words.” Or did David only say this, and not act up to it? No, he also acted up to it. For when Shimei the son of Gera reviled him, David was silent; and although he was surrounded with armed men he did not return the abuse, nor seek revenge: no, even when the son of Zeruiah spoke to him, because he wished to take vengeance on him, David did not permit it. He went on as though dumb and humbled; he went on in silence; nor was he disturbed, although called a bloody man, though he was conscious of his own gentleness. He therefore was not disturbed by insults, for he had full knowledge of his own good works.He, then, who is quickly roused by wrong makes himself seem deserving of insult, even while he wishes to be shown not to deserve it. He who despises wrongs is better off than he who grieves over them. For he who despises them looks down on them, as though he doesn’t feel them; but he who grieves over them is tormented, just as though he actually felt them.

We can show, too, that holy David was like Paul in this same class of virtue. When … Shimei cursed him and charged him with heavy offenses, at the first he was silent and humbled himself, and was silent even about his good deeds, that is, his knowledge of good works. Then he even asked to be cursed; for when he was cursed he hoped to gain divine pity.But see how he stored up humility and justice and prudence so as to merit grace from the Lord! At first he said, “Therefore he cursed me, because the Lord has said to him that he should curse.” Here we have humility; for he thought that those things which are divinely ordered were to be endured with an even mind, as though he were but some servant lad. Then he said, “Behold, my son, who came forth of my body, seeks my life.” Here we have justice. For if we suffer hard things at the hand of our own family, why are we angry at what is done to us by strangers? Lastly he says, “Let him alone that he may curse, for the Lord has bidden him. It may be that the Lord will look on my humiliation and requite me good for this cursing.” So he bore not only the abuse but left the man unpunished when throwing stones and following him. No, even more. After his victory he freely granted him pardon when he asked for it. I have written to show that holy David, in true evangelical spirit, was not only not offended but was even thankful to his abuser and was delighted rather than angered by his wrongs, for which he thought some return would be granted to him. But, though perfect, he sought something still more perfect. As a man he grew hot at the pain of his wrongs, but like a good soldier he conquered, he endured like a brave wrestler.

For if we suffer evil by human hands, we cut off no small part of our debt by nobly bearing what is done to us. Therefore we receive no injury; for God reckons the ill treatment towards our debt, not according to the principle of justice but of his lovingkindness; and for this cause he didn’t relieve the one who suffered evil.… And when he bore with Shimei cursing him, David said, “Let him alone, that the Lord may see my abasement and requite me [with] good for this day.” For when he doesn’t aid us when we suffer wrong, then we are advantaged most of all; for he sets it to the account of our sins, if we bear it thankfully.

By this patience we are supported even when we are in sound health, for, amid the stumbling blocks of this world, our true happiness is deferred.… With this patience holy David endured the insults of one abusing him, and, though he could easily have wreaked vengeance on him, he not only did not do this but even calmed another who was grieved and disturbed on his account and used his royal power to forbid rather than to exercise vengeance. He was not then suffering from any bodily disease or wound. But he did recognize the time of humility and accepted the will of God for whose sake he drank in the bitter reproach with the utmost patience.

And was it not likewise of his own will that the wicked son of Gera cursed King David? And yet what does David say, full of true and deep and pious wisdom? What did he say to him who wanted to strike the reviler? "What," he said, "have I to do with you, you sons of Zeruiah? Let him alone and let him curse, because the Lord has said to him, 'Curse David.' Who, then, shall say, 'Why have you done so?' " And then the inspired Scripture, as if it would confirm the king's profound utterance by repeating it once more, tells us, "And David said to Abishai, and to all his servants, 'Behold, my son, who came forth from my body, seeks my life: how much more may this Benjamite do it! Let him alone, and let him curse; for the Lord has bidden him. It may be that the Lord will look on my humiliation and will requite me for his cursing this day.' " Now what prudent reader will fail to understand in what way the Lord bade this profane man to curse David? It was not by a command that he bade him, in which case his obedience would be praiseworthy; but he inclined the man's will, which had become debased by his own perverseness, to commit this sin, by his own just and secret judgment. Therefore it is said, "The Lord said to him." Now if this person had obeyed a command of God, he would have deserved to be praised rather than punished, as we know he was afterwards punished for this sin. Nor is the reason an obscure one why the Lord told him after this manner to curse David. "It may be," said the humbled king, "that the Lord will look on my humiliation and will requite me good for his cursing this day." See, then, what proof we have here that God uses the hearts of even wicked people for the praise and assistance of the good.

Ziba, servant of Mephibosheth, meets David with provisions, and by false insinuations obtains the grant of his masters property, Sa2 16:1-4. Shimei abuses and curses David, who restrains Abishai from slaying him, Sa2 16:5-14. Hushai makes a feigned tender of his services to Absalom, Sa2 16:15-19. Absalom calls a council and Ahithophel advises him to go in to his father's concubines, Sa2 16:20-22. Character of Ahithophel as a counselor, Sa2 16:23.

Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets: - "Pure from the blood of Saul in vain, He dares not to the charge reply: Uriah's doth the charge maintain, Uriah's doth against him cry! Let Shimei curse: the rod he bears For sins which mercy had forgiven: And in the wrongs of man reveres The awful righteousness of heaven. 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.

ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (Sa2 16:1-4) Ziba the servant of Mephibosheth met him--This crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for his future advancement on the restoration of the king. a bottle of wine--a large goatskin vessel. Its size made the supply of wine proportioned to the rest of his present.

David said still further to Abishai and all his servants: "Behold, my own son seeketh after my life; how much more then the Benjaminite! (who belongs to a hostile race.) Let him curse, for Jehovah hath bidden him. Perhaps Jehovah will look upon my guilt, and Jehovah will requite me good for the curse which befals me this day." בּעוני (Chethib) has been altered by the Masoretes into בּעיני o, "upon mine eye," probably in the sense of "upon my tears;" and קללתי into קללתו, - from pure misapprehension. בּעוני does not mean "upon my misery," for עון never has this meaning, but upon the guilt which really belongs to me, in contrast with that with which Shimei charges me; and קללתי is the curse that has come upon me. Although David had committed no murder upon the house of Saul, and therefore Shimei's cursing was nothing but malicious blasphemy, he felt that it came upon him because of his sins, though not for the sin imputed to him. He therefore forbade their putting the blasphemer to death, and said Jehovah had commanded him to curse; regarding the cursing as the consequence of the wrath of God that was bringing him low (comp. the remarks on Sa1 26:19). But 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 curse with which Shimei was pursuing him now.