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Commentary on 2 Samuel 16 verses 5–14
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, Sa2 16:5. 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, Psa 69:26. 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, Psa 71:11. 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 (Sa2 16:6), 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 (Sa2 16:13), 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 35:6. 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 (Sa2 16:7, Sa2 16:8), in contempt of that law, Thou shalt not curse the gods, Exo 22:28. 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, Sa2 16:7. And, if a man of blood, no doubt a man of Belial, that is, a child of the devil, who is called Belial (Co2 6:15), 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 (Psa 3:2), 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? Sa2 16:9. 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, Luk 9:55. 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 (Sa2 16:10), and again, So let him curse, for the Lord hath bidden him, Sa2 16:11. 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, Act 2:23, Act 4:28. 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 (Sa2 16:11): 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 (Sa2 16:14), where he meets with refreshment, and is hidden from this strife of tongues.
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.
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.
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.
Have recourse, O Lord, always to your mercy, and sustain the weakness of my flesh by your divine assistance. “What have I to do,” he says, “with you also, you sons of Zeruiah? Let Shimei curse. The Lord has bidden him to curse David. And who shall say to him, ‘Why have you done so?’ ” For the will of God is not to be discussed but kindly accepted.… Therefore, the commandments of God are possible, which we know David had kept; and, yet, we find holy people growing weary in maintaining justice forever.
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.
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.
Hath bid him curse: Not that the Lord was the author of Semei's sin, which proceeded purely from his own malice, and the abuse of his free will. But that knowing, and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins.
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SUMMARY
In 2 Samuel 16:10, King David, facing the humiliation of Absalom's rebellion and fleeing Jerusalem, demonstrates extraordinary spiritual discernment and submission to divine sovereignty when confronted by Shimei, a Benjamite from Saul's house, who curses him vehemently. Despite the zealous offer from his nephew Abishai to execute Shimei for his insolence, David restrains his commander, perceiving Shimei's actions not merely as a personal affront but as a divinely permitted affliction, perhaps even a consequence of his own past sins. This verse powerfully illustrates David's profound humility, his unwavering trust in God's ultimate control over all circumstances, and his commitment to leaving vengeance in the Lord's hands, even in the throes of deep personal crisis and public humiliation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological depth. The most prominent is Rhetorical Question ("Who shall then say, Wherefore hast thou done so?"), which serves not to elicit an answer but to emphasize David's conviction that God's actions are unquestionable and beyond human challenge. This device powerfully conveys David's theological perspective and his profound submission to divine authority. The phrase "What have I to do with you?" is a potent Idiom expressing exasperation and a command to desist, highlighting the tension between David's spiritual discernment and his commanders' more pragmatic, aggressive instincts. There is also a profound element of Irony in David's statement: Shimei intends to curse David to bring him harm and misfortune, but David interprets this curse as potentially coming from the Lord, thus transforming an act of human malice into a potential act of divine discipline, which, paradoxically, could lead to purification, repentance, and eventual restoration. This divine permission for the curse also subtly Foreshadows the eventual vindication of David, as God's discipline often precedes His ultimate faithfulness and restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 16:10 offers a profound theological statement on divine sovereignty, the nature of human suffering, and the proper response to injustice. David's perspective transforms a deeply personal attack into a divinely orchestrated event, demonstrating a deep trust that God is actively at work even in the midst of chaos, humiliation, and apparent defeat. This aligns with the broader biblical understanding that God can use all things, even the malice of men, to accomplish His overarching purposes, whether for discipline, testing, or the ultimate good of His people. David's immediate restraint of vengeance and his willingness to endure suffering point to a higher spiritual principle: that God is the ultimate arbiter of justice, and believers are called to trust His timing and methods rather than seeking immediate retribution. This posture of humility and submission is a hallmark of mature faith, recognizing that God's ways are higher than human ways, and His judgments are always righteous and ultimately for His glory.
