The Life of David
Part I – David’s Rise
Part II – David’s Reign
1 -
DAVID AS A YOUTH 1 Samuel 16:1-17
2 -
HIS ANOINTING - 1 Samuel 16:1-17
3 -
ENTER SAUL'S SERVICE - 1 Samuel 16:1-17
4 -
SLAYING GOLIATH - 1 Sam 17
5 -
HIS EARLIER EXPERIENCES - (1 Sam 18)
6 -
HIS EARLIER EXPERIENCES (cont) (1 Sam 18)
7 -
FLEEING FROM SAUL - (1 Sam 19)
9 -
HIS FLIGHT TO ZIKLAG - (1Sa_21:1-15)
10 -
IN THE CAVE OF ADULLAM (1 Sam 22)
11 -
HIS RETURN TO JUDEA (1 Sam 22 and 23)
12 -
DELIVERING KEILAH (1 Sam 23)
13
HIS SOJOURN AT ZIPH (1 Sam 23)
15
HIS ADDRESS TO SAUL (1 Sam 24)
16
HIS VICTORY OVER SAUL (1 Sam 24)
17
HIS AFFRONT FROM NABAL (1 Sam 25)
18
HIS CHECK FROM ABIGAIL (1 Sam 25)
19
HIS MARRIAGE TO ABIGAIL (1 Sam 25)
21
HIS FINAL WORDS WITH SAUL (1 Sam 26)
23 -
HIS STAY AT ZIKLAG (1Sa_27:1-12)
24 -
HIS SORE DILEMMA (1 Sam 28)
25
HIS SORROW AT ZIKLAG (1Sa_29:1-11 and 30)
26
HIS RECOURSE IN SORROW (1 Sam 30)
27 -
HIS PURSUIT OF THE AMALEKITES (1 Sam 30)
28
HIS RECOVERY OF HIS WIVES (1 Sam 30)
29
HIS LAMENTATIONS FOR SAUL (1Sa_31:1-13 & 2 Samuel 1)
30
HIS SOJOURN AT HEBRON (2 Sam 2)
30
HIS SOJOURN AT HEBRON (2 Sam 2)
32 -
HIS FAILURE (2 Sam 3 and 2Sa_4:1-12)
34
HIS CORONATION (CONTINUED) (2 Sam 5)
37
BRINGING UP THE ARK (2 Sam 5 and 6)
38
BRINGING UP THE ARK (CONTINUED) (2 Sam 6)
39
BRINGING UP THE ARK (2 Sam 6)
40 -
BRINGING UP THE ARK (2 Sam 6)
41
HIS CONDEMNATION BY MICHAL (2 Sam 6)
42
HIS CONCERN FOR GOD'S HOUSE (2 Sam 7)
43
HIS DEEP HUMILITY (2 Sam 7)
44
HIS EXEMPLARY PRAYER (2 Sam 7)
47
HIS KINDNESS TO MEPHIBOSHETH (2 Sa_9:1-13)
48 -
HIS KINDNESS TO MEPHIBOSHETH (2Sa_9:1-13)
49
HIS SERVANTS INSULTED (2 Sam 10)
50
HIS KINDNESS REPULSED (2 Sam 10)
51 -
HIS FEARFUL FALL (2 Sam 11)
52 -
HIS TERRIBLE SIN (2 Sam 11)
53 -
HIS TERRIBLE SIN (2 Sam 11)
54 -
HIS CONVICTION (2 Sam 12)
56 -
HIS FORGIVENESS (2 Sam 12)
57 -
HIS CHASTENINGS (2 Sam 12)
58 -
HIS SON ABSALOM (2 Sam 13)
59 -
HIS SON ABSALOM (2 Sam 13)
64 -
ASCENDING OLIVET (2 Sam 15)
65 -
MISJUDGING MEPHIBOSHETH (2 Sam 16)
68 -
BEFRIENDED (2 Sam 16 and 17)
69 -
HIS STAY AT MAHANAIM (2 Sam 17)
72 -
HIS INORDINATE GRIEF (2 Sam 18)
73
HIS INORDINATE GRIEF (2 Sam 19)
74 -
HIS RETURN TO JORDAN (2 Sam 19)
75 -
HIS RESTORATION (2 Sam 19)
76 -
HIS RESTORATION (2 Sam 20)
77 -
HIS PURPOSE THWARTED (2 Sam 20)
78 -
HIS HONORABLE CONDUCT (2 Sam 21)
79 -
HIS SACRED SONG (2 Sam 22)
80 -
HIS SACRED SONG 2 Samuel 22
81 -
HIS SACRED SONG (2 Sam 22)
82 -
HIS SACRED SONG (2 Sam 22)
83 -
HIS SACRED SONG (2 Sam 22)
84 -
HIS SACRED SONG (2 Sam 22)
85 -
HIS LAST WORDS (2 Sam 23)
87 -
HIS MIGHTY MEN (2 Sam 23)
88 -
HIS FINAL FOLLY (2 Sam 24)
89 -
HIS FINAL FOLLY (2 Sam 24)
90 -
HIS WISE DECISION (2 Sam 24)
91 -
HIS WISE DECISION (2 Sam 24)
92 -
HIS PREVAILING INTERCESSION (2 Sam 24)
93 -
HIS GRAND REWARD (2 Sam 24)
94 -
HIS FERVENT PRAISE (2 Sam 24)
95 -
HIS CLOSING DAYS (1 Kings 1)
96 -
HIS CLOSING DAYS (1 Chr 22)
The life of David marked an important epoch in the
unfolding of God’s purpose and plan of redemption. Here a little and there a
little God made known the grand goal toward which all His dealings tended. At
sundry times and in divers manners God spake in times past. In various ways and
by different means was the way prepared for the coming of Christ. The work of
redemption, with respect to its chief design, is carried on from the fall of
man to the end of the world by successive acts and dispensations in different
ages, but all forming part of one great whole, and all leading to the one
appointed and glorious climax.
"God wrought many lesser salvations and
deliverances for His church and people before Christ came. Those salvations
were all but so many images and forerunners of the great salvation Christ was
to work out when He should come. The church during that space of time enjoyed
the light of Divine revelation, or God’s Word. They had in a degree the light
of the Gospel. But all those revelations were only so many forerunners and
earnests of the great light which He should bring who came to be ‘the Light of
the world.’ That whole space of time was, as it were, the time of night,
wherein the church of God was not indeed wholly without light: but it was like
the light of the moon and stars, that we have in the night; a dim light in
comparison with the light of the sun. The church all that time was a minor: see
Gal_4:1-3" (Jonathan Edwards).
We shall not here attempt to summarize the divine
promises and pledges which were given during the earlier ages of human history,
nor the shadows and symbols which God then employed as the prefigurations of
that which was to come: to do so, would require us to review the whole of the
Pentateuch. Most of our readers are more or less familiar with the early
history of the Israelite nation, and of what that history typically
anticipated. Yet comparatively few are aware of the marked advance that was
made in the unfolding of God’s counsels of grace in the days of David. A
wonderful flood of light was then shed from heaven on things which were yet to
come, and many new privileges were then vouchsafed unto the Old Testament
Church.
In the preceding ages it had been made known that
the Son of God was to become incarnate, for none but a divine person could
bruise the Serpent’s head (cf. Jude), and He was to do so by becoming the
woman’s "Seed" (Gen_3:15). To
Abraham God had made known that the Redeemer should (according to the flesh)
descend from him. In the days of Moses and Aaron much had been typically
intimated concerning the Redeemer’s priestly office and ministry. But now it
pleased God to announce that particular person in all the tribes of
"God’s beginning of the kingdom of His
church in the house of David, was, as it were, a new establishing of the
It is deserving of our closest attention and
calls for our deepest admiration that each advance which was made in the
unfolding of the counsels of divine grace occurred at those times when human
reason would have least expected them. The first announcement of the divine
incarnation was given not while Adam and Eve remained in a state of innocency,
but after they had rebelled against their Maker. The first open manifestation
and adumbration of the everlasting covenant was made after all flesh had
corrupted its way on earth, and the flood had almost decimated the human race.
The first announcement of the particular people from which the Messiah would
spring, was published after the general revolt of men at the
The principle to which attention has been
directed in the above paragraph received further exemplification in God’s call
of David. One has but to read through the book of Judges to discover the
terrible deterioration which succeeded the death of Joshua. For upwards of five
centuries a general state of lawlessness prevailed: "In those days there
was no king in
Such is the dark background upon which the
ineffable glory of. God’s sovereign grace now shone forth; such is the
historical setting of the life of him we are about to consider. The more
carefully this be pondered, the more shall we appreciate the marvelous
interposition of divine mercy at a time when the prospects of
"And the Lord said unto Samuel, How long
wilt thou mourn for Saul, seeing I have rejected him from reigning over
God had provided Him a king among the sons of
Jesse the Bethlehemite, and, as Mic_5:2
informs us, Bethlehem Ephratah was "little among the thousands of
The principle which we have just named received
further illustration in the particular son of Jesse which was the one chosen of
God. When Jesse and his sons stood before Samuel, it is said of the prophet
that "He looked on Eliab and said, Surely the Lord’s anointed is before
Him" (1Sa_16:6). But the prophet
was mistaken. And what was wrong with Eliab? The next verse tells us, "But
the Lord said unto Samuel, Look not on his countenance, or on the height of his
stature; because I have refused him: for the Lord seeth not as man seeth; for
man looketh on the outward appearance, but the Lord looketh on the heart"
(1Sa_16:7). Ah, my reader, this is
solemn and searching: it is at your heart the Holy One looks! What does He see
in you? — a heart that has been purified by faith (Act_15:9),
a heart that loves Him supremely (Deu_6:5),
or a heart that is still "desperately wicked" (Jer_17:9)?
One by one the seven sons of Jesse passed in
review before the prophet’s eye, but the "man after God’s own heart"
was not among their number. The Sons of Jesse had been called to the sacrifice
(1Sa_16:5), and, apparently, the
youngest was deemed too insignificant by his father to be noticed on this
occasion. But "the counsel of the Lord . . . shall stand" (Pro_19:21), so inquiry and then request is made
that the despised one be sent for. "And he sent, and brought him in. Now
he was ruddy, withal of a beautiful countenance, and goodly to look to. And the
Lord said, Arise, anoint him: for this is he" (1Sa_16:12).
Most blessed is it to compare these words with what is said of our Lord in Son_5:10, Son_5:16,
"My Beloved is white and ruddy, the chiefest among ten thousand . . . His
mouth is most sweet: yea, He is altogether lovely."
The principle of divine election is designed for
the humbling of man’s proud heart. Striking and solemn is it to see that, all
through, God ignored that in which the flesh glories. Isaac, and not Ishmael
(Abraham’s firstborn), was the one selected by God. Jacob, and not Esau, was
the object of His eternal love. The Israelites, and not the Egyptians, the
Babylonians, or the Greeks, was the nation chosen to shadow forth this blessed
truth of God’s sovereign foreordination. So here the eldest sons of Jesse were
all "rejected" by Jehovah, and David, the youngest, was the one of
God’s appointing. It should be observed, too, that David was the eighth son,
and all through Scripture that numeral is connected with a new beginning:
suitably then (and ordained by divine providence) was it that he should be the
one to mark a fresh and outstanding epoch in the history of the favored nation.
The elect of God are made manifest in time by the
miracle of regeneration being wrought within them. This it is which has always
distinguished the children of God from the children of the devil; divine
calling, or the new birth, is what identifies the high favorites of Heaven.
Thus it is written, "whom He did predestinate, them He also called" (Rom_8:30) — called out of darkness into His
marvelous light (1Pe_2:9). This miracle
of regeneration, which is the birth-mark of God’s elect, consists of a complete
change of hears, a renewing of it, so that God becomes the supreme object of
its delight, the pleasing of Him its predominant desire and purpose, and love
for His people its characteristic note. God’s chosen are transformed into the
choice ones of the earth, for the members of Christ’s mystical body are
predestinated to be "conformed to the image" of their glorious Head;
and thus do they, in their measure, in this life, "show forth" His
praises.
Beautiful it is to trace the fruits or effects of
regeneration which were visible in David at an early age. At the time Samuel
was sent to anoint him king, he was but a youth, but even then he evidenced,
most unmistakably, the transforming power of divine grace. "And Samuel
said unto Jesse, Are here all thy children? And he said, There remaineth yet
the youngest, and, behold, he keepeth the sheep" (1Sa_16:11). Thus the first sight we are given of
David in God’s Word presents him as one who had a heart (a shepherd’s care) for
those who symbolized the people of God. "Just as before, when the strength
of God’s people was being wasted under Pharaoh, Moses, their deliverer, was
hidden as a shepherd in a wilderness; so, when Israel was again found in
circumstances of deeper, though less ostensible, peril, we again find the hope
of Israel concealed in the unknown shepherd of an humble flock" (David by
B. W. Newton).
An incident is recorded of the shepherd-life of
David that plainly denoted his character and forecast his future. Speaking to
Saul, ere he went forth to meet Goliath, he said, "Thy servant kept his
father’s sheep, and there came a lion, and a bear, and took a lamb out of the
flock: and I went out after him, and smote him, and delivered it out of his
mouth: and when he arose against me I caught him by his beard, and smote him,
and slew him" (1Sa_17:34-35).
Observe two things. First, the loss of one poor lamb was the occasion of
David’s daring. How many a shepherd would have considered that a thing far too
trifling to warrant the endangering of his own life! Ah, it was love to that
lamb and faithfulness to his charge which moved him to act. Second, but how
could a youth triumph over a lion and a bear? Through faith in the living God:
he trusted in Jehovah, and prevailed. Genuine faith in God is ever an
infallible mark of His elect (Tit_1:1).
There is at least one other passage which sheds light
on the spiritual condition of David at this early stage of his life, though
only they who are accustomed to weigh each word separately are likely to
perceive it. "Lord, remember David, and all his afflictions: How he sware
unto the Lord, and vowed unto the mighty God of Jacob; Surely I will not come
into the tabernacle of my house, nor go up into my bed; I will not give sleep
to mine eyes, or slumber to mine eyelids, until I find out a place for the
Lord, an habitation for the mighty God of Jacob. Lo, we heard of it at
Ephratah: we found it in the fields of the wood" (Psa_132:1-6). A careful reading of the whole
Psalm reveals to us the interests of the youthful David’s heart. There, amid
the pastures of Bethlehem Ephratah, he was deeply concerned for Jehovah’s
glory.
In closing, let us note how conspicuous was the
shepherd character of David in his early days. Anticipating for a moment that
which belongs to a later consideration, let us thoughtfully observe how that
after David had rendered a useful service to King Saul, it is recorded that,
"David went and returned from Saul to feed his father’s sheep at
Bethlehem" (1Sa_17:15). From the
attractions (or distractions) of the court, he returned to the fold — the
influences of an exalted position had not spoiled him for humble service! Is
there not a word here for the pastor’s heart: the evangelistic field, or the
Bible-conference platform, may furnish tempting allurements, but your duty is
to the "sheep" over the which the good Shepherd has placed you. Take heed
to the ministry you have received of the Lord, that you fulfill it.
Fellow-servant of God, your sphere may be an
humble and inconspicuous one; the flock to which God has called you to minister
may be a small one; but faithfulness to your trust is what is required of you.
There may be an Eliab ready to taunt you, and speak contemptuously of
"those few sheep in the wilderness" (1Sa_17:28),
as there was for David to encounter; but regard not their sneers. It is
written, "His lord said unto him, Well done, thou good and faithful
servant: thou hast been faithful over a few things, I will make thee ruler over
many things; enter thou into the joy of thy Lord" (Mat_25:21).
As David was faithful to his trust in the humble
sphere in which God first placed him, so he was rewarded by being called to
fill a more important position, in which there too he honorably acquitted
himself: "He chose David also for His servant, and took him from the
sheepfolds: from following the ewes great with young He brought him to feed Jacob,
His people, and Israel His inheritance. So he fed them according to the
integrity of his heart; and guided them by the skillfulness of his hands"
(Psa_78:70-72).
In our last chapter we called attention to the time
in which David’s lot was cast. The spirituality of
But though the righteous government of God caused
How encouraging and comforting ought the above to
be to the little remnant of God’s heritage in this "cloudy and dark
day"! To outward sight, there is now much, very much, to distract and
dishearten. Truly "men’s hearts are failing them for fear, and for looking
after those things which are coming on the earth" (Luk_21:26). But, blessed be His name, "the
Lord hath His way in the whirlwind" (Nah_1:3).
Faith looks beyond this scene of sin and strife, and beholds the Most High upon
His throne, working "all things after the counsel of His own will" (Eph_1:11). Faith lays hold of the Divine
promises which declare, "at eveningtide it shall be light" (Zec_14:7); and "When the enemy shall come
in like a flood, the Spirit of the Lord shall lift up a standard against
him" (Isa_59:19). In the meantime
God’s grace is sufficient for the feeblest who really trusts Him.
Samuel was given by God in response to the
prayers of Hannah, and who can doubt that David also was the answer to the
earnest supplications of those who sought Jehovah’s glory. And the Lord’s ear
has not grown heavy that it can no longer hear; yet the actions of present-day
professing Christians say they believe that it has! If the diligence which is
now paid to the ransacking of daily newspapers in search for sensational items
which are regarded as "signs of the times," and if the time that is
now given to Bible conferences was devoted to confession of sin and crying unto
God to raise up a man after His own heart, whom He would use to bring back His
wayward people into the paths of righteousness, it would be spent to much
greater profit. Conditions are not nearly so desperate today as they were at
the close of the "dark ages," nor even as bad as they were when God
raised up Whitefield. To your knees, my brethren: God’s arm is not shortened
that it cannot save.
