The Discipline of Defamation

''Let him alone, and let him curse. . .it may be that the Lord will . . .requite me good for his cursing this day''    (II Sam. 16:11, 12).

   It is understandable that we should take patiently and graciously whatever correction we need, and to take rebuke for our errors; ''but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God'' (I Pet. 2:20). When we want to answer back, to return the abuse that we have received with interest added, to defend ourselves and our actions, where motives and methods were above reproach, then we are to remember, ''for this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully . . . For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps . . . Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously'' (2:19,21,23).

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   This is a deep discipline of the soul, this evidence of our true sonship with God, as described by our Lord Jesus Christ, ''But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust'' (Matt. 5:44, 45).

   David's conduct before Shimei illustrates excellently the discipline endured by those who are defamed (II Sam. 16:5-14). The moment seized upon by the Benjaminite blasphemer of the king could hardly be more excruciatingly cruel. Not only was the king advanced in years, and being driven from his capital city; but all was caused by the rebellion of his own son Absalom, whom he loved dearly. Shimei's stinging insults were being added to Absalom's studied injuries (cf. II Sam. 15:4, ''Oh, that I were made judge in the land''). Upon the bleeding heart of an old father was heaped the invective, ''Come out, come out, thou bloody man, and thou man of Belial'' (16:7), which hurt far more intensely than the stones that were thrown (16:13).

   The cursing of Shimei was too caustic for David's mighty men; and Abishai echoed their fierce resentment in his request, ''Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head'' (16:9).

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   David's response was touching in its expression of tenderness toward a misguided man, and of trust toward Almighty God: ''Let him alone, and let him curse . . .It may be that the Lord will look on mine affliction . . .'' (16:11, 12). Long before and many times he had faced similar circumstances; and he had learned to commit his cause unto Him that judgeth righteously. In his youth he had lost his temper (justifiably, some of us may think) at the gross ingratitude and invective of Nabal (I Sam. 25:2-13). In the gracious providence of God he had been restrained and rebuked by the gentle reasonings of Abigail, ''That this shall be no grief unto thee, nor offense of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself'' (25:31). On that occasion he had seen the vindication of God upon his decision not to return evil for evil (25:32-38).

   This lesson is written large in his psalms, to be found on nearly every page, as though we too have need of having this discipline. He had prayed, ''Help, Lord, for the godly man ceaseth; for the faithful fail from among the children of men. They speak vanity every one with his neighbor: with flattering lips and with a double heart they speak''; and he had been assured, ''For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that puffeth at him'' (Ps. 12:1,2,5). In amazement he had cried out, ''False witnesses did rise up; they laid to my charge things that I knew not. They rewarded

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me evil for good to the spoiling of my soul. But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting . . . I behaved myself as though he had been my friend or brother . . . But in mine adversity they rejoiced, . . . they did tear me, and ceased not'' (35:11-15).

   He had determined, by God's help, ''I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me'' (39:1). He had observed, ''I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found'' (37:35, 36). He could testify, out of deep and prolonged experience, ''Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. Blessed be the Lord: for he hath showed me his marvellous kindness in a strong city'' (31:19-21).

   It appears from the heading that Psalm 3 was written by David when he fled from Absalom; and it portrays vividly and accurately the thoughts of the king as he went into exile. Although there were many that rose up against him and troubled him (vs. 1), he could say, ''But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head'' (vs. 3). Of all that rose up against him,

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Shimei was the most persistent and annoying gadfly, but graciously the broken-hearted David could declare, ''Let him alone, and let him curse.''

   David is not alone in his submission to savage and searching invective, and this to show that ''a soft answer turneth away wrath'' (Prov. 15:1). Moses, in his day the meekest of men, suffered cursing and cussing, not only from the multitude, which could be overlooked, but even from his own brother and sister, on a trumped-up accusation against his wife (Num. 12). Before the violent invective of Korah and his fellow conspirators, there was only the falling upon his face and the committal of the whole matter to God (Num. 17). In both cases the Most High honored the humility of His trusting servant.

   The Master Himself, the Lord Jesus Christ, knew this discipline of defamation in supreme measure. Was man ever spoken against more falsely or viciously than the Son of Man? He restored to strength a man's hand that withered, and received only the wrath of the politicians who plotted forthwith to be rid of Him (Mk. 3:1-6). He delivered pitiable human beings from the power of indwelling demons, and was portrayed as possessing demon power himself (3:22-30). For His word of mercy and His deeds of might He received from His fellow citizens of Nazareth a contemptuous sneer, ''Is not this the carpenter?'' (6:3). With a kiss he was betrayed by one of his own followers (14:45). On trial for His life he was accused by many false witnesses, toward

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whose perversities ''he held his peace'' (14:61). Before Pilate, who had the power of life and death, He was accused of many things by the chief priests, the religious leaders of His people; ''but he answered nothing'' (15:3, 5). In the days of His flesh He had fulfilled the prophetic word of Isaiah, ''He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth'' (Isa. 42:2, 3); and in the shadow of death He fulfilled that further word, ''He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth'' (53:7). He knew in practice what He had declared in precept, 'Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you'' (Matt. 5:11, 12).

   Paul, the pre-eminent servant of the lowly Saviour, showed forth the fruits of this discipline. He knew what it meant to be ''troubled on every side, yet not distressed; . . . perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed'' (II Cor. 4:8, 9). In Macedonia, then as now an area of turmoil, he could say, ''We were troubled in every side; without were fightings, within were fears'' (7:5). He could declare the just

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principle of evangelical practice, ''Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather leave room for God's wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. (Romans 12:17-21).

   The discipline of defamation, how deeply it digs into our soul; but from the upturned earth there spring the fair flowers of divine fragrance, the graciousness of the Lord Jesus Himself.

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Beneath His Banner

'Twixt God and thee but love shall be;

'Twixt earth and thee distrust and fear,

'Twixt sin and thee shall be hate and war;

And hope shall be 'twixt Heaven and thee

Till night is o'er.

                        —Mechthild of Hellfde, A. D. 1277.

Chapter Eight  ||  Table of Contents