REFLECTION AND APPLICATION
David's extraordinary response to Shimei in 2 Samuel 16:10 provides a powerful and counter-cultural model for believers facing adversity, criticism, or unjust treatment. It challenges us to look beyond the immediate human agent of our suffering and prayerfully consider the possibility of God's sovereign hand at work, even in the most painful circumstances. Instead of reacting with anger, defensiveness, or a desire for immediate retribution, David chose humility, self-control, and submission, trusting that God was either disciplining him for past sins or testing his faith for a greater, redemptive purpose. This calls us to cultivate a similar spiritual perspective: to pause before reacting impulsively, to examine our own hearts for any unconfessed sin that might be contributing to our trials, and to surrender our desire for personal vengeance or vindication. True spiritual maturity often manifests not in our ability to fight back or prove our innocence, but in our capacity to endure suffering with grace, trusting God to vindicate us in His perfect timing. It reminds us that our ultimate battle is not against flesh and blood, but against spiritual forces, and our ultimate trust must be in the Lord, who works all things according to the counsel of His will for the good of those who love Him.
Questions for Reflection
FAQ
Why didn't David punish Shimei immediately, especially when he had the power and loyal commanders to do so?
Answer: David's decision not to punish Shimei immediately, despite having loyal and capable commanders like Abishai ready to execute the offender, stemmed from a profound spiritual insight and a deep understanding of divine sovereignty. He perceived Shimei's cursing not merely as a personal insult or political defiance, but as an act permitted, and perhaps even prompted, by the Lord Himself. David's statement, "because the LORD hath said unto him, Curse David," indicates his belief that God was using Shimei as an instrument of discipline or testing. In his humility, David may have seen this public humiliation as a just consequence for his own past sins (e.g., the Bathsheba and Uriah affair, detailed in 2 Samuel 11). By refraining from immediate vengeance, David demonstrated his submission to God's sovereign will and his trust that God would ultimately administer justice or mercy as He saw fit. This also prevented David from acting impulsively in a moment of great personal vulnerability and ensured that any future action against Shimei would be God's timing, not man's.
What does "the LORD hath said unto him, Curse David" truly mean? Did God literally command Shimei to curse David?
Answer: This phrase does not imply a direct, audible, or explicit command from God to Shimei. Rather, it reflects David's deep theological understanding of God's divine sovereignty and His active involvement in all of life's circumstances. It means that God, in His overarching plan and permissive will, allowed or even orchestrated Shimei's actions to occur. The Bible often describes God "saying" or "doing" things when He permits or uses human agents, even those with malicious intent, to accomplish His purposes, whether for judgment, discipline, or the testing and refining of His people. For David, this was a moment of profound humility and acceptance of God's will, even if it came through a hostile human instrument. It signifies that nothing happens outside of God's ultimate control, and David recognized God's hand in his suffering, choosing to submit rather than resist, trusting in God's perfect wisdom and timing.
CHRIST-CENTERED FULFILLMENT
David's profound response to Shimei's curses in 2 Samuel 16:10 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. David, though a man after God's own heart, was still a sinner whose suffering could be seen, in part, as a consequence of his own actions. Yet, in his humility, he accepted the curse as from the Lord. Jesus, however, was the sinless Son of God, the perfect Lamb, who endured the ultimate curse not for His own sin, but for ours. Just as David restrained his zealous followers from defending him, Jesus willingly submitted to the unjust accusations, mockery, and violence of His enemies, even rebuking Peter for drawing his sword in Matthew 26:52. He did not retaliate when reviled, but "entrusted himself to him who judges justly" (1 Peter 2:23), demonstrating perfect obedience and trust in the Father's sovereign plan. The cursing of Shimei foreshadows the far greater humiliation and suffering endured by Christ on the cross, where He became a curse for us, as Galatians 3:13 declares, to redeem us from the curse of the law. David's acceptance of God's will in suffering points forward to Christ's perfect obedience, even to the point of death on a cross (Philippians 2:8), demonstrating the ultimate trust in the Father's sovereign plan of salvation and establishing the pattern for all who would follow Him.