Now not only was the raising up of David a signal
demonstration of divine grace working in the midst of a people who deserved
naught but untempered judgment, but, as pointed out before, it marked an
important stage in the unfolding of God’s counsels, and a further and blessed
adumbration of what had been settled upon in the everlasting covenant. This has
not been sufficiently emphasized by recent writers, who, in their zeal to
stress the law element of the Mosaic economy, have only too often overlooked
the grace element which was exercised throughout. No "new
dispensation" was inaugurated in the days of David, but a most significant
advance was made in the divine foreshadowings of that kingdom over which the
Messiah now rules. The Mediator is not only the arch Prophet and High Priest,
but He is also the King of kings, and this it is which was now to be
specifically typified. The throne, as well as the altar, belongs to Christ!
From the days of Abraham, and onwards for a
thousand years, the providential dealings of God had mainly respected that
people from whom the Christ was to proceed. But now attention is focused on
that particular person from whence He was to spring. It pleased God at this
time to single out the specific man of whom Christ was to come, namely, David.
"David being the ancestor and great type of Christ, his being solemnly
anointed to be king over his people, that the kingdom of His church might be
continued in his family forever, may in some respects be looked on as an
anointing of Christ Himself. Christ was as it were anointed in him; and
therefore Christ’s anointing and David’s anointing are spoken of under one in
Scripture: ‘I have found David My servant; with My holy oil have I anointed
him’ (Psa_89:20). And David’s throne
and Christ’s are spoken of as one: ‘And the Lord shall give Him the throne of
His father David’ (Luk_1:32). ‘David —
knowing that God had sworn with an oath to him, that of the fruit of his loins,
according to the flesh, He would raise up Christ to sit on his throne’ (Act_2:30)" (Jonathan Edwards).
The typical character of David’s person presents
a most precious line of study. His very name signifies "the Beloved."
His being an inhabitant of
But it is in the anointing of David that we reach
the most notable feature of our type. The very name or title "Christ"
means "the Anointed" One, and David was the first of
It is a remarkable fact that David was anointed
three times. First, privately at
It is striking to observe that God anointed David
after Saul, to reign in his room. He took away the crown from him who was
higher in stature than any of his people, and gave it to one who resided in
It was the mediatorial reign of Christ which
David foreshadowed, and of which he prophesied: "Thy throne, O God, is
forever and ever: the scepter of Thy kingdom is a right scepter" (Psa_45:6). That "throne" is His
mediatorial throne, and that "scepter" is the symbol of authority
over His mediatorial kingdom. Those metaphors are here applied to Christ as
setting forth His kingly office, together with His dignity and dominion, for
the throne whereon He sits is "the throne of the Majesty in the
heavens" (Heb_8:1). "Thou
lovest righteousness, and hatest wickedness: therefore, God, thy God, hath
anointed Thee with the oil of gladness above Thy fellows" (Psa_45:7). This is in contrast from the days
when He was "a Man of sorrows and acquainted with grief." It denotes
His triumph and exaltation. It was at His ascension that He was "crowned
with glory and honour."
Just as the priestly office and work of Christ
were foreshadowed by Melchizedek and Aaron, so the kingship and kingdom of the
Mediator were typed out by both David and Solomon. It would lead us too far
afield to enlarge upon this, but the interested reader will do well to ponder
such scriptures as 2Sa_7:12-16; Isa_16:5; Jer_23:5-6;
Jer_33:14-17; Act_13:34; Rev_3:7;
Rev_5:5. And let us not be robbed of
the preciousness of these passages by the attempts of some who would have us
believe they belong only to the future. In many instances their insistence upon
literalizing many portions of Holy Writ has resulted in the carnalizing of
them, and the missing of their true and spiritual import. Let the reader beware
of any system of interpretation which takes away from the Christian any portion
of God’s Word: all Scripture is "profitable for doctrine" (2Ti_3:16).
Between the first and the third anointings of
David, or between Samuel’s consecrating of him to the kingly office and his
actually ascending the throne, there was a period of severe trials and
testings, during which our patriarch passed through much suffering and
humiliation. Here too we may discern the accuracy of our type. David’s Son and
Lord trod a path of unspeakable woe between the time when the Holy Spirit first
came upon Him and His exaltation at the right hand of the Majesty on high. It
is indeed blessed to read through the first book of Samuel and take note of the
series of wonderful providences by which God preserved David’s life until the
death of Saul; but it is yet more precious to see in these so many adumbrations
of what is recorded in such passages as Mat_2:16;
Luk_4:29; Joh_8:59;
Joh_10:31, Joh_10:39,
etc.
Ere passing on, let us seek to make practical
application unto ourselves of what has just been referred to above. God
promised Abraham a son, in whom all the nations of the earth should be blessed
(Gen_12:3), yet he performed it not for
thirty years (Gen_21:2). God anointed
David king over
Another thing which God did at that time toward
furthering the great work of redemption was to inspire David to show forth
Christ and His salvation in divine songs. David was endowed with the spirit of
prophecy, and is called "a prophet" (Act_2:29-30)
so that here too he was a type of Christ. "This was a great advancement
that God made in this building; and the light of the Gospel, which had been
gradually growing from the fall, was exceedingly increased by it; for whereas
before there was but here and there a prophecy given of Christ in a great many
ages, now here Christ is spoken of by David abundantly, in multitudes of songs,
speaking of His incarnation, life, death, resurrection, ascension into heaven,
His satisfaction, intercession; His prophetical, kingly, and priestly office;
His glorious benefits in this life and that which is to come; His union with
the church and the blessedness of the church in Him; the calling of the
Gentiles. All these things concerning Christ and His redemption are abundantly
spoken of in the book of Psalms" (Jonathan Edwards).
To quote again from this Spirit-taught man,
"Now first it was that God proceeded to choose a particular city out of
all the tribes of
"The city of
In our last chapter we contemplated David’s
anointing; in our present study an entirely different experience in his varied
career is before us. The two halves of 1 Samuel 16 present a series of striking
contrasts. In the former, we behold David called to occupy the throne, in the
latter he is seen entering the place of service. There we see the Spirit of the
Lord coming upon David (1Sa_16:13),
here we behold the Spirit of the Lord departing from Saul (1Sa_16:14). In the one David is anointed with
the holy oil (1Sa_16:13), in the other
Saul is troubled with an evil spirit (1Sa_16:14).
Samuel was "mourning" (1Sa_16:1),
Saul is "refreshed" (1Sa_16:23).
Samuel approached Jesse with an heifer for sacrifice (1Sa_16:2), Jesse sends David to Saul with bread,
wine, and a kid for feasting (1Sa_16:20).
David was acceptable in God’s sight (1Sa_16:12),
here he found favor in Saul’s eyes (1Sa_16:22).
Before he was tending the sheep (1Sa_16:11),
now he is playing the harp in the palace (1Sa_16:23).
God did not set David upon the throne
immediately: after his "anointing" came a season of testing. The
coming of the Spirit upon him was followed by his having to face the great
enemy. Thus it was with David’s Son and Lord, the One whom, in so many
respects, he foreshadowed. After the descent of the Holy Spirit upon Him at His
baptism, Christ was tempted of the devil for forty days. So here: the next thing
we read of is David’s being sent to calm Saul who was terrified by an evil
spirit, and shortly after that he goes forth to meet Goliath — figure of Satan.
The principle which is here illustrated is one that we do well to take to
heart: patience has to be tested, humility manifested, faith strengthened,
before we are ready to enter into God’s best for us; we must use rightly what
God has given us, if we desire Him to give us more.
"But the Spirit of the Lord departed From
Saul, and an evil spirit from the Lord troubled him" (1Sa_16:14). Exceedingly solemn is this, the more
so when we consider that which precedes it. In 1Sa_15:1-3
the Lord, had, through Samuel, given a definite commission unto Saul to
"utterly destroy Amalek, and all that they had." Instead of so doing,
he compromised: "But Saul and the people spared Agag, and the best of the
sheep, and of the oxen, and of the fatlings, and the lambs, and all that was
good, and would not utterly destroy them" (1Sa_15:9).
When faced by God’s faithful prophet, the king’s excuse was "the people
spared the best of the sheep and the oxen to sacrifice unto the Lord" (1Sa_15:15). Then it was that Samuel said,
"Hath the Lord as great delight in burnt offerings and in sacrifices, as
in obeying the voice of the Lord? Behold, to obey is better than sacrifice, to
hearken than the fat of rams" (1Sa_15:22).
Saul had openly defied the Lord by deliberately
disobeying His plain commandment. Wherefore the prophet said unto him,
"For rebellion is as the sin of witchcraft, and stubbornness is as
iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath
also rejected thee from being king" (1Sa_15:23).
And now we come to the dreadful sequel. "The Spirit of the Lord departed
from Saul, and an evil spirit from the Lord troubled him." Having forsaken
God, God forsook him. Rightly did Matthew Henry say upon this verse: "They
that drive the good Spirit away from them, do of course become a prey to the
evil spirit. If God and His grace do not rule us, sin and Satan will have
possession of us."
"But the Spirit of the Lord departed from
Saul, and an evil spirit from the Lord troubled him." Great care needs to
be taken against our reading into these words what is really not in them,
otherwise we shall make one part of Scripture contradict another. The Holy
Spirit had never been given to Saul as the Spirit of regeneration and
sanctification: but He had been given to him as a Spirit of prophecy (see 1Sa_10:10 and contrast 1Sa_28:6), and as a Spirit of wisdom for
temporal rule, thus fitting him for the discharge of his royal duties, In like
manner, when we read that "God gave him another heart" (1Sa_10:9), this must not be confounded with
"a new heart" (Eze_36:26) —
the "another heart" was not in a moral and spiritual sense, but only
in a way of wisdom for civil government, prudence to rule, courage to fight
against his enemies, fortitude against difficulties and discouragements.
It is a serious mistake to suppose that because
the Holy Spirit has not come as the Spirit of regeneration and sanctification
unto many professors, that therefore He has not come to them at all. Many are
"made partakers of the Holy Spirit" as the Spirit of
"enlightenment" (Heb_6:4), of
spiritual aspirations (Num_24:2; Num_23:10 etc.), of deliverance from the
"pollutions of the world" (2Pe_2:20),
who are never brought from death unto life. There are common operations of the
Spirit as well as special, and it behooves all of us to seriously and
diligently examine our hearts and lives for the purpose of discovering whether
or not the Holy Spirit indwells us as a Sanctifier, subduing the flesh,
delivering from worldliness, and conforming to the image of Christ. "When
men grieve and quench the Spirit by willful sin, He departs, and will not
strive" (Matthew Henry).
The servants of Saul were uneasy over the king’s
condition, realizing that an evil spirit from God was tormenting him. They
therefore suggested that a man who had skill in playing the harp should be
sought out, saying, "And it shall come to pass, when the evil spirit from
God is upon thee, that he shall play with his hand, and thou shalt be
well" (1Sa_16:16). Such is the
best counsel which poor worldlings have to offer unto those in trouble. As
Matthew Henry says, "How much better friends had they been to him, if they
had advised him, since the evil spirit was from the Lord, to make his peace
with God by true repentance, to send for Samuel to pray with him, and intercede
with God for him; then might he not only have had some present relief, but the good
Spirit would have returned."
How many whose consciences have convicted them of
their careless, sinful, Godless ways, and who have been startled by the
presence of an eternity in Hell, have been ruined forever by following a course
of drowning the concerns of the soul by regaling and delighting the senses of
the body, "Eat, drink, and be merry" is the motto of the world, and
every effort is made to stifle all anxiety about the near prospect of a time
arriving when instead of being able to go on so doing, not even a drop of water
will be available to ease their unbearable sufferings. Let younger readers
seriously ponder this. "Rejoice, O young man, in thy youth; and let thy
heart cheer thee in the days of thy youth, and walk in the ways of thine heart,
and in the sight of thine eyes: but know thou, that for all these things God
will surely bring thee into judgment" (Ecc_11:9).
The suggestion made by his servants appealed to
Saul, and he gave his consent. Accordingly one of them told him, "Behold,
I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a
mighty valiant man, and a man of war, and prudent in matters, and a comely
person, and the Lord is with him" (1Sa_16:18).
A high character is here accorded David, as one well fitted for the strange
part he was to play. Not only was his person suited for the court, not only was
he skilled upon the harp, but he was known for his courage and wisdom. The
terming of him "a mighty valiant man" intimates that his
single-handed victory over the lion and the bear (1Sa_17:37)
had already been noised abroad. Finally, it was known that "the Lord is
with him." How this illustrates and demonstrates the fact that one who has
received the Spirit as the Spirit of regeneration and sanctification gives dear
evidence of it to others! Where a miracle of grace has been wrought in the
heart, the fruits of it will soon be unmistakably manifested to all around.
Very searching is this. Can those with whom we come into daily contact see that
"the Lord is with" the writer and the reader? O to let our light
"so shine before men, that they may see our good works, and glorify our
Father which is in heaven" (Mat_5:16).
"Wherefore Saul sent messengers unto Jesse,
and said, Send me David thy son, which is with the sheep" (1Sa_16:19). Little did Saul think that in giving
this order he was inviting to his palace the very one of whom Samuel had said,
"The Lord hath rent the kingdom of Israel from thee this day, and hath
given it to a neighbor of thine, better than thou" (1Sa_15:28)! How marvelously does God, working
behind the scenes, bring His own purpose to pass! Verily "man’s goings are
of the Lord," and well may we say "how can a man then understand his
own way?" (Pro_20:24). Yet while
we are quite incapable of analyzing either the philosophy or psychology of it,
let us admire and stand in awe before Him of whom it is written, "For of
Him, and through Him, and to Him, are all things: to whom be glory forever,
Amen" (Rom_11:36).
"Wherefore Saul sent messengers unto Jesse,
and said, Send me David thy son, which is with the sheep" (1Sa_16:19). What a testing for David was this!
He who had been anointed unto an office wherein he would command and rule over
others, was now called on to serve. Lovely is it to mark his response: there was
no unwillingness, no delay. He promptly complied with his father’s wishes. It
was also a testing of his courage: Might not Saul have learned his secret, and
now have designs upon his life? Might not this invitation to the palace cover a
subtle plot to destroy him; Ah, "the angel of the Lord encampeth round
about them that fear Him, and delivereth them," and where God is truly
feared, the fear of man disappears.
"And Jesse took an ass laden with bread, and
a bottle of wine, and a kid, and sent them by David his son, unto Saul" (1Sa_16:20). What a beautiful typical picture is
here presented to us. It was the dire need of poor Saul which moved Jesse to
send forth his anointed son: so it was a world lying in sin unto which the
Father sent His Beloved. Behold David richly laden with presents for the king:
Jesse sent him forth not with weapons of warfare in his hands, but with the
tokens of his good will. So the Father sent forth His Son "not to condemn
the world" (Joh_3:17), but on an
errand of grace and mercy unto it.
"And David came to Saul." Yes, at his
father’s bidding he freely left his home: though the anointing oil was upon
him, he went forth not to be ministered unto, but to minister. How blessedly
this foreshadowed Him of whom it is written, "Who, being in the form of
God, thought it not robbery to be equal with God: But made Himself of no
reputation, and took upon Him the form of a servant, and was made in the
likeness of men: And being found in fashion as a man, He humbled Himself, and
became obedient unto death" (Phi_2:6-8).
O that writer and reader may be so filled with His Spirit, that not only shall
we unmurmuringly, but joyfully, perform our Father’s bidding.
"And David came to Saul." Admire again
the wondrous working of God. David had been called to reign over
An important principle is here illustrated: when
God has designed that any Christian should enter His service, His providence
concurs with His grace to prepare and qualify him for it, and often it is by
means of God’s providences that the discerning heart perceives the divine will.
God opened the door into the palace without David having to force or even so
much as knock upon it. When we assume the initiative, take things into our own
hands, and attempt to hew a path for ourselves, we are acting in the energy of
the flesh. "Commit thy way unto the Lord: trust also in Him, and He shall
bring it to pass . . . Rest in the Lord, and wait patiently for Him" (Psa_37:5-7). Obedience to these exhortations is
not easy to flesh and blood, yet they must be complied with if we are not to
miss God’s best. The more we appropriate and act upon such divine precepts, the
more clearly will the hand of God be seen when it intervenes on our behalf: the
feverish activities of natural zeal only raise a cloud of dust which conceals
from us the beauties of divine providence.
"And David came to Saul, and stood before
him: and he loved him greatly; and he became his armourbearer. And Saul sent to
Jesse, saying, Let David, I pray thee, stand before me; for he hath found
favour in my sight" (1Sa_16:21-22).
Here too we may perceive and admire the secret workings of God s providence.
"The king’s heart is in the hand of the Lord, as the rivers of water: He
turneth it whithersoever He will" (Pro_21:1).
It was the divine purpose, and For David’s good, that he should spend a season
at the court; therefore did the Lord incline Saul’s heart toward him. How often
we lose sight of this fact. How apt we are to attribute the favor and kindness
of people toward us to any thing rather than to the Lord! O my reader, if God
has given you favor in the eyes of your congregation, or your employer, or your
customers, give Him the glory and the thanks for it.
