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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 16:5–14. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
2 Samuel 16:6 captures a moment of profound humiliation for King David during his desperate flight from Absalom's rebellion, as Shimei, a relative from Saul's house, audaciously curses and casts stones at him and his loyal entourage. This brazen act of defiance, committed despite David being surrounded by his formidable "mighty men," vividly underscores the depth of the king's distress and sets the stage for his remarkable display of humility and trust in divine sovereignty, choosing not to retaliate against his accuser.
Context
Literary Context
This verse is deeply embedded within the tumultuous narrative of Absalom's rebellion against his father, King David, a pivotal section spanning 2 Samuel 15 through 2 Samuel 20. Immediately preceding it, 2 Samuel 16:5 introduces Shimei, a Benjamite from Bahurim and a kinsman of Saul, who emerges to hurl curses at David. Verse 6 escalates this verbal assault into a physical act of aggression, with Shimei not only cursing but also casting stones and dirt. The subsequent verses, particularly 2 Samuel 16:9-12, reveal David's extraordinary response: he restrains his loyal general Abishai from retaliating, interpreting Shimei's actions as potentially permitted, or even ordained, by God as a form of divine discipline or testing. This sequence profoundly highlights David's spiritual maturity and his steadfast reliance on God amidst a profound personal and political crisis.
Historical & Cultural Context
The historical backdrop is David's desperate flight from Jerusalem as his son Absalom's coup gains overwhelming momentum. David's journey through the Kidron Valley and towards the wilderness of Judah was a public spectacle of royal vulnerability and disgrace. Shimei, identified as a Benjamite and a member of Saul's clan, harbored deep-seated resentment against David. For many Benjamites, David's ascension to the throne represented the downfall of their tribal hero, King Saul, and the loss of their former prominence and influence. Casting stones and dirt was a potent and deeply insulting gesture in ancient Near Eastern culture, signifying utter contempt, public shaming, and a curse intended to defile. It was a physical manifestation of the verbal curses, designed to humiliate and dishonor. The presence of David's "mighty men" (Hebrew: gibborim), his elite warriors and personal guard, makes Shimei's brazen act even more astonishing, underscoring both his conviction and the depth of his bitterness, as well as David's deliberate choice not to use his overwhelming power.
Key Themes
This verse powerfully contributes to several overarching themes within 2 Samuel. Firstly, it underscores the theme of Divine Sovereignty in Suffering. David's response to Shimei's abuse, particularly his later statement in 2 Samuel 16:11, reveals his profound conviction that even this public humiliation might be permitted by God. This perspective transforms a personal affront into a divinely ordained trial, reflecting David's deep trust in God's overarching control, even in the midst of adversity. Secondly, the passage highlights Humility and Restraint in leadership. Despite being a powerful king surrounded by loyal and capable warriors, David chooses not to retaliate, demonstrating a remarkable self-control that contrasts sharply with the expected response of an ancient monarch. This restraint is not weakness but a conscious act of submission to what he perceives as God's will. Finally, the verse subtly touches upon the Consequences of Sin and Divine Discipline. While Shimei's actions are unjust, David's willingness to endure them can be seen in light of the prophetic judgment pronounced by Nathan in 2 Samuel 12:10-11, where trouble would arise from within David's own house as a consequence of his sin with Bathsheba and Uriah. David's suffering, therefore, while not directly caused by Shimei, is understood by David as part of a larger divine process.
Exposition and Analysis
Key Word Analysis
The Hebrew verb סָקַל (çâqal) is a primitive root primarily meaning "to stone" or "to cast stones." It implies a deliberate and aggressive act of throwing stones, not merely a symbolic gesture. In this context, it denotes a physical assault, albeit perhaps from a distance, designed to inflict both physical harm and profound public humiliation. This word choice emphasizes the direct and hostile nature of Shimei's actions, going beyond mere verbal abuse.
The Hebrew noun אֶבֶן (ʼeben), though singular in its root form, refers to literal "stones" in the plural context of the verse. Beyond their physical reality, these stones serve as potent symbols of contempt, accusation, and the desire to inflict injury or even death. In ancient Israel, stoning was a method of capital punishment, so casting stones, even without lethal intent, carried a strong connotation of condemnation and a public declaration of one's perceived guilt and worthlessness.
The Hebrew term גִּבֹּר (gibbôwr), though singular in its root form, refers collectively to David's elite warriors, his most skilled and loyal fighting force, in the plural context of the verse ("mighty men"). Their presence "on his right hand and on his left" highlights that David was not defenseless; he was surrounded by capable protectors ready to act on his command. This detail magnifies David's remarkable restraint and the sheer audacity of Shimei, who dared to insult and assault the king in front of his formidable guard.
Verse Breakdown
"And he cast stones at David"
This initial clause vividly describes Shimei's direct, physical act of aggression against the fleeing king. It was a public and deeply humiliating assault, intended to convey utter contempt and to physically harm or at least defile David. This act went beyond mere verbal cursing, escalating the insult into a tangible, provocative challenge to David's authority and dignity, a symbolic stoning.
"and at all the servants of king David"
Shimei's aggression was not limited to David alone but extended to his entire retinue. This broadened the scope of the insult, publicly shaming David's loyal followers and demonstrating Shimei's complete disregard for the king's authority and those associated with him. It was a comprehensive act of public degradation, designed to demoralize David's supporters and underscore his perceived downfall.
"and all the people and all the mighty men [were] on his right hand and on his left"
This final clause emphasizes David's apparent vulnerability despite being surrounded by his most loyal and capable protectors. The "people" (likely non-military followers and family) and the "mighty men" (elite warriors) were positioned to defend him. Their presence "on his right hand and on his left" signifies their close proximity, readiness to act, and the king's full escort. This detail highlights the extraordinary nature of David's decision to restrain his men, underscoring his profound humility and his trust in God's sovereign hand rather than human intervention or brute force.
