Who was Shimei in the Bible?

Son of Gera, a Benjamite, of the house of Saul: he cursed David, calling him 'a man of Belial,' and threw stones and dust at him, when he was hastening from Jerusalem at the rebellion of Absalom; but made submission on David's return, and was not then punished. David at his death reminded Solomon of Shimei's wickedness, for he had cursed the Lord's anointed king. Solomon promised Shimei his life on the condition that he did not go out of Jerusalem; but he broke the compact and was put to death. 2 Sam. 16:5-13; 2 Sam. 19:18-23; 1 Kings 2:8-46.

ln contrast to David's sad failure of wisdom in the case of Ziba's deception, in the succeeding incident David shows a wisdom and self-judgment that is most commendable. A man named Shimei, of the house of Saul, came out from Bahurim cursing David and throwing stones at him and his servants (v.6). His words too were insulting and bitter, calling David a "bloodthirsty man" and " a man of Belial" (worthlessness), and declaring that the Lord was now bringing judgment on David because David reigning in place of Saul. He was inferring that David was guilty of the deaths of the men of Saul's house, and now God was punishing him for this.

What he was saying was not actually true, but David discerned that there was some underlying truth m the fact of David's having shed blood without proper cause. Abishai was anxious to immediately cut off Shimei's head, and urged David to let him do it (v.9). But David's response is one that every believer should take deeply to heart. He refuses the very suggestion, for he sees beyond Shimei, to realize that God had told him to curse David. Of course Shimei's bitter attitude did not have God's approval, but God had not hindered him from cursing, and David knew that he deserved cursing, even though Shimei was going beyond what was even true. How much better then for David to learn from God in this matter rather than to silence Shimei by killing him. In fact, he says that his own son Absalom was doing far worse than Shimei, seeking David's life (v.2). He had already been mourning before God in recognizing God's serious dealings with him in this painful experience. If he was to bow to God's governing hand in Absalom's case, then surely he was to do the same in the case of Shimei.

In all this David is surely not with God. He is still protracting the discipline which he is under, has not listened aright to the divine Voice under it, even though he knows and owns it to be of God. Yet in the next case he acts beautifully. In the case of open enemies, like Shimei, he seems to be more upon his guard, more ready to see meaning; and so it is often that the worst troubles seem to test us least.

Shimei is the spectre of Saul's house, risen up against the one who has taken possession of its estate and honors. Shimei means "my fame," or "my reputation," and he is the son of Gera, which we have elsewhere taken as "rumination": he is from Bahurim also, "choice or chosen ones." All this helps to link him with the house which he represents. But from Saul and from his line David may seem to have nothing whatever to fear. What charge can be brought against him with regard to these? Shimei's accusation of the blood of the house of Saul" seems really the most senseless clamor. In the mind of an enemy only could the death of Abner or of Ishbosheth be attributed to him. Saul had justly forfeited the throne, and Ishbosheth had never any right claim to possess it. Shimei's curses were therefore empty noise, to which a magnanimous spirit could afford to give no heed.

Shimei (my fame) appeared, cursing David, stoning him and his servants. His accusation that he was responsible for "all the blood of the house of Saul" was unfounded and unjust. He was not responsible for the death of Saul and Jonathan, and equally guiltless of the death of Abner and Ish-bosheth. And yet David saw something else in the curses of Shimei and in calling him a bloody man. The blood of Uriah which he had shed must have suddenly come to his mind. And when Abishai offers to kill Shimei, David rebuked him. (See Luke 9:52-56.) "Let him curse, because the LORD hath said to him, Curse David"--"Let him alone, and let him curse; for the LORD hath bidden him." He realizes Shimei is but an instrument in the Lord's hands; He had permitted it and David acknowledges thus that he had deserved the curses. "It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day." His eyes now look to the Lord whose chastening hand rested so heavily upon him.

However, there is another class of people represented by Shimei, who had maliciously cursed David at the same time Barzillai had helped him (2 Sam.16:5-8). When it seemed to Shimei that David was losing to Absalom, then he felt safe in cursing him, But when David regained his authority in Israel, Shimei changed his attitude and came to David to apologize (2 Sam.19:1-20). The apology was made out of fear for his own safety, but David accepted it and swore to him by the Lord that he would not kill him (2 Sam.19:23).

Though Shimei had cursed David, David would not trust himself to take vengeance on his own behalf. How important it is that we should observe such a principle as this! However, David knew that Shimei's apology was lacking in sincerity, so he told Solomon to act wisely in seeing to it that Shimei would be put to death for this evil that had really been against the Lord (vs.8-9). David told Solomon that his wisdom would find means to do this, as was proved later (vs.36-46). Thus, Solomon's kingdom illustrates the future kingdom of the Lord Jesus, which will not allow the admission of those who have before proven treacherous and cannot be trusted.