"And it came to pass, when the evil spirit
from God was upon Saul, that David took an harp, and played with his hand: so
Saul was refreshed, and was well, and the evil spirit departed from him" (1Sa_16:23). Here we see the readiness of David
to perform every task which God allotted him. In this he evidenced his moral
fitness for the important role he was yet to fill. "Thou hast been faithful
over a few things, I will make thee ruler over many things" (Mat_25:21), expresses an important principle in
the government of God, and one which we do well to take to heart. If I am
careless in fulfilling my duties as a Sunday school teacher, I must not be
surprised if God never calls me to the ministry. And if I am unfaithful in
teaching and disciplining my own children, I must not be surprised if God
withholds His power and blessing when I seek to teach the children of others.
The power of David’s harp to quiet the spirit of
Saul and to drive away temporarily the demon, ought not to be attributed either
to the skill of the player or to the charm of music. Instead, it must be
ascribed alone to the Lord, who was pleased to bless this means to these ends.
The instrument, be it weak or strong, likely or unlikely, is utterly powerless
in and of itself. Paul may plant and Apollos may water, but there will be no
increase unless God gives it. In view of chapter 1Sa_17:55-56
some have concluded that what has been before us in the closing verses of
chapter 16 is placed out of its chronological order. But there is no need to
resort to such a supposition. Moreover, chapter 1Sa_17:15
plainly refutes it. How long David remained in the palace we know not, but
probably for quite some time; after which he returned again unto his humbler
duties in the sheepfold.
When Samuel denounced Saul’s first great sin and
announced that his kingdom should not continue, he declared, "The Lord
hath sought Him a man after His own heart" (1Sa_13:14).
To this, allusion was made by the apostle Paul in his address in the synagogue
at Antioch, "He raised up unto them David to be their king; to whom also
He gave testimony, and said, I have found David the son of Jesse, a man after
Mine own heart, which shall fulfill all My will" (Act_13:22). A truly wondrous tribute was this
unto the character of David, yet one which the general course of his life bore
out. The dominant characteristic of our patriarch was his unfeigned and
unsurpassed devotion to God, His cause, and His Word. Blessedly is this
illustrated in what is now to be before us. The man after God’s own heart is
the one who is out and out for Him, putting His honor and glory before all
other considerations.
1Sa_17:15
supplies a precious link between what was considered in our last lesson and
what we are now about to ponder. There we are told, "But David went and
returned from Saul to feed his father’s sheep at
"Now the Philistines gathered together their
armies to battle, and were gathered together at Shochoh" (1Sa_17:1). Josephus (Antiq. 50:6, c. 9, sect. 1)
says that this occurred not long after the things related in the preceding
chapter had transpired. It seems likely that the Philistines had heard of
Samuel’s forsaking of Saul, and of the king’s melancholy and distraction
occasioned by the evil spirit, and deemed it a suitable time to avenge
themselves upon Israel for their last slaughter of them (chapter 14). The enemies
of God’s people are ever alert to take advantage of their opportunities, and
never have they a better one than when their leaders provoke God’s Spirit and
His prophets leave them. Nevertheless, it is blessed to see here how that God
makes the "wrath of man" to praise Him (Psa_76:10).
"And Saul and the men of Israel were
gathered together and pitched by the valley of Elah, and set the battle in
array against the Philistines" (1Sa_17:2).
The king had been relieved, for a season at least, of the evil spirit; but the
Spirit of the Lord had not returned to him, as the sequel plainly evidences. A
sorry figure did Saul and his forces now cut. "And there went out a
champion out of the camp of the Philistines, named Goliath of Gath . . . And he
stood and cried unto the armies of
In Numbers 13 we read that the spies sent out by
Moses to inspect the promised land, declared, "The land through which we
have gone to search it, is a land that eateth up the inhabitants thereof; and
all the people that we saw in it are men of a great stature. And there we saw
the giants, the sons of Anak, which come of the giants" (Num_13:32-33). Now link this up with Jos_11:21-22, "And at that time came
Joshua, and cut off the Anakims from the mountains . . . there was none of the
Anakims left in the land of the children of
Goliath pictures to us the great enemy of God and
man, the devil, seeking to terrify, and bring into captivity those who bear the
name of the Lord. His prodigious size (probably over eleven feet) symbolized
the great power of Satan. His accoutrements (compare the word "armour"
in Luk_11:22!) figured the fact that
the resources of flesh and blood can not overcome Satan. His blatant challenge
adumbrated the roaring of the lion, our great adversary, as he goes about
"seeking whom he may devour" (1Pe_5:8).
His declaration that the Israelites were but "servants to Saul" (1Sa_17:8) was only too true, for they were no
longer in subjection to the Lord (1Sa_8:7).
The dismay of Saul (1Sa_17:11) is in
solemn contrast to his boldness in 1Sa_11:5-11
and 1Sa_14:47, when the Spirit of the
Lord was upon him. The terror of the people (1Sa_17:11)
was a sad evidence of the fact that the "fear of the Lord" (1Sa_11:7) was no longer upon them. But all of
this only served to provide a background upon which the courage of the man
after God’s own heart might the more evidently appear.
The terrible giant of
Man’s extremity is God’s opportunity. But He does
not always, nor generally, act immediately, when we are brought low. No, he
"waits to be gracious" (Isa_30:18),
that our helplessness may be the more fully realized, that His delivering hand
may be seen the more clearly, and that His merciful interposition may be the
more appreciated. But even at this time, when all seemed lost to Israel, when
there was none in her army that dared to pick up the gauntlet which Goliath had
thrown down, God had His man in reserve, and in due time he appeared on the scene
and vindicated the glorious name of Jehovah. The instrument chosen seemed, to
natural wisdom and military prudence, a weak and foolish one, utterly unfitted
for the work before him. Ah, it is just such that God uses, and why? That the
honor may be His, that "no flesh should glory in His presence" (1Co_1:29). Before considering the grand victory
which the Lord wrought through David, let us carefully ponder the training
which he had received in the
It was away from the crowds, in the quietude of
pastoral life, that David was taught the wondrous resources which there are in
God available to faith, There, in the fields of
There had been direct dealings between David’s soul
and God out there in the solitude of the fields, and it is only thus that any
of us are taught how to get the victory. Have you yet learned, my brother or
sister, that the closet is the great battlefield of faith! It is the genuine
denying of self, the daily taking up of the cross, the knowing how to cast down
imaginations and every high thing that exalteth itself against the knowledge of
God, and the bringing into captivity every thought to the obedience of Christ (2Co_10:5). Let the foe be met and conquered in
private, and we shall not have to mourn defeat when we meet him in public. O
may the Holy Spirit impress deeply upon each of our hearts the vital importance
of coming forth from the presence of God as we enter upon any service unto Him:
this it is which regulates the difference between success and failure. Note how
the blessed Redeemer acted on this principle: Luk_6:12-13,
etc.!
"And Jesse said unto David his son, Take now
for thy brethren an ephah of this parched corn, and these ten loaves, and run
to the camp to thy brethren; and carry these ten cheeses unto the captain of
their thousand, and look how thy brethren fare, and take their pledge" (1Sa_17:17-18). Another beautiful type is this of
our Saviour going about His Father’s business, seeking the good of his
brethren: a similar one is found in Gen_37:13-14.
But without staying to develop this thought, let us observe how God was
directing all things to the accomplishment of His purpose. Jesse had eight sons
(1Sa_16:10-11), and only three of them
had joined Saul’s army (1Sa_17:13), so
that five of them were at home; yet David, the youngest, was the one sent —
though Jesse knew it not, God had work for him to do. Nothing happens by chance
in this world: all is controlled and directed from on High (Joh_19:11).
"And David rose up early in the morning, and
left the sheep with a keeper, and took, and went, as Jesse had commanded him;
and he came to the trench, as the host was going forth to the fight, and
shouted for the battle" (1Sa_17:20).
How this evidenced the readiness and eagerness of David to obey his father’s
orders! Again we may look from the type to the Antitype, and hear Him say,
"Lo, I come, to do Thy will, O God" (Heb_10:7).
Blessed it is to mark that David was as mindful of his father’s sheep as he was
of his commands: his leaving them "with a keeper," evidenced his care
and fidelity in the discharge of his office. His faithfulness in a few things
fitted him to be ruler over many things. He who is best qualified to command,
is the one who had, previously, learned to obey.
"God’s providence brought him to the camp
very seasonably, when both sides had set the battle in array, and as it should
seem were more likely to come to an engagement than they had yet been all the
forty days (1Sa_17:21). Both sides were
now preparing to fight. Jesse little thought of sending his son to the army
just in that critical juncture; but the wise God orders the time, and all the
circumstances, of actions and affairs, so as to serve His design of securing
the interests of Israel, and advancing the man after His own heart"
(Matthew Henry).
Though he had only just completed a long journey,
we are told that David "ran into the army, and came and saluted his
brethren" (1Sa_17:22). This
reminds of Pro_22:29, "Seest thou
a man diligent in business? he shall stand before kings." As David talked
with his brethren, Goliath came forth again and repeated his challenge. The
whole army was "sore afraid" (1Sa_17:24),
and though reminding one another of the promised reward awaiting the one who
slew the giant, none dared to venture his life. Such inducements as Saul
offered, sink into utter insignificance when death confronts a man. David
mildly expostulated with those who stood near him, pointing out that Goliath
was defying "the armies of the living God" (1Sa_17:26).
"And Eliab his eldest brother heard when he
spake unto the men; and Eliab’s anger was kindled against David, and he said,
Why camest thou down hither? and with whom hast thou left those few sheep in
the wilderness? I know thy pride, and the naughtiness of thine heart; for thou
art come down that thou mightest see the battle" (1Sa_17:28). How this reminds us of what is said
of David’s Son and Lord in Joh_1:11,
etc. There is a lesson here which every true minister of Christ does well to
take to heart, for by so doing he will be forearmed against many a
disappointment and discouragement. Sufficient for the disciple to be as his
Master: if the incarnate Son was not appreciated, his agents should not expect
to be — "For if I yet pleased men, I should not be the servant of
Christ" (Gal_1:10). Not only will
men in general be displeased, but even the people of God, when in a low state,
will neither understand nor value the actings of faith. The man of God must be
prepared to be misinterpreted and to stand alone.
Blessed it is to mark David’s reply to the cruel
taunt of his brother: it was a real testing of his meekness, but when he was
reviled, he reviled not again. Nor did he attempt any self-vindication, or
explanation of his conduct — such had been quite wasted upon one with such a
spirit. First, he simply asked "What have I done?": what Fault have I
committed to be thus chided; reminding us of our Lord’s meek reply under a much
stronger provocation — "‘Why smitest thou Me?" (Joh_18:23). Second, he said, "Is there not
a cause?" This he left with him: there was a cause for his coming to the
camp: his father had sent him: the honor of
David’s speaking to one and another soon reached
the ears of Saul, who accordingly sent for him (1Sa_17:31).
To the king, he at once said, "Let no man’s heart fail because of him; thy
servant will go and fight with this Philistine" (1Sa_17:32); only to be met with this reply,
"Thou art not able to go against this Philistine to fight with him,"
Ah, "These that undertake great and public services must not think it
strange if they be discountenanced and opposed by those from whom they have
reason to expect support and assistance. But must humbly go on with their work,
in the face not only of their enemies’ threats, but of their friends’ sleights
and suspicions" (Matthew Henry). The language used by him in the presence
of the king was not the bravado of a boaster, but the God-honoring testimony of
a man of faith. Saul and his people were in despair as the consequence of their
being occupied with the things of sight: the man of faith had a contemptuous
disdain for Goliath because he viewed him from God’s viewpoint — as His enemy,
as "uncircumcised." Note how he attributed his previous successes to
the Lord, and how he improved them to count upon Him for further victory: see 1Sa_17:37.
The response made by Saul unto David’s pleading was
solemnly ludicrous. First, he said, "Go, and the Lord be with thee,"
which were idle words on such lips. Next we read that "Saul armed David
with his own armour" (i.e., with some that he kept in his armory), in
which he had far more confidence than in God. But David quickly perceived that
such was unsuited to him: the one who has much to do with God in secret cannot
employ worldly means and methods in public; the man of faith has no use for
carnal weapons. Such things as ecclesiastical titles, dress, ritualistic
ceremonies, which are imposing to the eye of the natural man, are but bubbles
and baubles to the spiritual. "And David put them off him" (1Sa_17:39), and advanced to meet the haughty
Philistine with only a sling and five smooth stones. Should it be asked, But
are we not justified in using means? The answer is, Yes, the means which God
supplies (the "smooth stones"), but not that which man offers — his
"armour."
"When the Philistine looked about and saw
David, he disdained him" (1Sa_17:42).
First, Eliab had taunted, then Saul had sought to discourage, and now Goliath
scorns him. Ah, the one who (by grace) is walking by faith must not expect to
be popular with men, for they have no capacity to appreciate that which
actuates him. But true faith is neither chilled by a cold reception nor cooled
by outward difficulties: it looks away from both, unto Him with whom it has to
do. If God be "for us" (Rom_8:31),
it matters not who be against us. Nevertheless, faith has to be tested — to
prove its genuineness, to strengthen its fiber, to give occasion for its
exercise. Well may writer and reader pray, "Lord, increase our
faith."
The Philistine blustered, "cursed David by
his gods" (1Sa_17:43), and vowed
he would give his flesh unto the fowls and beasts. But it is written, "the
race is not to the swift, nor the battle to the strong" (Ecc_9:11); and again, "God resisteth the
proud" (Jam_4:6). The response
made by David at once revealed the secret of his confidence, the source of his
strength, and the certainty of his victory: "I come to thee in the name of
the Lord of hosts, the God of the armies of Israel, whom thou hast defied"
(1Sa_17:45). Ah, "The name of the
Lord is a strong tower, the righteous runneth into it, and is safe" (Pro_18:10).
The reader is so familiar with the blessed sequel
that little comment on it is required. Faith having brought God into the scene
could announce the victory in advance (1Sa_17:46).
One stone in its hand was worth more than all the Philistine’s armor on the
giant of unbelief. And why? Because that stone, though flung by David’s sling,
was directed and made efficacious by the hand of God. It is pitiable to find
how some of the best commentators missed the real point here. 1Sa_17:6 begins the description of Goliath’s
armor by saying "he had a helmet of brass upon his head": some have
suggested this fell off when he lifted up his hand to curse David by his gods (1Sa_17:43); others supposed he left the visor
open that he might see the better. But David’s stone did not enter his eye, but
his "forehead" — divine power sent it through the helmet of brass! In
David’s cutting off his head (1Sa_17:51)
we have a foreshadowment of what is recorded in Heb_2:14.
Had we sought a topical title for this chapter,
"The Price of Popularity" might well have been selected. The
seventeenth chapter of 1 Samuel closes by recounting the memorable victory of
David over Goliath the Philistine giant; the eighteenth chapter informs us of a
number of things which formed the sequel to that notable achievement. There is
much which those who are ambitious and covetous of earthly honor do well to
take to heart. An accurate portrayal is given of different phases and features
of human nature that is full of instruction for those who will duly ponder the
same. Much is condensed into a small compass, but little imagination is
required in order to obtain a vivid conception of what is there presented. One
scene after another is passed in rapid review, but amid them all, the man after
God’s own heart acquitted himself admirably. May the Lord enable each of us to
profit from what is here recorded for our learning.
"And it came to pass, when he had made an
end of speaking unto Saul, that the soul of Jonathan was knit with the soul of
David, and Jonathan loved him as his own soul" (1Sa_18:1 and cf. 1Sa_18:3-4).
Let us admire here the tender grace of God, and behold an illustration of a
blessed principle in His dealings with us. Jonathan was the son of Saul, and,
therefore (ordinarily), "heir apparent to the throne." But, as we
have seen, David had been anointed unto that position. There was, therefore,
occasion for Jonathan to look upon David as his rival, and to be filled with
jealousy and hatred against him. Instead, his heart is united unto him with a
tender affection. This should not be attributed to the amiability of his
character, but is to be ascribed unto Him in whose hand are all our hearts and
ways.
What we have just called attention to above, is
not sufficiently recognized and pondered in these evil days, no, not even by
the people of God. There is nothing recorded of Jonathan which really shows
that he was a saved man, but not a little to the contrary — particularly in the
closing scenes of his life. When, then, the heart of a man of the world is
drawn out to a saint, when he shows kindness unto him, we should always discern
the secret workings of God’s power, graciously exercised for us. He who
employed ravens to feed His servant Elijah (1 Kings 17), often moves the hearts
and minds of unregenerate people to be kind toward His children. It was the
Lord who gave Joseph "favour in the sight of the keeper of the
prison" (Gen_39:21), the
Israelites "favour in the sight of the Egyptians" (Exo_3:21) at the time of their exodus, Esther in
the sight of king Ahasuerus (Est_5:2).
It is so still; and we only honor God when we perceive and own this, and praise
Him for it.
David’s finding favor in the eyes of Jonathan was
the more noteworthy, in that the envy and enmity of Saul was soon stirred against
him. What a mercy from God was it, then, for David to have a true friend in his
enemy’s household! The value of it will come before us later. It was by this
means that our hero received warning and his safety was promoted. In like
manner, there are few of God’s children unto whom He does not, in critical
seasons, raise up those who are kindly disposed toward them, and who in various
ways help and succor them. Thus it has been in the life of the writer, and we
doubt not, with many of our readers also. Let us admire the Lord’s goodness and
adore His faithfulness in thus giving us the sympathy and assistance of unsaved
friends in a hostile world.
"And Saul took him that day, and would let
him go no more home to his father’s house" (1Sa_18:2).