Literary Devices
The narrative of 2 Samuel 16:6 employs several powerful literary devices to heighten its impact. Irony is profoundly present, as David, the powerful king of Israel, is subjected to public humiliation and physical assault by a seemingly insignificant individual, Shimei, while paradoxically surrounded by his formidable "mighty men" who could have easily silenced the assailant. This highlights David's chosen vulnerability and self-restraint. Symbolism is evident in the "stones" themselves, which are not merely physical objects but potent representations of Shimei's curses, contempt, and the deep-seated animosity of Saul's house towards David. The act of casting them is a symbolic stoning, a public declaration of condemnation and a wish for David's demise. Furthermore, the passage employs Contrast, juxtaposing Shimei's unrestrained insolence and aggressive defiance with David's remarkable and unexpected humility, patience, and self-control. This stark contrast serves to elevate David's character and underscore his spiritual depth in the face of extreme provocation. Finally, the scene contains elements of Foreshadowing, as David's patient endurance and refusal to retaliate here anticipate the ultimate suffering and non-retaliation of the Messiah, the true Son of David.
Theological and Thematic Connections
The scene in 2 Samuel 16:6 is a profound theological statement on suffering, divine sovereignty, and the appropriate human response to injustice. David's willingness to endure Shimei's curses and stone-throwing, despite having the power to crush him, reveals a deep spiritual maturity rooted in his understanding that God might be using this humiliation for a greater purpose. He perceives the human agent, Shimei, as merely an instrument in God's sovereign hand, perhaps as a form of divine discipline or a test of his faith. This perspective transforms a personal affront into an opportunity for spiritual growth and reliance on God's ultimate vindication. It teaches that true strength is often found not in immediate retaliation, but in patient endurance and trust in God's justice and timing. This episode provides a powerful biblical example of leaving vengeance to the Lord and responding to evil with a spirit of humility and faith, believing that God sees and will ultimately act.
Reflection and Application
The encounter between David and Shimei in 2 Samuel 16:6 offers profound lessons for believers navigating personal attacks, unjust criticism, and public humiliation. David's response, characterized by remarkable restraint and a deep trust in God's sovereignty, challenges us to reconsider our immediate reactions when faced with adversity. Rather than seeking immediate vindication or retaliation, David chose to endure, believing that God was at work even in the midst of his suffering. This calls us to cultivate a similar spirit of humility, recognizing that God can use even the most painful and unjust circumstances to refine our character, test our faith, and accomplish His purposes. It encourages us to look beyond the human agent of our suffering and discern the potential hand of God, trusting that He will ultimately bring justice and turn our trials into blessings. In a world quick to anger and retribution, David's example stands as a powerful testament to the transformative power of patient endurance and unwavering faith in God's ultimate control, reminding us that our ultimate vindication comes from God alone.
Questions for Reflection
FAQ
Why didn't David's mighty men retaliate against Shimei, given the severity of the insult?
David explicitly commanded his mighty men not to retaliate. In 2 Samuel 16:10, David tells Abishai, "Let him alone, and let him curse; for the Lord hath bidden him." David interpreted Shimei's actions not merely as a personal affront but as potentially permitted or even ordained by God. He saw it as part of a divine process, perhaps as a form of discipline or a test of his humility and faith. This remarkable spiritual perspective led him to choose patient endurance over immediate retribution, despite having the power to easily silence his accuser.
What was Shimei's motivation for such a public and aggressive act against the king?
Shimei was a Benjamite from the house of Saul, the former king whom David had replaced. He harbored deep-seated resentment and loyalty to Saul's dynasty. In 2 Samuel 16:8, Shimei explicitly accuses David of being a "man of blood" and attributes David's current distress to divine retribution for the blood of Saul's house. He saw David's flight from Absalom as divine judgment and seized the opportunity to express his long-held bitterness, contempt, and allegiance to the fallen house of Saul, believing David's reign was justly coming to an end.
Did Shimei face any long-term consequences for his actions against David?
Initially, David spared Shimei's life when he later came to meet David and seek forgiveness upon David's return to Jerusalem (2 Samuel 19:18-23). However, on his deathbed, David instructed his son Solomon to deal with Shimei, remembering his curse (1 Kings 2:8-9). Solomon later confined Shimei to Jerusalem under threat of death if he left. When Shimei eventually broke this oath by leaving Jerusalem, Solomon had him executed, bringing David's charge to fulfillment and ensuring the security of his own reign (1 Kings 2:42-46).
Christ-Centered Fulfillment
The humiliation of King David at the hands of Shimei, and David's patient endurance in the face of unjust curses and physical assault, powerfully foreshadows the ultimate suffering and non-retaliation of Jesus Christ, the true Son of David. While David, a sinful king, endured this trial as a potential consequence of his own past transgressions, Jesus, the perfect and sinless Lamb of God, willingly submitted to infinitely greater public humiliation, scorn, and physical abuse, not for His own sin, but for the sins of humanity. Just as David was surrounded by his mighty men yet chose not to retaliate, Jesus, who could have summoned legions of angels (Matthew 26:53), allowed Himself to be spat upon, beaten, and mocked (Matthew 27:27-30). He absorbed the curses meant for us, becoming a curse for us on the cross (Galatians 3:13). His patient endurance, even to death on a cross, is the ultimate example of leaving vengeance to God and trusting in divine vindication (1 Peter 2:21-23). Thus, David's experience serves as a prophetic shadow, pointing to the perfect, redemptive suffering of the Messiah, who by His meekness and non-retaliation secured our salvation and demonstrated the ultimate triumph of humility, love, and divine justice.