Shimei was a still different character. Though he had so viciously cursed David, yet he had apologized for this and David had then spared his life (2 Sam.19:18-23), but he was not changed in heart, and Solomon told him in effect that he could not trust him our of sight, ordering him to live in Jerusalem with the warning that if he went elsewhere at any time he would be put to death (vs.36-37). Shimei fully agreed to this and promised to do as Solomon said.

However, three years later two of Shimei's slaves escaped from his service and went to Gath, about 25 miles from Jerusalem. When Shimei was told his servants were there, he took a trip by donkey to look for them (v.40). Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought that three years was enough to change Solomon's thoughts, but he wanted slaves to rule over, though he would not be content to be ruled himself!

Shimei's trip was reported to Solomon, who called for Shimei and reminded him of his promise to remain in Jerusalem, and of Solomon's promise to have him killed if he did not (vs.41-42). Though Shimei did not keep his promise, yet Solomon would keep his. Solomon also reminded him of the wickedness of his attitude toward David and that this wickedness would come back on his own head. David had not killed Shimei so as to avoid any appearance of personal retaliation, but justice must be carried out though David was no longer alive. Shimei's case is a warning to us not to speak evil of dignities (Jude 8-9). Again Benaiah was appointed executioner, and Shimei was put to death (v.46).

The hearts of the people were swayed by this message, and though previously ready to reject David, they send word to him to return to Jerusalem with his servants (v.14). The message to him is followed by a gesture of good will by the men of Judah in coming to meet him, even crossing the Jordan in order to escort him back.

As to individuals, Shimei is first mentioned as coming to meet the king, but with him 1000 men of Benjamin, all accompanying the men of Judah. Then Ziba is spoken of, with his sons and servants. He had before come to the king when he fled, now apparently went over Jordan before David. The king's household was brought across the Jordan by ferryboat.

Shimei, who had cursed David when he was in deep distress, comes to meet him with a totally different attitude. Of course, he was afraid that he might suffer some just consequences of his wickedness now that David had regained his throne. He falls down before the king and confesses his wrong in the way he had insulted him, asking him not to impute this iniquity to him or remember against him the wrong he had done. He says he knows that he had sinned, therefore he is the first of all the house of Joseph to come down to meet the king. We are told in Chapter 16:5 that Shimei was of the house of Saul, which is of course from Benjamin, and verse 16 says he was a Benjamite. It seems strange therefore that he would speak of himself as being of the house of Joseph.

Abishai, as zealous and harsh as his brother Joab, urges David that Shimei should be put to death because he cursed the Lord's anointed. But David decisively reproves Abishai for his attitude, for he has no intention of putting anyone to death now that God has in grace restored him to the throne. If he thought that it was his own ability or prowess that had recovered his authority, he might be likely to take advantage of his authority, but he knew it was God who had made him king, and on this occasion at least he wanted to rightly represent God. He tells Shimei he will not die. David would not, for his own sake, take revenge, though later, when nearing death, he charged Solomon to see that Shimei suffered for his wickedness (1 Kings 2:8-9). This was simple righteousness, for after David's death, there would be no question of David's merely seeking revenge. Similarly, God may allow evil men to live today, but future eternal judgment awaits them.

Another individual of a different character (though also of Saul's house) now comes to David. Mephibosheth had been evidently able to find help to enable him to come down to the Jordan to meet David. He had not cared for his lame feet nor trimmed his moustache nor washed his clothes during all the time that David had been away. This itself was fullest proof before David's eyes that Ziba's report of Mephibosheth had been false. Mephibosheth had no aspirations whatever to be king. When David questions him as to why he did not go with David (v.25), his answer is quite simple. He had told his servant Ziba that he wanted a donkey to ride to follow David, but Ziba deceived him, so that he was given no means of coming to David at that time. What he says as to Ziba's slandering him is plainly true, and he declares his deep appreciation of David himself, as though he were an angel of God, remembering that David had shown him unusual grace at a time when Saul's house was in danger of extermination (v.28). He tells David therefore that he has no right to expect anything of him.

A third person here is Shimei, the Benjaminite who had cursed David, and then at his return had given tokens of repentance in confessing his sin. This same Shimei had not joined Adonijah's following; he remained in the company of David's mighty men and had followed Solomon. Of him David says, "And, behold, thou hast with thee Shimei the son of Gera." He was then apparently restored, but if David in grace had spared him, he did not hold him innocent. All was made to depend on his conduct under the king of righteousness. His conduct would show if his repentance was real. As with the case of Joab, Shimei's case is entrusted to the wisdom of Solomon (v. 9).

A Benjamite enemy of David. Ps. 7 title. Some consider that Shimei is referred to, as intimated in the margin, 2 Sam. 16:5. Others think it is Saul.