The purpose of God concerning David was beginning to ripen. First, He had so
overruled things, that Saul had sent for him to attend the king occasionally in
his fits of melancholia. But now David was made a permanent member of the
court. This was but fitting in view of the promise which had been made to him
by the king before he encountered Goliath: that if victorious, Saul’s daughter
should be given to him to wife (1Sa_17:25).
Thus was David being fitted for his royal duties. It is blessed when we are
able to realize that each providential change in our lives is another step
toward the accomplishing of the divine counsels concerning us.
"And David went out whithersoever Saul sent
him, and behaved himself wisely; and Saul set him over the men of war, and he
was accepted in the sight of all the people, and also in the sight of Saul’s
servants" (1Sa_18:5). Beautiful it
is to behold here the humility and fidelity of the one upon whom the anointing
oil already rested: diligently had he fulfilled his trust in the sheepfold at
"And behaved himself wisely." How very
few do so! How many have, through injudicious conduct, not only hindered their
spiritual progress, but ruined their earthly prospects. Such a word as the one
now before us needs to be turned into prayer — believing, fervent, persevering.
Especially is that counsel timely unto the young. We need to ask God to enable
us to carry ourselves wisely in every situation in which He has placed us: that
we may redeem the time, be on our guard against temptations, and perform each
duty to the very best of our ability. "Be ye wise as serpents, and
harmless as doves" (Mat_10:16),
does not mean, be compromisers and temporizers, tricky and deceitful; but, take
into consideration the fickleness of human nature and trust none but God. In
David’s behaving himself "wisely" he points again unto Him of whom
God said, "Behold, My Servant shall deal prudently" (Isa_52:13).
Saul now set David "over the men of
war": though not made commander-in-chief, some high military office was
given him, possibly over the king’s bodyguard. This was a further step toward
the equipping of David for his life’s work: there was much fighting ahead of
him, powerful enemies of
"And it came to pass as they came, when
David was returned from the slaughter of the Philistine, that the women came
out of all cities of
The language used by the women of
"And the women answered as they played, and
said, Saul hath slain his thousands, and David his ten thousands." What a
sad contrast was this from what we find recorded in Exodus 15! A far greater
overthrow of the enemy was witnessed by
"And Saul was very wroth, and the saying
displeased him; and he said, They have ascribed unto David ten thousands, and
to me they have ascribed but thousands: and what can he have more but the
kingdom?" (1Sa_18:8). The song of
the women was not only dishonoring to God, but was impolitic as well. As we saw
in 1Sa_18:15, David "behaved
himself wisely"; but the conduct of
Perhaps someone may be inclined to raise the
question, Why did not God restrain those women from exalting David in song
above Saul (as He could easily have done), and thus prevented the rising of the
king’s jealousy? Several answers may be returned to this query: it subserved
God’s purpose, arid promoted the spiritual good of David. God often withholds
His curbing hand in order that it may the better appear what is in fallen and
unregenerate man. Were He not to do so, the distinction between the children of
God and the children of the devil would not be so evident. Moreover, David was
being flattered, and flattery is ever a dangerous thing; therefore does God
often wisely and mercifully check our proud hearts from being unduly elated
thereby, by causing some to think and speak evil of us.
"For every great and good work a man must
expect to be envied by his neighbor: no distinction or pre-eminence can be so
unexceptionably obtained, but it will expose the possessor to slander and
malice, and perhaps to the most fatal consequences. But such trials are very
useful to those who love God, they serve as a counterpoise to the honour put
upon them, and check the growth of pride and attachment to the world; they
exercise them to faith, patience, meekness, and communion with God; they give
them a fair opportunity of exemplifying the amiable nature and tendency of true
godliness, by acting with wisdom and propriety in the most difficult
circumstances; they make way for increasing experience of the Lord’s
faithfulness, in restraining their enemies, raising them up friends, and
affording them His gracious protection; and they both prepare them for those
stations in which they are to be employed, and open their way to them: for in
due time modest merit will shine forth with double lustre" (T. Scott).
Ere passing on, let it be remembered that each
detail of this chapter, and every thing in the Old Testament Scriptures, is
"written for our learning" (Rom_15:4).
Especially does it need to be emphasized for the benefit of the young, that
lavish commendations from those who admire and love us, in such a world as
this, often prove a real injury; and in all cases every thing should be avoided
which can excite envy and opposition — except the performance of our duty to
God and man. "Woe unto you when all men shall speak well of you" (Luk_6:26). During the twelve years He was in the
pastorate, the writer deemed it expedient to retire into the vestry as soon as
the service was over: the "flesh" loves to hear the eulogies of the
people, but they are not conducive to humility. "Seekest thou great things
for thyself? seek them not" (Jer_45:5).
"And Saul eyed David from that day and
forward" (1Sa_18:9). Perceiving
that David was looked upon favorably by the people (1Sa_18:5),
jealous of the praise which was accorded him (1Sa_18:7),
fearful that he might soon lose the kingdom (1Sa_18:8),
Saul now regarded the slayer of Goliath with a malignant eye. Instead of
looking upon David with esteem and gratitude, as he should have done because of
his gallant behavior, he jealousy observed his ways and actions, biding his
time to do him injury. What a solemn example does this provide of the
inconstancy of poor human nature! Only a little before Saul had "loved him
greatly" (1Sa_16:21), and now he
hated him. Beware, my reader, of the fickleness of the human heart. There is
only One who can truthfully say "I change not" (Mal_3:6).
If David was counting upon the stability of
Saul’s affection for him, if he concluded that his military prowess had
established him in the king’s favor, he was now to meet with a rude awakening.
Instead of gratitude, there was cruel envy; instead of kindly treatment, his
very life was sought. And this too is recorded for our instruction. The Holy
Scriptures not only unveil to us the attributes of God, but they also reveal to
us the character of man. Fallen human nature is faithfully depicted as it
actually is. The more attentively God’s Word be pondered and its teachings and
principles absorbed, the better will we be fortified against many a bitter
disappointment. There is no excuse for any of us being deceived by people: if
we took to heart the solemn warnings which the Bible furnishes, we should be
far more upon our guard, and would heed such exhortations as are found in Psa_146:3; Pro_17:18;
Jer_9:4; Jer_17:5;
Mic_7:5.
"And it came to pass on the morrow, that the
evil spirit from God came upon Saul, and he prophesied in the midst of the
house. And David played with his hand, as at other times; and there was a
javelin in Saul’s hand. And Saul cast the javelin; for he said, I will smite
David even to the wall. And David avoided out of his presence twice" (1Sa_18:10-11). How swiftly troubles follow on
the heels of triumphs! What a contrast between hearing the acclaiming songs of
the women, and dodging a murderous weapon! And yet how true to life! Well,
then, does each of us need to seek grace that we may learn to hold everything
down here with a light hand. Rightly did one of the Puritans counsel,
"Build not thy nest in any earthly tree, for the whole forest is doomed to
destruction." It is only as the heart is set upon things above that we
find an object which will never disappoint nor pall.
"The evil spirit came from God upon
Saul." Yes, the wicked as well as the righteous, evil spirits as well as
holy angels, are under the absolute and immediate control of God, cf. Jdg_9:23. But let us not miss the solemn
connection between what is recorded in 1Sa_18:9
and in 1Sa_18:10 : when we indulge
jealousy and hatred, we give place to the devil (Eph_4:26-27).
"And he prophesied:" all prophesyings are not inspired by the Holy
Spirit, that is why we need to heed 1Jo_4:1.
Observe the enemy’s subtilty: no doubt Saul’s prophesying was designed to take
David off his guard — he would least expect an attempt on his life at such a
time. Blessed is it to note that after avoiding the deadly weapon cast at him,
David did not pick it up and hurl it at Saul: instead, he quietly withdrew from
his presence. May like grace be granted unto both writer and reader when
tempted to retaliate upon those who wrong us.
Human nature is quite apt to turn eyes of envy
upon those who occupy exalted positions. It is commonly supposed that they who
are stationed in seats of eminence and honor enjoy many advantages and benefits
which are denied those beneath them; but this is far more imaginary than real,
and where true is offset by the added responsibilities incurred and the more
numerous temptations which are there encountered. What was before us in our
last chapter ought to correct the popular delusion. David on the plains of
Resuming now at the point where we broke off, we
next read, "And Saul was afraid of David, because the Lord was with him,
and was departed from Saul" (1Sa_18:12).
The word for "afraid" here is a milder one than that employed in 1Sa_18:15, and might be rendered
"apprehensive." The king was becoming increasingly uneasy about the
future. Consequent upon his disobedience, the prophet of God had plainly told
Saul, "Because thou hast rejected the word of the Lord, He hath also
rejected thee from being king," and then he added, "The Lord hath
rent the kingdom of Israel from thee this day, and hath given it to a neighbour
of thine, that is better than thou" (1Sa_15:23,
1Sa_15:28). While he was probably
ignorant of David’s anointing (1Sa_16:13),
it is plain that Saul was now growing more fearful that the man who had
vanquished Goliath was he whom Jehovah had selected to succeed him.
First, it was evident to all that the Lord had
given the young shepherd the victory over Goliath, for none had dared, in his
own courage, to engage the mighty giant. Second, David’s behaving himself so
wisely in every position assigned him, and his being "accepted in the
sight of all the people, and also in the sight of Saul’s servants" (1Sa_18:5), indicated that he would be popular
with the masses were he to ascend the throne. Third, the song of the women
caused the jealous king to draw his own conclusion: "they have ascribed
unto David ten thousands, and to me they have ascribed thousands, and what can
he have more but the kingdom?" (1Sa_18:8).
And now that his personal attack upon David’s life had been frustrated (1Sa_18:11), Saul was apprehensive, for he saw
that the Lord was with David, while he knew that He had forsaken himself.
"And Saul was afraid of David, because the
Lord was with him" (1Sa_18:12).
The proofs that the special favor of God rested upon David were too plain and
numerous for Saul to deny. Jehovah was protecting and preserving, prospering
and succeeding David, giving him victory over his enemies and acceptance in the
sight of the people. Ah, my reader, when the smile of the Lord is resting upon
any of His saints, even the wicked are obliged to take note of and acknowledge
the same. The chief captain of Abimelech’s host admitted to Abraham, "God
is with thee in all that thou doest" (Gen_21:22) — what a testimony was that from a heathen!
When Joseph was in the house of Potiphar, we are told, "And his master saw
that the Lord was with him" (Gen_39:3).
Can those among whom our lot is cast perceive that the special blessing of
Heaven is resting upon us? If not, our hearts ought to be deeply exercised
before God.
"And Saul was afraid of David, because the
Lord was with him, and was departed from Saul." An additional cause of
Saul’s alarm was the knowledge that the Lord had departed from him, and
therefore was he destitute of strength of mind and courage, wisdom and
prudence, and had become mean and abject, and exposed to the contempt of his
subjects. The reference is to chapter 1Sa_16:14.
A solemn warning is this for us. It was because of his rebellion against the
Lord, that Saul was now deserted of God. How often God withdraws His sensible
and comforting presence from His people, through their following of a course of
self-will. "He that hath My commandments and keepeth them, he it is that
loveth Me: and he that loveth Me shall be loved of My Father, and I will love
him, and will manifest Myself to him" (Joh_14:21).
"Therefore Saul removed him from him, and
made him his captain over a thousand; and he went out and came in before the
people" (1Sa_18:13). Solemn indeed
is it to behold how Saul acted here. Instead of humbling himself before God, he
sought to rid himself of the man whose presence condemned him. Instead of
judging himself unsparingly for the sin which had caused the Spirit of God to
leave him, the wretched king was loath to look any more at the one upon whom
Jehovah’s favor manifestly rested. Flow differently did sinning David act at a
later date! Behold him as he cried, "For I acknowledge my transgression,
and my sin is ever before me. Against Thee, Thee only, have I sinned, and done
this evil in Thy sight . . . . Cast me not away from Thy presence; and take not
Thy Holy Spirit from me" (Psa_51:3-11).
Ah, here is the great difference between the unregenerate and the regenerate:
the one harden themselves in their sin, the other are broken before God on
account of it.
"Therefore Saul removed him from him, and
made him his captain over a thousand; and he went out and came in before the
people." But let us admire again the hand of God overruling, yea,
directing, the reprobate monarch’s actions to the carrying out of His own
designs. Though it was hatred of his person that caused the king to remove
David from the court, and perhaps partly to please his subjects and partly
because he hoped he might be slain in battle, that our hero was now made
captain over a regiment; yet this only served the more to ingratiate him with
the people, by affording him the opportunity of leading them to victory over
their enemies. Abundant opportunity was thus afforded to all
Let us also take note of another line in the
typical picture here. Though anointed king of
"And David behaved himself wisely in all his
ways; and the Lord was with him" (1Sa_18:14).
Observe that little word "all," and turn it into prayer and practice.
Whether on the farm, in the court, or on the battlefield, the man after God’s
own heart conducted himself prudently. Here too he foreshadowed Him of whom it
was declared "He hath done all things well" (Mar_7:37). Let this ever be our desire and aim.
"And the Lord was with him," protecting and prospering. That word in 2Ch_15:2 still holds good, "The Lord is
with you, while ye be with Him: and if ye seek Him, He will be found of you;
but if ye forsake Him, He will forsake you." If we diligently seek to
cultivate a daily walk with God, all will be well with us.
"Wherefore when Saul saw that he behaved
himself very wisely, he was afraid of him. But all
"And Saul said to David, Behold my elder
daughter Merab, her will I give thee to wife: only be thou valiant for me, and
fight the Lord’s battles. For Saul said, Let not mine hand be upon him, but let
the hand of the Philistines be upon him" (1Sa_18:17).
This was said not in friendship and good-will to David, but as designed to lay
a snare for him. Thoroughly obsessed with envy, the king was unable to rest. If
it could be accomplished without incurring direct guilt, he was determined to
encompass David’s destruction. Formerly he had made a personal attack upon his
life (1Sa_18:11), but now he feared the
people, with whom David was so popular (1Sa_18:16);
so Saul deemed it wiser to devise this vile plot. He would have David work out
his own doom. Remarkable is it to note that this was the very way in which
Saul’s own career was ended — he was slain by the Philistines: see 1Sa_31:1-5.
"Only be thou valiant for me and light the
Lord’s battles. For Saul said, Let not mine hand be upon him, but let the hand
of the Philistines be upon him." Was this incident before David when he
wrote, "The words of his mouth were smoother than butter, but war was in
his heart; his words were softer than oil, yet were they drawn swords" (Psa_55:21)! How unspeakably dreadful was this:
here was a man with murder in his heart, deliberately plotting the death of a
fellow-creature; yet, at that very moment, talking about "fighting the
Lords battles"! O how often is the vilest hypocrisy cloaked with spiritual
language! How easy it is to be deceived by fair words! How apt would be the
bystanders who heard this pious language of Saul, to conclude that the king was
a godly man! Ah, my reader, learn well this truth: it is actions which speak
louder than words.
"And David said unto Saul, Who am I? and
what is my life, or my father’s family in
It is blessed to behold the lowly spirit which
was displayed by David on this occasion. No self-seeking time-server was he.
His heart was occupied in faithfully performing each duty assigned to him, and
he aspired not after earthly honors and fleshly advantages. "Who am I?"
at once evidenced the mean estimate which he entertained of himself. Ah, that
is the man whom the Lord uses and promotes: "God resisteth the proud, but
giveth grace unto the humble" (Jam_4:6).
"And what is my life?" breathes the same sentiment: the pitting of my
life against the Philistine is no equivalent to receiving the king’s daughter
in marriage. Here again we see the subject of these articles adumbrating the
perfections of his Lord: "learn of Me, for I am meek and lowly in
heart" (Mat_11:29) gives us what
the modesty of David but imperfectly represented. Let writer and reader
earnestly seek grace to heed that word "not to think of himself more
highly than he ought to think; but to think soberly" (Rom_12:3).
"But it came to pass at the time when Merab
Saul’s daughter should have been given to David, that she was given unto Adriel
the Meholathite to wife" (1Sa_18:19).
What was the word of such a man worth? Be very slow, dear reader, in resting
upon the promises of a fallen creature. No doubt the perfidy of the king is so
grossly affronting David was designed to anger him. Such shameful treatment was
calculated to stir up to mutiny one who had the right to claim the fulfillment
of Saul’s agreement; and thus the king thought he could gain an advantage
against him. It is striking and solemn to discover that the curse of God rested
upon that marriage; for the five sons born by Merab to the Meholathite (brought
up by Michal) were delivered into the hands of the Gibeonites, and
"hanged" (2Sa_21:8-9)!
"And Michal Saul’s daughter loved David: and
they told Saul, and the thing pleased him. And Saul said, I will give him her,
that she may be a snare to him, and that the hand of the Philistines may be
against him" (1Sa_18:20-21). A new
opportunity now presented itself unto the wicked king’s purpose. Michal,
another of his daughters, fell in love with David: he therefore proposed to
give her to him for a wife instead of Merab, hoping that he would now have
opportunity of bringing about his death. But let us look beyond the devil-possessed
monarch, and behold and admire the wondrous ways of Him who maketh "all
things work together for good" to them that love Him. Just as of old the
Lord turned the heart of the daughter of Pharaoh unto Moses and thus foiled the
evil designs of her father to destroy all the male children of the Hebrews, so
He now drew out the affections of Michal unto David, and used her to thwart the
murderous intentions of Saul: see 1Sa_19:11-17.
What a proof that all hearts are in God’s hands!
Conscious that his own word would have no weight
with him, the king slyly employed his servants to gain David’s confidence. They
were commanded to commune with him "secretly," and to assure him
"the king hath delight in thee, and all his servants love thee: now
therefore be the king’s son-in-law" (1Sa_18:22).
