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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.
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SUMMARY
Second Samuel 16:12 captures King David's remarkable spiritual resilience and profound theological perspective amidst the public humiliation and suffering of Absalom's rebellion. As he flees Jerusalem, subjected to the curses and stones of Shimei, David articulates a blend of humble submission to divine sovereignty and unwavering hope. He expresses a deep conviction that the Lord, who intimately observes his deep affliction, might not only be permitting this trial but will ultimately reverse the situation, transforming the present malicious cursing into future good and divine blessing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that deepen its theological impact. There is a strong element of Contrast between Shimei's malicious and public cursing of David and David's humble, patient, and hopeful response. David, the powerful king, chooses restraint and profound trust in God over immediate retaliation, thereby highlighting his extraordinary spiritual depth and reliance on divine justice. The phrase "It may be that the LORD will look on mine affliction" contains a subtle Understatement and a profound Irony; while David is in a state of profound distress and public shame, his quiet hope in God's intervention stands in stark contrast to the dramatic and chaotic rebellion unfolding around him. The entire verse functions as a concise form of Theodicy, as David grapples with the question of why he is suffering, ultimately attributing it to God's sovereign will and trusting in His ultimate justice and redemptive power. Finally, David's expectation that God will "requite me good for his cursing" is a form of Foreshadowing, hinting at the enduring biblical principle of divine reversal and the ultimate vindication of the righteous, where adversity is often transformed into a platform for God's glory and blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
David's response in 2 Samuel 16:12 is a profound theological statement on the nature of suffering, divine sovereignty, and the hope of vindication. It illustrates that even in the darkest moments of humiliation, injustice, and personal betrayal, a believer can find solace and strength in the conviction that God sees, God knows, and God ultimately controls all circumstances. David does not deny the pain or the injustice of Shimei's actions, but he looks beyond the human agent to the divine orchestrator, trusting that God's purposes, even through suffering, are ultimately for good. This perspective transforms a moment of public shame into an act of profound faith, demonstrating that true strength lies not in immediate retaliation or self-vindication but in patient endurance and unwavering trust in God's redemptive plan. It underscores the truth that God is the ultimate arbiter of justice and the source of all blessing, capable of turning the most bitter experiences into sweet fruit.
REFLECTION AND APPLICATION
David's humble and hopeful response to Shimei's curses offers a timeless and powerful model for believers facing unjust criticism, betrayal, or profound suffering. In a world that often encourages immediate retaliation, self-defense, or aggressive self-vindication, David demonstrates the profound spiritual power of entrusting one's cause entirely to God. His willingness to see even malicious acts as potentially permitted by God's sovereign hand cultivates a deep patience and humility, allowing God to be the ultimate judge and vindicator. This perspective encourages us to look beyond the immediate source of our pain—whether it be a person, a circumstance, or a perceived injustice—to the God who intimately sees our affliction and is supremely capable of turning curses into blessings. It reminds us that our ultimate hope is not in our ability to control circumstances, silence critics, or manipulate outcomes, but in God's unfailing character, His perfect justice, and His unwavering promise to work all things for the good of those who love Him and are called according to His purpose.
Questions for Reflection
FAQ
Why did David not retaliate against Shimei, given his power as king?
Answer: David's refusal to retaliate against Shimei, despite the urging of his commander Abishai, stemmed from a profound theological conviction. He believed that Shimei's cursing was not merely a personal insult or an act of human malice, but potentially an expression of God's judgment or discipline upon him for his own sins (e.g., the Bathsheba affair and the murder of Uriah). David explicitly stated, "Let him alone, and let him curse; for the LORD hath bidden him" (2 Samuel 16:11). This demonstrated an extraordinary level of humility, self-restraint, and trust in God's ultimate justice and sovereignty, choosing to endure the humiliation rather than seek immediate revenge. He recognized that God could use even the malice of others to accomplish His purposes or to humble His servant, and that vengeance belonged to the Lord.
What does it mean for God to "requite me good for his cursing"?
Answer: To "requite" means to return, repay, or compensate. In this context, David is expressing his profound hope and faith that God will respond to Shimei's evil curses and malicious intent by actively bestowing blessings and favor upon him. It signifies a divine reversal of fortune, where God takes the intended harm or malice directed at His servant and transforms it into something beneficial, redemptive, or even glorious. This is not merely an absence of bad outcomes, but an active turning of the situation into "good" (Hebrew: tov), which encompasses prosperity, welfare, favor, and blessing. It speaks powerfully to God's sovereign power to redeem even the most painful and unjust experiences, aligning perfectly with the biblical principle that God can work all things for good for those who love Him and are called according to His purpose, as articulated in Romans 8:28.
CHRIST-CENTERED FULFILLMENT
David's humble and hopeful declaration in 2 Samuel 16:12 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David, the suffering king, willingly accepts public humiliation and curses, trusting that God will ultimately turn his affliction into good. This posture powerfully foreshadows Christ, the true and eternal King, who willingly endured infinitely greater curses, insults, and affliction for the sake of humanity. Jesus, "who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (1 Peter 2:23), perfectly embodied and surpassed David's patient endurance. On the cross, Christ became a curse for us, bearing the full, crushing weight of divine wrath and human malice (Galatians 3:13). Yet, through His suffering, death, and resurrection, God "requited good" in the most magnificent and cosmic way, transforming the ultimate curse of sin and death into the ultimate blessing of salvation, reconciliation, and eternal life for all who believe (Romans 5:8). The "good" that God brought out of Christ's "cursing" was the redemption of the world, demonstrating God's sovereign power to turn the deepest affliction into the greatest triumph and the most profound blessing for all eternity.