When the secret restraints of God are withdrawn from them "the heart of
the sons of men is fully set in them to do evil" (Ecc_8:11). They will scruple at nothing, but
employ any and every means to hand for accomplishing their evil designs: they
will flatter and praise or criticize and condemn, advance or abase, the object
of their spleen, as best serves their purpose.
When David was informed of the king’s intention,
his reply again evidenced the lowliness of his heart: "Seemeth it to you a
light thing to be a king’s son-in-law, seeing that I am a poor man, and lightly
esteemed?" — by the king (1Sa_18:23).
From what follows, it seems evident that David was here pointing out his
inability to bring to the king’s daughter the dowry that might be expected:
compare Gen_29:18; Gen_34:12; Exo_22:16-17.
Beautifully has Matthew Henry, in his comments on this verse, pointed out:
"If David thus magnified the honour of being son-in-law to the king, how
highly then should we think of it to be the sons (not in law, but in Gospel) to
the King of kings! ‘Behold what manner of love the Father bath bestowed upon
us!’ (1Jo_3:1). Who are we that we
should be thus dignified?" Utterly unable as we were to bring any
"dowry" to recommend us unto God.
When his servants made known unto Saul David’s
reply, the real design of the king became apparent. "The condition of the
marriage must be that he kill a hundred Philistine; and, as proof that those he
had slain were uncircumcised, he must bring in their foreskins cut off. This
would be a great reproach upon the Philistines, who hated circumcision, as it
was an ordinance of God; and perhaps David’s doing this would the more
exasperate them against him; and make them seek to be revenged on him, which
was the thing Saul desired and designed" (Matthew Henry). Even to such a
stipulation David did not demur: knowing that God was with him, jealous of His
glory to slay His enemies, he went forth and killed double the number required.
Verily, God maketh the wrath of man to praise Himself (Psa_76:10).
At the close of 1 Samuel 18 there is a striking
word recorded which supplies a most blessed line in the typical picture that
was furnished by the man after God’s own heart. There we read, "David
behaved himself more wisely than all the servants of Saul; so that his name was
much set by" — the marginal reading is still more suggestive: "so
that his name was precious." What a lovely foreshadowing was this of Him
whose "Name" is "as ointment pouted forth" (Son_1:3)! Yes, both to His Father and to His
people the name of Christ is "much set by." He has "obtained a
more excellent name" than angels bear (Heb_1:4);
yea, He has been given "a name which is above every name" (Phi_2:9). "Precious" beyond
description is that Name unto His own: they plead it in prayer (Joh_14:13); they make it their "strong
tower" (Pro_18:10).
"And Saul spake to Jonathan his son, and to
all his servants, that they should kill David" (1Sa_19:1). How vivid and how solemn is the contrast presented
between the last sentence of the preceding chapter and the opening one of this!
And yet perhaps the spiritually minded would hardly expect anything else. When
the "name" of the "Beloved" (for that is what ‘David"
signifies) is "much set by," we are prepared to see the immediate
raging of the enemy — personified here by Saul. Yes, the picture here presented
to our view is true to life. Nothing is more calculated to call into action the
enmity of the Serpent against the woman’s Seed than the extolling of His
"name," with all that that scripturally includes. It was thus in the
days of the apostles. When they announced that "There is none other Name
under heaven given among men whereby we must be saved" (Act_4:12), the Jewish leaders "commanded
them not to speak at all nor teach in the name of Jesus" (Act_4:18); and because they heeded not, the
apostle’s were "beaten" and again commanded "not to speak in the
name of Jesus" (Act_5:40).
The previous plot of Saul upon David’s life had
failed. Instead of his being slain by the Philistines, they fell under the hand
of David, and the consequence was that the son of Jesse became more esteemed
than ever by the people. His name was held in high honor among them. Thus it
was too with his Antitype: the more the chief priests and Pharisees persecuted
the Lord Jesus, the more the people sought after Him: "From that day
forth, they took counsel together for to put Him to death . . . and the Jews’
passover was nigh at hand: and many went out of the country up to Jerusalem
before the passover, to purify themselves. Then sought they for Jesus" (Joh_11:53-56). So it was after His ascension:
the more His witnesses were persecuted, the more the Gospel prospered. There
seems little room for doubt that the death of Stephen was one of the things
used by God to convict him who afterwards became the mighty apostle to the
Gentiles. When the early church was assailed, we are told, "Therefore they
that were scattered abroad went everywhere preaching the Word" (Act_8:4). Thus does God make the wrath of man to
praise Him.
Saul was growing desperate, and now hesitated not
to make known unto his own son his fierce hatred of David. Yet here again we
may behold and admire the directing hand of
Not only did Jonathan warn his beloved friend of
the evil intentions of his father, but he also entreated the king on his
behalf. Beautiful it is to see him interceding before Saul (1Sa_19:4-5), at the imminent risk of bringing
down his anger upon his own head. Jonathan reminded Saul that David had never
wronged him; so far from it, he had delivered
Jonathan’s intercession was successful: "And
Saul hearkened unto the voice of Jonathan" (1Sa_19:6).
He not only gave his son a fair hearing, but was duly impressed by the
arguments used, and was convicted for the present that he was wrong in seeking
the life of David. Yet here again the intercession of Jonathan and that of the
Lord Jesus for His people are in striking contrast: the former had naught but a
temporary and transient effect upon his father, whereas that of our Advocate is
eternally efficacious — forever be His name praised. "And Saul sware, As
the Lord liveth, he shall not be slain" (1Sa_19:6).
Once more we see how easy it is for wicked men to make use of pious
expressions, and appear to superficial observers godly men. The sequel shows of
what little value is the solemn oath of a king, and warns us to place no
confidence in the engagements of earthly rulers. They who are acquainted with
the Scriptures are not surprised when even national and international treaties
become only worthless "scraps of paper."
Reassured by Jonathan, David returned to Saul’s
household (1Sa_19:7). But not for long:
a fresh war (probably local, and on a small scale) broke out with the
Philistines. This called for David to resume his military activities, which he
did with great success (1Sa_19:8),
killing many of the enemy and putting the remainder to flight. A blessed
example does the man after God’s own heart here set us. Though serving a master
that little appreciated his faithful efforts, nay, who had vilely mistreated
him, our hero did not refuse to perform his present duty. "David continues
his good services to his king and country. Though Saul had requited him evil
for good, and even his usefulness was the very thing for which Saul envied him,
yet he did not therefore retire in sullenness, and decline public service.
Those that are ill paid for doing good, yet must not be weary of well-doing,
remembering what a bountiful benefactor our heavenly Father is" (Matthew
Henry).
"And the evil spirit from the Lord was upon
Saul, as he sat in his house with his javelin in his hand" (1Sa_19:9). The opening word of this verse seems
to intimate that the fresh victory of David over the Philistines stirred up the
spiteful jealousy of the king, and thus by "giving place to the
devil" (Eph_4:26-27) became
susceptible again to the evil spirit. "And David played with his
hand," no doubt upon the harp. One who had been so successful upon the
battlefield, and was held in such honor by the people, might have deemed such a
service as beneath his dignity; but a gracious man considers no ministry too
humble by which he may do good to another. Or, he might have objected on the
basis of the danger he incurred the last time he performed this office for Saul
(1Sa_18:10), but he counted upon God to
preserve him in the path of duty.
"And Saul sought to smite David even to the
wall with the javelin" (1Sa_19:10).
In view of his so recently acceding to his son’s intercession and swearing that
David should not be slain, our present verse furnishes an illustration of a
solemn and searching principle. How often unsaved people, after sudden
conviction have resolved to break from their evil doings, and serve the Lord,
but only after a short season to return to their course of sin, like a washed
sow to her wallowing in the mire (2Pe_2:22),
Where there has been no miracle of mercy wrought within the heart, no change of
disposition, and where there is no dependence upon divine grace for needed
strength, resolutions, however sincere and earnest, seldom produce any lasting
effect. Unmortified lusts quickly break through the most solemn vows; where the
fear of God does not possess the heart, fresh temptations soon arouse the
dormant corruptions, and this gives Satan good opportunity to regain complete
mastery over his victim.
But he slipped away out of Saul’s presence, and
he smote the javelin into the wall; and David fled, and escaped that
night" (1Sa_19:10). How wonderful
is the care of God for His own! Though invisible, how real are His protecting
arms! "Not a shaft of hate can hit, till the God of love sees fit."
What peace and stability it brings to the heart when faith realizes that
"The angel of the Lord encampeth round about them that fear Him, and
delivereth them" (Psa_34:7). Men
may be filled with malice against us, Satan may rage and seek our destruction,
but none can touch a hair of our heads without God’s permission. The Lord
Almighty is the "Shield and Buckler," the "Rock and
Fortress" of all those who put their trust in Him. Yet note that David was
not foolhardy and reckless. Faith is not presumptuous: though we are to trust
Him, we are forbidden to tempt the Lord; therefore it is our duty to retire
when men seek our hurt (cf. Mat_10:23).
Saul also sent messengers unto David’s house, to
watch him, and to slay him in the morning: and Michal David’s wife told him,
saying, If thou save not thy life tonight, tomorrow shalt thou be slain" (1Sa_19:11). Saul was thoroughly aroused:
chagrined by his personal failure to kill David, he now sent his guards to
assassinate him. These were to surround his house and wait till daylight,
rather than enter and run the risk of killing some one else, or allowing him to
make his escape during the confusion and darkness. But man proposes, and God
disposes. The Lord had other services for David to perform, and the servant of
God is immortal until the work allotted him has been done. This time the king’s
own daughter, who had married David, was the one to befriend him. In some way
she had learned of her father’s plan, so at once took measures to thwart it.
First, she acquainted her husband of his imminent danger.
Next we are told, "so Michal let David down
through a window; and he went, and fled, and escaped" (1Sa_19:12). In like manner, Rahab had let down
the spies from her house in
"And Michal took an image, and laid it in
the bed, and put a pillow of goats’ hair for his bolster, and covered it with a
cloth, and when Saul sent messengers to take David, she said, He is sick"
(1Sa_19:13-14). Water will not rise
above its own level. We cannot expect the children of this world to act
according to heavenly principles. Alienated as they are from the life of God (Eph_4:18), utter strangers to Him in experience
(Eph_2:12), they have no trust in Him.
In an emergency they have no better recourse than to turn unto fleshly
schemings and devisings. From a natural viewpoint Michal’s fidelity to her
husband was commendable, but from a spiritual standpoint her deceit and
falsehood was reprehensible. The one who commits his cause and case unto the
Lord, trusting also in Him to bring to pass His own wise purpose and that which
shall be for his own highest good (Psa_37:5),
has no need to resort unto tricks and deceits. Does not David’s having yoked
himself to an unbeliever supply the key to his painful experiences in Saul’s
household!
"And Saul sent the messengers again to see
David, saying, Bring him up to me in the bed, that I may slay him" (1Sa_19:15). Bent on David’s destruction, the
king gave orders that, sick or no, he should be carried into his presence, and
this for the specific purpose of slaying him by his own hand. Base and
barbarous was it to thus triumph over one whom he thought was sick, and to vow
the death of one that, for all he knew, was dying by the hand of nature.
Spurred on by him who is "a murderer from the beginning" (Joh_8:44), the savage cruelty of Saul makes
evident the extreme danger to which David was exposed: which, in turn,
intensifies the blessedness of God’s protection of him. How precious it is for
the saint to know that the Lord places Himself as the Shield between him and
his malicious foe! "As the mountains are round about
When the servants returned to and entered
Michal’s house, her plot was exposed and the flight of David discovered (1Sa_19:16). Whereupon the king asked his
daughter, "Why hast thou deceived me so, and sent away mine enemy, that he
is escaped?" (1Sa_19:17). How
thoroughly blurred is the vision of one who is filled with envy, anger and
hatred! He who had befriended Saul again and again, was now regarded as an
"enemy." There is a solemn lesson for us in this: if pride,
prejudice, or self-seeking rule our hearts, we shall regard those who are our
wisest counselors and well-wishers as foes. Only when our eye be single is our
whole body full of light. Solemn is it to note Michal’s answer to Saul:
"He said unto me, Let me go; why should I kill thee?" (1Sa_19:17), thereby representing David as a
desperate man who would have slain her had she sought to block his escape.
Still more solemn is it to find the man after God’s own heart married to such a
woman!
"So David fled, and escaped, and came to
Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel
went and dwelt in Naioth" (1Sa_19:19).
It was by Samuel he had been anointed, and through him he had first received
the promise of the kingdom. Probably David now sought God’s prophet for the
strengthening of his faith, for counsel as to what he should do, for comfort
under his present troubles, for fellowship and prayer: it was through Samuel he
was now most likely to learn the mind of the Lord. And too, he probably
regarded asylum with Samuel as the most secure place in which he could lodge.
Naioth was close to Ramah, and there was a school of the prophets: if the
Philistines gave no disturbance to the "hill of God" and the prophets
in it (1Sa_10:5), it might be
reasonably concluded that Saul would not.
"And it was told Saul, saying, Behold, David
is at Naioth in Ramah." And Saul sent messengers to take David: and when
they saw the company of the prophets prophesying and Samuel standing as
appointed over them, the Spirit of God was upon the messengers of Saul, and
they also prophesied" (1Sa_19:19-20).
Notwithstanding the sacredness of the place David was in, Saul sent servants to
arrest him. But again the Lord interposed, by causing His Spirit to fall upon
Saul’s messengers, who were so much taken up with the religious exercises, they
neglected the errand on which they had been sent. How this reminds us of the
Pharisees and chief priests sending officers to apprehend Christ, but who
instead of executing their commission, returned to their masters, saying,
"Never man spake like this Man" (Joh_7:32,
Joh_7:45-46)! Saul sent others of his
servants, a second and a third time, to seize David, but before he reached the
place where David was, the Spirit of God came upon him and threw him into a
kind of trance, in which he continued all day and night; giving David plenty of
rime to escape. Such strange methods does Jehovah sometimes employ in bringing
to naught the efforts of His enemies against His servants.
The picture which the Holy Spirit has given in
Scripture of David’s character and life is a composite one. It is somewhat like
a painting in which the dominant colors are white, black and gold. In many
details David has left an example which we do well to follow. In other respects
he presents a solemn warning which we do well to heed. In other features he was
a blessed type of Christ. Thus, the meeting together of these three distinct
things in David may well be likened unto a composite picture. Nor do we
exercise a wrong spirit (providing our motive be right), or sully the grace of
God by dwelling upon the sad defects in the character of the Psalmist or the
failures in his life; rather will the Spirit’s design be realized and our souls
be the gainers if we duly take to heart and turn them into earnest prayer, that
we may be delivered from the snares into which he fell.
At the close of our last chapter we saw how that,
to escape the murderous hatred of Saul, David took refuge with Samuel at
Naioth. Thither did his relentless enemy follow him. But wondrously did God
interpose. Three times the messengers which the king had sent to arrest David
were restrained and awed by the power of the Holy Spirit. Not only so, but when
Saul himself came in person, the Spirit of God subdued and threw him into a
kind of ecstatic trance. One would have thought that this signal intervention
of God for David had quieted all his fears, and filled his soul with praise and
thanksgiving unto Him who had shown Himself strong on his behalf. Was it not
plain that God did not intend Saul to harm the one whom His prophet had
anointed? Ah, but David too was a man of like passions with us, and unless
divine grace wrought effectually within him, no outward providences would avail
to spiritualize him. The moment the Lord leaves us to ourselves (to try us, to
show what we are), a fall is certain.
Instead of continuing at Naioth, quietly waiting
the next token of God’s goodness, David became alarmed, and took matters into
his own hands. Instead of being occupied with the divine perfections, David now
saw only a powerful, inveterate, bloodthirsty enemy. Accordingly, the next
thing we read is, "And David fled from Naioth in Ramah" (1Sa_20:1): true he "fled" from Saul,
but he also turned his back upon Samuel. "And came and said before
Jonathan, What have I done? what is mine iniquity? and what is my sin before
thy father, that he seeketh my life?" It is solemn to see David preferring
a conference with Jonathan rather than with the prophet of God. As usual, the
key is hung upon the door; the opening verse of this chapter explains to us
what is found in the later ones. It was "natural" that David should
turn for help to a "friend," but was it spiritual?
Do not the questions David put to Jonathan reveal
to us the state of his heart? The "I," "mine,"
"my," "my," show plainly enough the condition of his mind.
God was not now in all his thoughts, yea, He was not mentioned at all. The
repeated attempts of Saul upon his life had thoroughly unnerved him, and his
"there is but a step between me and death" (1Sa_20:3), intimates plainly that unbelieving
fears now possessed him. Ah, David needed to turn unto an abler physician than
Jonathan if his feverish anxiety was to be allayed: only One was sufficient for
laying a calming and cooling hand upon him. O how much the saint loses when he
fails to acknowledge the Lord in all his ways (Pro_3:6).
But worse: when communion is broken, when the soul is out of touch with God,
temptation is yielded unto and grievous sin is committed. It was so here.
Afraid that Saul’s anger would return when his absence from the table was
noted, but fearful to take his place there, David bids Jonathan utter a
deliberate lie on his behalf (1Sa_20:5-6).
May this speak loudly to each of our hearts, warning of the fearful fruits
which issue from severed fellowship with the Lord.
The first false step David had taken was in
marrying the daughter of Saul, for it is evident from the sacred narrative that
she was no suited partner for the man after God’s own heart. His second mistake
was his fleeing from Naioth, and thus turning his back upon the prophet of God.
His third failure was to seek aid of Jonathan. The true character of his
"friend" was exhibited on this occasion: seeing David so perturbed,
he had not the moral courage to acknowledge the truth, but sought to pacify him
with a prevarication (1Sa_20:2). Surely
Jonathan could not be ignorant of Saul’s having thrown the javelin at David, of
the instructions given to the servants to slay him (1Sa_19:11),
of the messengers sent to arrest him (1Sa_19:20),
and of his going after David in person (1Sa_19:22).
But all doubt is removed by "Saul spake to Jonathan his son, and to all
his servants, that they should kill David" (1Sa_19:1).
Jonathan deliberately equivocated in 1Sa_20:2,
and "evil communications corrupt good manners" (1Co_15:33): thus it was here — David lied too (1Sa_20:5-6).
We do not propose to go over this twentieth
chapter verse by verse, for we are not now writing a commentary upon 1 Samuel.
A plan was agreed upon by Jonathan whereby he should ascertain the latest
attitude of his father and acquaint David with the same. A solemn covenant was
entered into between them: Jonathan here, and David much later (2Sa_9:1-13), faithfully carried out its terms.
The words "David hid himself in the held" (1Sa_20:24 and cf. 1Sa_20:35-41),
at once expose his lie in 1Sa_20:6,
though the commentators have glossed it over. When David was missed from the
king’s table and inquiry was made, Jonathan repeated the lie which David had
suggested to him. Thereupon the king reviled his son, and declared that David
"shall surely die" (1Sa_20:31).
When Jonathan sought to expostulate, and ask why David should be slain, Saul
threw his javelin at him. The meeting between Jonathan and David in the field,
and their affectionate leave-taking is touchingly described (1Sa_20:41-42).
"Then came David to Nob to Ahimelech the
priest" (1Sa_21:1). When a real
saint is out of touch with God, when he is in a backslidden state, his conduct
presents a strange enigma and his inconsistent ways are such as no psychologist
can explain. But much that is inexplicable to many (even to ill-informed
believers) is solved for us by Gal_5:17
: "for the flesh lusteth against the spirit, and the spirit against the
flesh: and these are contrary the one to the other; so that ye cannot do the
things that ye would." Here we have set forth the conflict of the two
"natures" in the Christian, the irreconcilable opposition between the
two mainsprings of conduct, the "flesh" and the "spirit."
According as one or the other of these two principles is actuating and
dominating the saint, such will be his course of action. The final clause of
this verse has a double force: the presence of the "flesh" hinders
the "spirit" from completely realizing its desires in this life (Rom_7:15-25); the presence of the
"spirit," prevents the "flesh" from fully having its way.
Gal_5:17
supplies the key to many a mysterious experience in the life of a Christian,
and sheds much light on the checkered histories of Old Testament saints. We
might add many paragraphs at this point by illustrating the last sentence from
the lives of Noah, Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Elijah, etc.,
but instead, we will confine our attention to the leading subject of these
chapters. In his meeting the attacks of the wild animals (1Sa_17:34-36), in his devotion for the
tabernacle (Psa_132:1-7), in his
engagement with Goliath, the "spirit" was uppermost in David, and
therefore was the Lord before his heart. There had been severe testings of
courage and faith, but his trust in the Lord wavered not. Then followed a
season in the king’s household, where it was much harder to preserve this
spirituality. Then Saul turned against him, and again and again sought his
life. Deprived of the outward means of grace, David’s faith flagged, and as it
flagged fears replaced it, and instead of being occupied with the Lord, his
powerful foe filled his vision.
In his flight from Saul, David first sought unto
Samuel, which shows that the "flesh" in him was not completely
regnant, as it never is in a truly regenerate soul: "Sin shall not have
dominion over you" (Rom_6:14) — it
shall not render you its absolute slave. But in his flight from Samuel and his
turning to Jonathan for help, we see the "flesh" more and more
regulating his actions — still more plainly manifested in the falsehood which
he put into his friend’s mouth. And now in his flight unto Ahimelech and the
manner in which he conducted himself, the anointed eye may discern the conflict
which was at work within him. It now seemed clear unto David that no change for
the better was to be expected in Saul: as long as the king was alive, he was in
danger. An outcast from the court, he now became a lonely wanderer, but before
he journeyed farther afield, his heart was first drawn to Nob, whither the
tabernacle had been removed.
Various motives and considerations seem to have
moved David in his repairing to Nob. Foreseeing that he must now be an exile,
he wished to take leave of the tabernacle, not knowing when he should see it
again, it is plain from many of his Psalms that the sorest grief of David
during the time of his banishment was his isolation from the house of God and
his restraint from public ordinances: "How amiable are thy Tabernacles, O
Lord of hosts! My soul longeth, yea, even fainteth for the courts of the Lord .
. . . For a day in thy courts is better than a thousand. I had rather be a
doorkeeper in the house of my God, than to dwell in the tents of
wickedness" (Psa_84:1-10 and cf. Psa_42:3-4, etc.) Second, it seems clear from 1Sa_22:10 that David’s purpose was to enquire of
the Lord through the high priest, to obtain directions from Him as to his path.
Third, from what follows here, it appears that food was also his quest.
"And Ahimelech was afraid at the meeting of
David" (1Sa_21:1). Evidently the
high priest had heard of David’s having fallen under the displeasure of Saul,
and so concluded that he was a fugitive. Knowing the type of man the king was,
Ahimelech was fearful of endangering his own life by entertaining David.
"And said unto him, Why art thou alone, and no man with thee?" That
there were some "young men" with him is clear from 1Sa_21:4 and also Mat_12:3,
yet having won such renown both in camp and court, it might well be expected
that David should be accompanied by a suitable equipage. The disdain which the
high priest showed for David the outcast, illustrates the merciless attitude of
the world toward a fallen and impoverished hero.
"And David said unto Ahimelech the priest,
The king hath commanded me a business, and hath said unto me, Let no man know
any thing of the business whereabout I send thee, and what I have commanded
thee: and I have appointed my servants to such and such a place" (1Sa_21:2). Here again we see David guilty of a
gross untruth. How solemn to find the Psalmist of Israel telling a deliberate
lie at the threshold of the house of God, whither he had come to inquire the
mind of the Lord. Verily, each one of us has real need to pray "Remove
from me the way of lying" (Psa_119:29).
David’s heart quailed under the embarrassing question of the priest, and he who
had dared to meet single-handed the Philistine giant was now afraid to speak
the truth. Ah, there cannot be the calm and courage of faith, where faith
itself is inoperative. Elijah shrank not from meeting the four hundred prophets
of Baal, yet later he fled in terror from Jezebel. Peter dared to step out of
the ship onto the sea, yet trembled before a maid. "Wherefore let him that
thinketh he standeth, take heed lest he fall."
It is easier to trust God in days of sunshine
than in times of gloom and darkness. "David had often, indeed, before
known difficulty and danger: from the day of his conflict with Goliath he had
known little else: but then, there was this difference — in former difficulties
he had been enabled to triumph. Some ray of brightness had gilded every cloud;
some honor awaited him out of each affliction. But now, God seemed no longer to
interfere on his behalf. The full enmity of Saul was allowed to take its
course; and God interfered not, either to subdue or to chasten. He appeared no
longer to intend raising David above circumstances, but to allow him to be
overcome by them. David’s heart seemed unable to bear this. To trust God whilst
overcoming is one thing; to trust Him when being overcome is another" (B.
W. Newton).
David now asked Ahimelech for five loaves of
bread (1Sa_21:3): bear in mind that he
stood at the door of the tabernacle, and not before the priest’s personal
residence. All that was to hand were the twelve loaves which had rested for a
week on the golden table in the sanctuary, and which, being replaced at once by
twelve more, became the property of the priests and their families. Assuring
Ahimelech that he and his men met the requirements of Exo_19:15, David pressed for the bread being
given to him. To what a low estate had the son of Jesse fallen: now that Saul’s
rooted malice was generally known the people would be afraid and unwilling to
befriend him. In Matthew 12 we find the Lord Jesus vindicating this action,
which shows us that the ordinances of religion may be dispensed with where the
preservation of life calls for it: ritual observances must give way to moral
duties, and in the case of urgent providential necessity that is permissible
which ordinarily may not be done.
"Now a certain man of the servants of Saul
was there that day, detained before the Lord; and his name was Doeg, an
Edomite, the chiefest of the herdmen that belonged to Saul" (1Sa_21:7). And yet in his hearing David had
preferred his urgent request. Surely natural common sense would have prompted
him to act with more prudence. Ah, my reader, when the saint is in a
backslidden state of soul, he often acts more foolishly than does the man of
the world. This is a righteous judgment of God upon him. He has given us His
Word to walk by, and that Word is one of wisdom, containing salutary counsel.
We turn from it at our peril and irreparable loss. To lean unto our own
understanding is to court certain disaster. Yet, when communion with God is
broken, this is exactly what we do. Then it is that we are suffered to reap the
bitter fruits of our evil ways and made to feel the consequences of our folly.
Next, David asked Ahimelech for a weapon, and was
told that the only one available was "the sword of Goliath," which
had been preserved in the tabernacle as a monument of the Lord’s goodness to
Thus David now set forth, provisioned
(temporarily, at least) and armed. But at what a cost? The unsuspecting priest
had believed David’s lies, and assured by him that Saul had commissioned him,
feared not the presence of Doeg the king’s servant (1Sa_21:7).
But he paid dearly for listening, against his better judgment, to David’s
falsehoods. That treacherous Edomite informed Saul (1Sa_22:9-10),
and later he was ordered by the enraged king to reek a fearful vengeance:
"And Doeg the Edomite turned, and he fell upon the priests, and slew on
that day fourscore and five persons that did wear a linen ephod. And Nob, the
city of the priests smote he with the edge of the sword, both men and women,
children and sucklings, and oxen, and asses, and sheep" (1Sa_22:18-19). Such were some of the fearful
results of David’s lies, as he afterwards acknowledged to the one remaining
child of Ahimelech: "I have occasioned the death of all the persons of thy
father’s house" (1Sa_22:22). May
it please the Holy Spirit to powerfully move both writer and reader to lay to
heart the whole of this solemn incident, that we may pray daily with increasing
earnestness, "Lead us not into temptation, but deliver us from evil."
There are times when God’s tender love for His
people seems to be contradicted by the sore testings which He sends upon them,
times when His providences appear to clash with His promises; then it is that
faith is tested, and so often fails; then it is also that the superabounding
grace of God is evidenced by delivering the one who has given way to unbelief.
These principles are illustrated again and again on the pages of Holy Writ,
especially in the Old Testament, and one of their chief values is for us to lay
them to heart, turn them into earnest prayer, and seek to profit from them. God
forbid that we should "wrest" them to our destruction (2Pe_3:16). God forbid that we should
deliberately sin in order that grace may abound (Rom_6:1-2).
And God forbid that we should take the failures of those who preceded us as
excuses for our own grievous falls, thus endeavoring to shelter behind the
faults of others. Rather let us seek grace to regard them as danger-signals,
set up to deter us from slipping into the snares which tripped them.
To Abraham God promised a numerous seed (Gen_12:2), but His providences seemed to run
counter to the fulfillment. Sarah was barren! But the sterility of her womb
presented no difficulty to Omnipotence. Nor was there any need for Abraham to
attempt a fleshly compromise, by seeking a son through Hagar (Gen. 16). True,
for a while, his plan appeared to succeed? but the sequel not only demonstrated
the needlessness for such a device, but in Ishmael a bitter harvest was reaped.
And this is recorded as a warning for us. To Jacob God said, "Return unto
the land of thy fathers, and to thy kindred, and I will be with thee" (Gen_31:3). During the course of his journey,
messengers informed him that Esau was approaching with four hundred men, and we
read that "Jacob was greatly afraid and distressed" (Gen_32:7). How human! True, and how sad, how
dishonoring to God! What cause for fear was there when Jehovah was with him? O
for grace to "trust in Him at all times" (Psa_62:8).
Learn, dear brethren and sisters, that faith must
be tested — to prove its genuineness. Yet only He who gives faith, can maintain
it; and for this we must constantly seek unto Him. What has just been before us
receives further illustration in the subject of these chapters. David was the
king elect, yet another wore the crown. The son of Jesse had been anointed unto
the throne, yet Saul was now bitterly persecuting him. Had God forgotten to be
gracious? No, indeed. Had He changed His purpose? That could not be (Mal_3:6). Why, then, should the slayer of
Goliath now be a fugitive? He had been appointed to be master of vast
treasures, yet he was now reduced to begging bread (1Sa_21:3).
Faith must be tested, and we must learn by painful experience the bitter
consequences of not trusting in the Lord with all our hearts, and the evil
fruits which are borne whenever we lean unto our own understandings, take
matters into our own hands, and seek to extricate ourselves from trouble.
Concerning Hezekiah we read that "God left him,
to try him, that he might know all that was in his heart" (2Ch_32:31). None of us knows how weak he is till
God withdraws His upholding grace (as He did with Peter) and we are left to
ourselves. True, the Lord has plainly told us that "without Me ye can do
nothing." We think we believe that word, and in a way we do; yet there is
a vast difference between not calling into question a verse of Scripture, an
assenting to its verity, and an inward acquaintance with the same in our own
personal history. It is one thing to believe that I am without strength or
wisdom, it is another to know it through actual experience. Nor is this, as a
rule, obtained through a single episode, any more than a nail is generally
driven in securely by one blow of the hammer. No, we have to learn, and
re-learn, so stupid are we. The Truth of God has to be burned into us in the
fiery furnace of affliction. Yet this ought not to be so, and would not be so
if we paid more heed to these Old Testament warnings, furnished in the biographies
of the saints of yore.
In our last chapter we saw that, following the
murderous attack of Saul upon him, David fled to Naioth, But thither did his
relentless enemy follow him. Wondrously did God interpose on His servant’s
behalf. Yet, being a man of like passions with ourselves, and the supernatural
grace of God not supporting him at the time, instead of David’s fears being
thoroughly removed, and instead of waiting quietly with Samuel to receive a
word of Divine guidance, he was occupied with his immediate danger from Saul,
and after vainly conferring with Jonathan, took things into his own hands and
fled to Nob. There he lied to the priest, by means of which he obtained bread,
but at the fearful cost of Saul reeking vengeance through Doeg in slaying eighty-five
of those who wore the linen ephod. Disastrous indeed are the consequences when
we seek to have our own way and hew out a path for ourselves. How differently
had things turned out if David trusted the Lord, and left Him to undertake for
him!
God is all-sufficient in Himself to supply all
our need (Phi_4:19) and to do for us
far more exceeding abundantly above all that we ask or think (Eph_3:20). This He can do either in an immediate
way, or mediately if He sees fit to make use of creatures as instruments to
fulfill His pleasure and communicate what He desires to impart to us. God is
never at a loss: all things, all events, all creatures, are at His sovereign
disposal. This foundational truth of God’s all-sufficiency should be duly
improved by us, taking heed that we do not by our thoughts or actions reflect
upon or deny this divine perfection. And this we certainly do when we use
unlawful means to escape imminent dangers. Such was the case with Abram (Gen.
20) and Isaac (Gen. 26) when they denied their wives, concluding that that was
a necessary expedient to save their lives — as though God were not able to save
them in a better and more honorable way. Such we shall see was the case with
David at Ziklag.
We also made brief reference in our last chapter
to the fact that when the saint is out of touch with God, when he is in a
backslidden state, his behavior is so different from his former conduct, so
inconsistent with his profession, that his actions now present a strange
enigma. And yet that enigma is capable of simple solution. It is only in God’s
light that any of us "see light" (Psa_36:9).
As the Lord Jesus declares, "he that followeth Me shall not walk in
darkness" (Joh_8:12). Yes, but it
is only as we are really "following" Him, our hearts engaged with the
example which He has left us, that we shall see, know, and take that path which
is pleasing and honoring to Him. There is only one other alternative, and that
is seeking to please either our fellows or ourselves, and where this is the
case, only confusion and trouble can ensue.
When communion with God (who is
"light") is severed, nothing but spiritual darkness is left. The
world is a "dark place" (2Pe_1:19),
and if we are not ordering our steps by the Word (Psa_119:105),
then we shall flounder and stumble. "The backslider in heart shall be
filled with his own ways" (Pro_14:14),
not with the "ways" of God (Psa_103:7).
Where fellowship with the Lord is broken, the mind is no longer illuminated
from Heaven, the judgment is clouded, and a lack of wisdom, yea, folly itself,
will then characterize all our actions. Here is the key to much in our lives,
the explanation of those "unwise doings," those "foolish
mistakes" for which we have had to pay so dearly — we were not controlled
by the Holy Spirit, we acted in the energy of the flesh, we sought the counsel
of the ungodly, or followed the dictates of common sense.
Nor is there any determining to what lengths the
backslider may go, or how foolishly and madly he may not act. Solemnly is this
illustrated in the case now before us. As we saw in the preceding paper, David
was worried at being unarmed, and asked the high priest if there were no weapon
to hand. On being informed that the only one available was "the sword of
Goliath," which had been preserved in the tabernacle as a memorial of the
Lord’s goodness to His people, David exclaimed, "There is none like it,
give it me" (1Sa_21:9). Alas,
"how had the fine gold become dim"! He who when walking in the fear
of the Lord had not hesitated to advance against Goliath with nothing in his
hand save a sling, now that the fear of man possessed him, placed his
confidence in a giant’s sword. Perhaps both writer and reader are inclined to
marvel at this, but have we not more reason to mourn as we see in this incident
an accurate portrayal of many of our past failures?
"And David arose, and fled that day for fear
of Saul, and went to Achish the king of
"And David arose, and fled that day for fear
of Saul, and went to Achish the king of
"And the servants of Achish said unto him,
Is not this David the king of the land? did they not sing one to another of him
in dances, saying Saul hath slain his thousands and David his ten
thousands?" (1Sa_21:11). God will
not allow His people to remain incognito in this world. He has appointed that
they should "be blameless and harmless, the sons of God, without blame in
the midst of a crooked and perverse nation among whom" they are to
"shine as lights in the world" (Phi_2:15),
and any efforts of theirs to annul this, He will thwart. Abraham’s deception
was discovered. Peter’s attempt to conceal his discipleship failed — his very
speech betrayed him. So here: David was quickly recognized. And thus it will be
with us. And mercifully is this the case, for God will not have His own to
settle down among and enjoy the friendship of His enemies.
"And David laid up these words in his heart,
and was sore afraid of Achish the king of
"And he changed his behaviour before them,
and feigned himself mad in their hands, and scrabbled on the doors of the gate,
and let his spittle fall down upon his beard" (1Sa_21:13).
Afraid to rely upon the man whose protection he had sought, the anointed of God
now feigned himself to be crazy. It was then that he learned experimentally,
"It is better to trust in the Lord than to put confidence in princes"
(Psa_118:9). The king elect
"feigned himself mad": "such was the condition into which David
had sunk. Saul himself could scarcely have wished for a deeper
degradation" (B. W. Newton). Learn from this, dear reader, what still
indwells the true saint, and which is capable of any and every wickedness but
for the restraining hand of God. Surely we have need to pray daily "Hold
Thou me up, and I shall be safe" (Psa_119:117).
"Then said Achish unto his servants, Lo, ye
see the man is mad: wherefore then have ye brought him to me? Have I need of
mad men, that ye have brought this fellow to play the mad man in my presence?
Shall this fellow come into my house?" (1Sa_21:14-15).
How evident is it to the anointed eye, from the whole of this incident, that
the Holy Spirit’s object here was not to glorify David, but to magnify the
longsuffering grace of God, and to furnish salutary instruction and solemn
warning for us! Throughout the Scriptures the character of man is accurately
painted in the colors of reality and truth.
Many are the lessons to be learned from this sad
incident. Though ingenious falsehoods may seem to promote present security, yet
they insure future disgrace. They did for Abraham, for Isaac, for Jacob, for
Peter, for Ananias. Leaning unto his own understanding conducted David to
From Gath David fled to the
But it was more than praise and gratitude which
filled the restored backslider. David had learned some valuable lessons
experimentally. Therefore we hear him saying, "Come, ye children, hearken
unto me: I will teach you the fear of the Lord. What man is he that desireth
life, and loveth many days, that he may see good? Keep thy tongue from evil,
and thy lips from speaking guile. Depart from evil, and do good; seek peace and
pursue it" (Psa_34:11-14).
"He had proved the evil of lying lips and a deceitful tongue, and now was
able to warn others of the pitfall into which he had fallen" (B. W.
Newton). But it is blessed to mark that the warned, not as one who was left to
reap the harvest of his doings, but as one who could say, "The Lord redeemeth
the soul of His servants, and none of them that trust in Him shall be
desolate" (Psa_34:22).
At the close of the preceding chapter, we saw the
backslider restored to communion with God. As David then wrote, "Many are
the afflictions of the righteous" — most of them brought upon themselves
through sinful folly — "but the Lord delivereth him out of them all"
(Psa_34:19). Yet, in His own good time.
The hour had not yet arrived for our patriarch to ascend the throne. It would
have been a simple matter for God to have put forth His power, destroyed Saul,
and given His servant rest from all his foes. And this, no doubt, is what the
energetic nature of David had much preferred. But there were other counsels of
God to be unfolded before He was ready for the son of Jesse to wield the
scepter. Though we are impulsive and impetuous, God is never in a hurry; the
sooner we learn this lesson, the better for our own peace of mind, and the
sooner shall we "Rest in the Lord, and wait patiently for Him" (Psa_37:7).
"God had designs other than the mere
exaltation of David. He intended to allow the evil of Saul and of
"David therefore departed thence, and
escaped to the cave Adullam" (1Sa_22:1).
Still a fugitive, David left the land of the Philistines, and now took refuge
in a large underground cavern, situated, most probably, not far from
"David therefore departed thence, and
escaped to the cave Adullam." It is blessed to learn how David employed
himself at this time; yet close searching has to be done before this can be
ascertained. The Bible is no lazy man’s book: much of its treasure, like the valuable
minerals stored in the bowels of the earth, only yield up themselves to the
diligent seeker. Compare Pro_2:1-5. By
noting the superscriptions to the Psalms (which, with many others, we are
satisfied are Divinely inspired), we discover that two of them were composed by
"the sweet singer of
The underground asylum of David made an admirable
closet for prayer, its very solitude being helpful for the exercise of
devotion. Well did C. H. Spurgeon say, "Had David prayed as much in his
palace as he did in his cave, he might never have fallen into the act which
brought such misery upon his latter days." We trust the spiritual reader
will, at this point, turn to and ponder Psa_57:1-11
and Psa_142:1-7. In them he will
perceive something of the exercises of David’s heart. From them he may derive
valuable instruction as to how to pray acceptably unto God in seasons of
peculiar trial. A careful reading of the fifty-seventh Psalm will enable us to
follow one who began it amid the gloomy shadows of the cavern, but from which
he gradually emerged into the open daylight. So it often is in the experiences
of the believer’s soul.
Perhaps Psa_142:1-7
was composed by David before the Psa_57:1-11
: certainly it brings before us one who was in deeper anguish of soul. Blessed
indeed is it to mark the striking contrast from what is here presented to us
and what was before us as we passed through 1 Samuel 20 and 1Sa_21:1-15. There we saw the worried fugitive
turning to Jonathan, lying to Ahimelech, playing the madman at
"And Jonathan loved him as his own soul . .
. all
"And when his brethren and all his father’s
house heard it, they went down thither to him" (1Sa_22:1). Ah, true love is unaffected by the outward
circumstances of its object. Where the heart is genuinely knit to another, a
change in his fortunes will not produce a change in its affections. David might
be, in the eyes of the world, in disgrace; but that made no difference to those
who loved him. He might be languishing in a cavern, but that was all the more
reason why they should show their kindness and demonstrate their unswerving
loyalty. Among other things, this painful trial enabled David to discover who
were, and who were not, his real friends.
If we look beneath the surface here, the anointed
eye should have no difficulty in discerning another striking and blessed type
of David’s Son and Lord. First, a type of him when He tabernacled among men, in
"the days of his flesh." How fared it then with the Anointed of God?
By title the throne of
The analogy mentioned above might be drawn out at
considerable length, but at only one other point will we here glance, namely,
the fact of the solemn foreshadowment furnished by David as first the friend
and benefactor of his nation, now the poor outcast. Accurately did he prefigure
that blessed One, who when here was "the Man of sorrows and acquainted
with grief." Trace His path as the Holy Spirit has described it in the New
Testament. Behold Him as the unwanted One in this world of wickedness. Hear His
plaintive declaration, "The foxes have holes, and the birds of the air
have nests; but the Son of Man hath not where to lay His head" (Mat_8:20). Read too, "And every man went
unto his own house; Jesus went unto the mount of Olives" (Joh_7:53; Joh_8:1);
and it is evident that David’s Lord was the Homeless Outcast in this scene.
But were there none who appreciated Him, none who
loved Him, none who were willing to be identified with and cast in their lot
with Him who was "despised and rejected of men"? Yes, there were
some, and these, we believe, are typically brought before us in the next verse
of the scripture we are now pondering: "And every one that was in
distress, and every one that was in debt, and every one that was discontented,
gathered themselves unto him" (1Sa_22:2).
What a strange company to seek unto God’s anointed! No mention is made of the
captains of the army, the men of state, the princes of the realm, coming unto
David. No, they, with all like them, preferred the court and the palace to the
Is not the picture an accurate one, dear reader?
Is it not plain again that these Old Testament records furnished something more
than historical accounts, that there is a typical and spiritual significance to
them as well? If David be a type of Christ, then those who sought him out
during the season of his humiliation, must represent those who sought unto
David’s Son when He sojourned on this eaRuth And clearly they did so. Read the
four Gospels, and it will be found that, for the most part, those who sought
unto the Lord Jesus, were the poor and needy; it was the lepers, the blind, the
maimed and the halt, who came unto Him for help and healing. The rich and
influential, the learned and the mighty, the leaders of the Nation, had no heart
for Him.
But what is before us in the opening of 1 Samuel
22 not only typed out that which occurred during the earthly ministry of
Christ, but it also shadowed forth that which has come to pass all through this
Christian era, and that which is taking place today. As the Holy Spirit
declared through Paul, "For ye see your calling brethren, how that not
many wise men after the flesh, not many mighty, not many noble, are called: but
God hath chosen the foolish things of the world to confound the wise; and God
hath chosen the weak things of the world, to confound the things which are
mighty; and base things of the world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to nought the things which are:
That no flesh should glory in his presence" (1Co_1:26-29).
The second verse of 1 Samuel 22 sets before us a
striking gospel picture. Note, first, that those who came to David were few in
number: "about four hundred." What a paltry retinue! What a handful
compared with the hosts of
Second, observe again the particular type of
people who sought out David: they were "in distress, in debt, and
discontented." What terms could more suitably describe the condition they
are in when the redeemed first seek help from Christ! "In debt": in
all things we had come short of the glory of God. In thought, word, and deed,
we had failed to please Him, and there was marked up against us a multitude of
transgressions. "In distress"; who can tell out that anguish of soul
which is experienced by the truly convicted of the Holy Spirit? Only the one
who has actually experienced the same, knows of that unspeakable horror and
sorrow when the heart first perceives the frightful enormity of having defied
the infinite Majesty of heaven, trifled with His longsuffering, slighted His
mercy again and again.
"Discontented." Yes, this line in the
picture is just as accurate as the others. The one who has been brought to
realize he is a spiritual pauper, and who is now full of grief for his sins, is
discontented with the very things which till recently pleased him. Those
pleasures which fascinated, now pall. That gay society which once attracted, now
repels. O the emptiness of the world to a soul which God hath smitten with a
sense of sin! The stricken one turns away with disgust from that which he had
formerly sought after so eagerly. There is now an aching void within, which
nothing without can fill. So wretched is the convicted sinner, he wishes he
were dead, yet he is terrified at the very thought of death. Reader, do you
know anything of such an experience, or is all this the language of an unknown
tongue to you?
Third, these people who were in debt, in
distress, and discontented, sought out David. They were the only ones who did
so; it was a deep sense of need which drove them to him, and a hope that he
could relieve them. So it is spiritually. None but those who truly feel that
they are paupers before God, with no good thing to their credit, absolutely
destitute of any merits of their own, will appreciate the glad tidings that
Christ Jesus came into this world to pay the debt of such. Only those who are
smitten in their conscience, broken in heart, and sick of sin, will really
respond to that blessed word of His, "Come unto Me all ye that labour and
are heavy-laden, and I will give you rest. Only those who have lost all heart
for this poor world, will truly turn unto the Lord of glory.
Fourth, the spiritual picture we are now
contemplating is not only a type of the first coming to Christ of His people,
but also of their subsequent going forth "unto Him without the camp"
(Heb_13:13). Those who sought David in
the
Fifth, "And he became a captain over
them" (1Sa_22:2). Important and
striking line in the picture is this. Christ is to be received as
"Lord" (Col_2:6) if He is to
be known as Saviour. Love to Christ is to be evidenced by "keeping His
commandments" (Joh_14:15). It
mattered not what that strange company had been who sought unto David, they
were now his servants and soldiers. They had turned away from the evil
influence of Saul, to be subject unto the authority of David. This is what
Christ requires from all who identify themselves with Him. "Take My yoke
upon you" is His demand (Mat_11:29).
Nor need we shrink from it, for He declares "My yoke is easy, and my
burden is light.
In our last chapter we left David in the
No doubt the trials of his present lot had called
to David’s mind his happy life at home. The weather being hot, he expressed a
longing for a drink from the family well of
We quote from another who has commented upon this
incident. "There is something peculiarly touching and beautiful in the
above scene, whether we contemplate the act of the three mighty men in
procuring the water for David, or David’s act in pouring it out to the Lord. It
is evident that David discerned, in an act of such uncommon devotedness, a
sacrifice which none but the Lord Himself could duly appreciate. The odor of such
a sacrifice was far too fragrant for him to interrupt it in its ascent to the
throne of the God of Israel. Wherefore he, very properly and very graciously,
allows it to pass him by, in order that it might go up to the One who alone was
worthy to receive it, or able to appreciate it. All this reminds us, forcibly,
of that beautiful compendium of Christian devotedness set forth in Phi_2:17-18 : ‘Yea, and if I be poured out upon
the sacrifice, and service of your faith, I joy and rejoice with you all; for this
cause ye also joy and rejoice with me.’ In this passage, the apostle represents
the Philippian saints in their character as priests, presenting a sacrifice and
performing a priestly ministration to God; and such was the intensity of his
self-forgetting devotedness, that he could rejoice in his being poured out as a
drink-offering upon their sacrifice, so that all might ascend, in fragrant odor
to God" (C. H. M.).
Some commentators have denied that the above
touching episode occurred during that section of David’s history which we are
now considering, placing it at a much later date. These men failed to see that 1Ch_11:15 and 2 Samuel 23 recount things out of
their chronological order. If the reader turn back to 1Sa_17:1, 1Sa_19:8,
etc., he will see that the Philistines were quite active in making raids upon
Israel at this time, and that David, not Saul, was the principal one to
withstand them. But now he was no longer in the position to engage them. Saul,
as we shall see in a moment, had dropped all other concerns and was confining
his whole attention to the capture of David: thus the door was then wide open
for the Philistines to continue their depredations. Finally, be it said, all
that is recorded after David came to the throne, makes it altogether unlikely
that the Philistines were then encamped around
"And David went thence to Mizpeh of Moab:
and he said unto the king of Moab, Let my father and my mother, I pray thee,
come forth, and be with you, till I know what God will do for me. And he
brought them before the king of
While Saul was so bitterly opposed to David,
there was no safety for his parents anywhere in the
"And David went thence to Mizpeh of Moab:
and he said unto the king of
"Now what principle of preference may be
imagined to have governed David when he committed his family to the dangerous
keeping of the Moabites? Was it a mere matter of chance? It might seem so, as
far as appears to the contrary in David’s history, given in the books of
Samuel; and if the book of Ruth had never come down to us, to accident it
probably would have been ascribed. But this short and beautiful historical
document shows us a propriety in the selection of Moab above any other for a
place of refuge to the father and mother of David; since it is there seen that
the grandmother of Jesse, David’s father, was actually a Moabitess; Ruth being
the mother of Obed, and Obed the father of Jesse. And, moreover, that Orpah,
the other Moabitess, who married Mahlon at the time when Ruth married Chilion
his brother, remained behind in Moab after the departure of Naomi and Ruth, and
remained behind with a strong feeling of affection, nevertheless, for the
family and kindred of her deceased husband, taking leave of them with tears (Rth_1:14). She herself then, or at all events,
her descendants and friends might still be alive. Some regard for the posterity
of Ruth, David would persuade himself, might still survive amongst them . . .
"Thus do we detect, not without some pains,
a certain fitness, in the conduct of David in this transaction which makes it
to be a real one. A forger of a story could not have fallen upon the happy
device of sheltering Jesse in Moab simply on the recollecting of his Moabitish
extraction two generations earlier; or, having fallen upon it, it is probable
he would have taken care to draw the attention of his readers towards his
device by some means or other, lest the evidence it was intended to afford of
the truth of the history might be thrown away upon them. As it is, the
circumstance itself is asserted without the smallest attempt to explain or account
for it. Nay, recourse must be had to another book of Scripture, in order that
the coincidence may be seen."
Unto the king of Moab David said, "Let my
father and my mother, I pray thee, come forth and be with you, till I know what
God will do for me." Slowly but surely our patriarch was learning to
acquiesce in the appointments of God. Practical subjection unto the Lord is
only learned in the school of experience: the theory of it may be gathered from
books, but the actuality has to be hammered out on the anvil of our hearts. Of
our glorious Head it is declared, "Though He were a Son, yet learned He
obedience by the things which He suffered" (Heb_5:8).
This word of David’s also indicates that he was beginning to feel the need of
waiting upon God for directions: how much sorrow and suffering would be avoided
did we always do so. His "what God will do for me," rather than
"with me," indicated a hope in the Lord.
"And the prophet Gad said unto David, Abide
not in the hold; depart, and get thee into the
"And the prophet Gad said unto David, Abide
not in the hold; depart, and get thee into the
"When Saul heard that David was discovered,
and the men that were with him, (now Saul abode in Gibeah under a tree in
Ramah, having his spear in his hand, and all his servants standing about him);
then Saul said unto his servants . . . " Here the Spirit takes up again
another leading thread around which the history of 1 Samuel is woven. Having
traced the movements of David since the leaving of his home (1Sa_19:11-12) up to the Cave of Adullam and his
now receiving orders to return to the land of Judea, He follows again the evil
history of Saul. The king had apparently set aside everything else, and was
devoting himself entirely to the capture of David. He had taken up his
headquarters at Gibeah: the "spear in his hand" showed plainly his
blood-thirsty intentions.
The news of David’s return to Judea, soon reached
the ears of Saul, and the fact that he was accompanied by a considerable number
of men, probably alarmed him not a little, fearful that the people would turn
to his rival and that he would lose his throne. His character was revealed
again by the words which he now addressed to his servants (1Sa_22:7), who were, for the most part, selected
from his own tribe. He appealed not to the honor and glory of Jehovah, but to
their cupidity. David belonged to
"All of you have conspired against me, and
there is none that showeth me that my son hath made a league with the son of
Jesse, and there is none of you that is sorry for me, or showeth unto me that
my son hath stirred up my servant against me, to lie in wait, as at this
day" (1Sa_22:8). Here Saul charges
his followers with having failed to reveal to him that which he supposed they
knew, and of showing no concern for the circumstance in which he was then
placed; this he construed as a conspiracy against him. His was the language of
ungovernable rage and jealousy. His son is charged as being ringleader of the
conspirators, merely because he would not assist in the murder of an excellent
man whom he loved! True, there was a covenant of friendship between Jonathan
and David, but no plot to destroy Saul, as he wildly imagined. But it is the
nature of an evil person to regard as enemies those who are not prepared to
toady to him or her in everything.
It was in response to Saul’s bitter words to his
men, that Doeg the Edomite made known David’s secret visit to Ahimelech, and
his obtaining victuals and the sword of Goliath (1Sa_22:9-10).
Nothing was mentioned of the high priest being imposed upon, but the impression
was left that he joined with David in a conspiracy against Saul. Let us learn
from this that we may "bear false witness against our neighbor" as
really and disastrously by maliciously withholding part of the truth, as by
deliberately inventing a lie. When called upon to express our opinion of
another (which should, generally, be declined, unless some good purpose is to
be served thereby), honesty requires that we impartially recount what is in his
favor, as well as what makes against him. Note how in His addresses to the
seven churches in
The terrible sequel is recorded in 1Sa_22:11-19. Ahimelech and all his subordinate
priests were promptly summoned into the king’s presence. Though he was by rank
the second person in
One of the sons of Ahimelech, named Abithai,
escaped. Probably he had been left by his father to take care of the tabernacle
and its holy things, while he and the rest of the priests went to appear before
Saul. Having heard of their bloody execution, and before the murderers arrived
at Nob to complete their vile work of destroying the wives, children and flocks
of the priests, he fled, taking with him the ephod and the urim and thummim,
and joined David (1Sa_22:21). It was
then that David wrote the fifty-second Psalm. Three things may be observed in
connection with the above tragedy. First, the solemn sentence which God had
pronounced against the house of Eli was now executed (1Sa_2:31-36; 1Sa_3:12-14)
— thus the iniquities of the fathers were visited upon the children. Second,
Saul was manifestly forsaken of God, given up to Satan and his own malignant
passions, and was fast ripening for judgment. Third, by this cruel carnage
David obtained the presence of the high priest, who afterwards proved a great
comfort and blessing to him (1Sa_23:6, 1Sa_23:9-13; 1Sa_30:7-10)
— thus did God make the wrath of man to praise Him and work together for good
unto His own.
The first section of 1 Samuel 23 (which we are
now to look at) presents some striking contrasts. In it are recorded incidents
exceedingly blessed, others fearfully sad. David is seen at his best, Saul at
his worst. David humbly waits on the Lord, Saul presumes upon and seeks to
pervert His providences. Saul is indifferent to the wellbeing of his own
subjects, David delivers them from their enemies. David at imminent risk
rescues the town of
It is instructive and helpful to keep in mind the
order of what has been before us in previous chapters, so that we may perceive
one of the important spiritual lessons in what is now to be before us. David
had failed, jailed sadly. We all do; but David had done what many are painfully
slow in doing: he had humbled himself before the Lord, he had repented of and
confessed his sins, in our last chapter, we saw how that David had been
restored, in considerable measure at least, to communion with the Lord. God had
spoken to him through His prophet. Light was now granted again on his path. The
word was given him to return to the
"Then they told David, Behold, the
Philistines fight against Keilah, and they rob the threshingfloors" (1Sa_23:1). Here we may see another reason (more
than those suggested at the close of our last chapter) why God had called David
to return to the
"Therefore David inquired of the Lord,
saying, Shall I go and smite these Philistines?" (1Sa_23:2). Very blessed is this, and further
evidence does it supply of David’s spiritual recovery. Saul was neglecting the
public safety, but the one whom he was hounding was concerned for it. Though he
had been ill treated, David was not sulking over his wrongs, but instead was
ready to return good for evil, by coming to the assistance of one of the king’s
besieged towns. What a noble spirit did he here manifest! Though his hands were
full in seeking to hide from Saul, and provide for the needs of his six hundred
men (no small task!), yet David unselfishly thought of the welfare of others.
"Therefore David inquired of the Lord,
saying, Shall I go and smite these Philistines?" This is very beautiful.
Having been anointed unto the throne, David considered himself the protector of
"And the Lord said unto David, Go, and smite
the Philistines, and save Keilah" (1Sa_23:2).
Where God is truly sought — that is, sought sincerely, humbly, trustfully, with
the desire to learn and do that which is pleasing to Him — the soul will not be
left in ignorance. God does not mock His needy children. His Word declares,
"In all thy ways acknowledge Him, and He shall direct thy paths" (Pro_3:6). So it was here. The Lord responded to
David’s inquiry — possibly through the prophet Gad — and not only revealed His
will, but gave promise that he should be successful.
"And David’s men said unto him, Behold, we
be afraid here in
"Then David inquired of the Lord yet
again" (1Sa_23:4). This is
precious. David did not allow the unbelieving fears of his men to drive him to
despair. He could hardly expect them to walk by his faith. But he knew that
when God works, He works at both ends of the line. He who had given him orders
to go to the relief of Keilah, could easily quiet the hearts of his followers,
remove their fears, and make them willing to follow his lead. Yes, with God
"all things are possible." But He requires to be "inquired
of" (Eze_36:37). He delights to be
"proved" (Mal_3:10). Oft He
permits just such a trial as now faced David in order to teach us more fully
His sufficiency for every emergency.
"Then David inquired of the Lord yet
again." Yes, this is blessed indeed. David did not storm at his men, and
denounce them as cowards. That would do no good. Nor did he argue and attempt
to reason with them. Disdaining his own wisdom, feeling his utter dependency
upon God, and more especially for their benefit — to set before them a godly
example — he turned once more unto Jehovah. Let us learn from this incident
that, the most effectual way of answering the unbelieving objections of
faint-hearted followers and of securing their co-operation, is to refer them
unto the promises and precepts of God, and set before them an example of
complete dependency upon Him and of implicit confidence in Him.
"And the Lord answered him and said, Arise,
go down to Keilah: for I will deliver the Philistines into thine hand" (1Sa_23:4). How sure is the fulfillment of that
promise, "Them that honor Me, I will honor" (1Sa_2:30)! We always lose by acting
independently of God, but we never lose by seeking counsel, guidance and grace
from Him. God did not ignore David’s inquiry. He was not displeased by his
asking a second time. How gracious and patient He is! He not only responded to
David’s petition, but He gave an answer more explicit than at the first, for He
now assured His servant of entire victory. May this encourage many a reader to
come unto God with every difficulty, cast every care upon Him, and count upon
His succor every hour.
"So David and his men went to Keilah, and
fought with the Philistines, and brought away their cattle, and smote them with
a great slaughter. So David saved the inhabitants of Keilah" (1Sa_23:5). Animated by a commission and promise
from God, David and his men moved forward and attacked the Philistines. Not
only did they completely rout the enemy, but they captured their cattle, which
supplied food for David’s men, food which the men greatly needed. How this
furnishes an illustration of "Him that is able to do exceeding abundantly
above all that we ask or think, according to the power that worketh in us"
(Eph_3:20)! God not only overthrew the
Philistines and delivered Keilah, but as well, bountifully provided David’s
army with a supply of victuals.
"And it came to pass, when Abiathar the son
of Ahimelech fled to David to Keilah, that he came down with an ephod in his
hand" (1Sa_23:6). This was a
further reward from the Lord unto David for obeying His word. As we shall see
later, the presence of the high priest and his ephod with him, stood David in
good stead in the future. We may also see here a striking example of the
absolute control of God over all His creatures; it was David’s visit to
Ahimelech that had resulted in the slaying of all his family; well then might
the only son left, feel that the son of Jesse was the last man whose fortunes
he desired to share.
"And it was told Saul that David was come to
Keilah. And Saul said, God hath delivered him into mine hand; for he is shut
in, by entering into a town that hath gates and bars" (1Sa_23:7). Surely David’s signal victory over
the common enemy should have reconciled Saul to him. Was it not abundantly
clear that God was with him, and if He were with him, who could be against him?
But one who is abandoned by the Lord can neither discern spiritual things nor
judge righteously, and therefore his conduct will be all wrong too. Accordingly
we find that instead of thinking how he might most suitably reward David for
his courageous and unselfish generosity, Saul desired only to do him mischief.
Well might our patriarch write, "They regarded me evil for good to the
spoiling of my soul" (Psa_35:12).
"And Saul said, God hath delivered him into
mine hand; for he is shut in, by entering into a town that hath gates and
bars." How easy it is for a jaundiced mind to view things in a false
light. When the heart is wrong, the providences of God are certain to be
misinterpreted. Terrible is it to behold the apostate king here concluding that
God Himself had now sold David into his hands! That man has sunk to a fearful
depth who blatantly assumes that the Almighty is working to further his wicked
plans. While David was at large, hiding in caves and sheltering in the woods,
he was hard to find; but here in a walled town, Saul supposed he would be
completely trapped when his army surrounded it.
"And Saul called all the people together to
war, to go down to Keilah, to besiege David and his men" (1Sa_23:8). if we omit the last clause and read
on through the next verse, it will be seen that the unscrupulous Saul resorted
to a dishonest ruse. To make war against the Philistines was the ostensible
object which the king set before his men; to capture David was his real design.
The last clause of 1Sa_23:8 states
Saul’s secret motive. While pretending to oppose the common enemy, he was
intending to destroy his best friend. Verily, the devil was his father, and the
lusts of his father he would do.
"And David knew that Saul secretly practiced
mischief against him; and he said to Abiathar, the priest, Bring hither the
ephod" (1Sa_23:9). Yes, "the
secret of the Lord is with them that fear Him" (Psa_25:14). Ah, but only with them that truly
"fear" Him. "If any man walk in the day, he stumbleth not"
(Joh_11:9). "He that followeth
Me," said Christ, "shall not walk in darkness" (Joh_8:12). O what a blessed thing it is, dear
reader, to have light upon our path, to see the enemy’s snares and pitfalls.
But in order to this, there must be a walking with Him who is "the
Light." If we are out of communion with the Lord, if we have for the
moment turned aside from the path of His commandments, then we can no longer
perceive the dangers which menace us.
"And David knew that Saul secretly practiced
mischief against him." This is very blessed, and recorded for our
instruction. We ought not to be ignorant of Satan’s devices (2Co_2:11), nor shall we be if our hearts are
right with God. Observe carefully that 1Sa_23:9
opens with the word "And," which announces the fact that it is
connected with and gives the sequel to what has gone before. And what had
preceded in this case? First, David had sought counsel of the Lord (1Sa_23:2). Second, he had refused to be turned
aside from the path of duty by the unbelieving fears of his followers (1Sa_23:3). Third, he had maintained an attitude
of complete dependency upon the Lord (1Sa_23:4).
Fourth, he had definitely obeyed the Lord (1Sa_23:5).
And now God rewarded him by acquainting him with the enemy’s designs upon him.
Meet the conditions, my brother or sister, and you too shall know when the
devil is about to attack you.
David was not deceived by Saul’s guile. He knew
that though he had given out to his men one thing, yet in his heart he purposed
quite another. "Then said David, O Lord God of
"Will the men of Keilah deliver me up into
his hands? will Saul come down, as Thy servant hath heard? O Lord God of
"Then said David, Will the men of Keilah
deliver me and my men into the hand of Saul?" (1Sa_23:12).
Wise David, He had good cause to conclude that after so nobly befriending
Keilah and delivering it from the Philistines, that its citizens would now
further his interests, and in such case, he and his own men could defend the
town against Saul’s attack. But he prudently refrained from placing any
confidence in their loyalty. He probably reasoned that the recent cruel massacre
of Nob would fill them with dread of Saul, so that he must not count upon their
assistance. Thus did he seek counsel from the Lord. And so ought we: we should
never confide in help from others, no, not even from those we have befriended,
and from whom we might reasonably expect a return of kindness. No ties of
honor, gratitude, or affection, can secure the heart under powerful temptation.
Nay, we know not how we would act if assailed by the terrors of a cruel death,
and left without the immediate support of divine grace. We are to depend only
upon the Lord for guidance and protection.
"And the Lord said, They will deliver thee
up" (1Sa_23:12). This must have
been saddening to David’s heart, for base ingratitude wounds deeply. Yet let us
not forget that the kindness of other friends whom the Lord often unexpectedly
raises up, counterbalances the ingratitude and fickleness of those we have
served. God answered David here according to His knowledge of the human heart.
Had David remained in Keilah, its inhabitants would have delivered him up upon
Saul’s demand. But he remained not, and escaped. Be it carefully noted that
this incident furnishes a clear illustration of human responsibility, and is a
strong case in point against bald fatalism — taking the passive attitude that
what is to be, must be.
"Then David and his men, which were about
six hundred, arose and departed out of Keilah, and went whithersoever they
could go. And it was told Saul that David was escaped from Keilah, and he
forbare to go foRuth And David abode in the wilderness in strongholds, and
remained in a mountain in the wilderness of Ziph. And Saul sought him every
day, but God delivered him not into his hand" (1Sa_23:13-14).
This too is blessed: David was willing to expose himself and his men to further
hardships, rather than endanger the lives of Keilah! Having no particular place
in view, they went forth wherever they thought best. The last half of 1Sa_23:14 shows God’s protecting hand was still
upon them, and is Jehovah’s reply to Saul’s vain and presumptuous confidence in
1Sa_23:7.
"Many are the afflictions of the
righteous" (Psa_34:19): some
internal, others external; some from friends, others from foes; some more
directly at the hand of God, others more remotely by the instrumentality of the
devil. Nor should this be thought strange. Such has been the lot of all God’s
children in greater or lesser degree. Nor ought we to expect much comfort in a
world which so basely crucified the Lord of glory. The sooner the Christian
makes it his daily study to pass through this world as a stranger and pilgrim,
anxious to depart and be with Christ, the better for his peace of mind. But it
is natural to cling tenaciously to this life and to love the things of time and
sense, and therefore most of the Lord’s people have to encounter many
buffetings and have many disappointments before they are brought to hold
temporal things with a light hand and before their silly hearts are weaned from
that which satisfies not.
There is scarcely any affliction which besets the
suffering people of God that the subject of these chapters did not experience.
David, in the different periods of his varied life, was placed in almost every
situation in which a believer, be he rich or poor in this world’s goods, can be
placed. This is one feature which makes the study of his life of such practical
interest unto us today. And this also it was which experimentally fitted him to
write so many Psalms, which the saints of all ages have found so perfectly
suited to express unto God the varied feelings of their souls. No matter
whether the heart be cast down by the bitterest grief, or whether it be
exultant with overflowing joy, nowhere can we find language more appropriate to
use in our approaches unto the Majesty on High, than in the recorded sobs and
songs of him who tasted the bitters of cruel treatment and base betrayals, and
the sweetness of human success and spiritual communion with the Lord, as few
have done.
Oftentimes the providences of God seem profoundly
mysterious to our dull perceptions, and strange unto us do appear the
schoolings through which He passes His servants; nevertheless Faith is assured
that Omniscience makes no mistakes, and He who is Love causes none of His
children a needless tear. Beautifully did C. H. Spurgeon introduce his
exposition of Psalm 59 by saying, "Strange that the painful events in
David’s life should end in enriching the repertoire of the national minstrelsy.
Out of a sour, ungenerous soil spring up the honey-bearing flowers of psalmody.
Had he never been cruelly hunted by
"And David abode in the wilderness in strong
holds, and remained in a mountain in the wilderness of Ziph. And Saul sought
him every day but God delivered him not into his hand" (1Sa_23:14). It is blessed to behold David’s
self-restraint under sore provocation. Though perfectly innocent, so far as his
conduct toward Saul was concerned, that wicked king continued to hound him
without any rest. David had conducted himself honorably in every public station
he filled, and now he has to suffer disgrace in the eyes of the people as a
hunted outlaw. Great must have been the temptation to put an end to Saul’s
persecution by the use of force. He was a skilled leader, had six hundred men
under him (1Sa_23:13), and he might
easily have employed strategy, lured his enemy into a trap, fallen upon and
slain him. Instead, he possessed his soul in patience, walked in God’s ways,
and waited God’s time. And the Lord honored this as the sequel shows.
Ah, dear reader, it is written, "He that is
slow to anger is better than the mighty; and he that ruleth his spirit than he
that taketh a city" (Pro_16:32). O
for more godly self-control; for this we should pray earnestly and oft. Are
you, like David was, sorely oppressed? Are you receiving evil at the hands of
those from whom you might well expect good? Is there some Saul mercilessly
persecuting you? Then no doubt you too are tempted to take things into your own
hands, perhaps have recourse to the law of the land. But O tried one, suffer us
to gently remind you that it is written, "Avenge not yourselves, but
rather give place unto wrath . . . vengeance is Mine; I will repay, saith the
Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him
drink" (Rom_12:19-20). Remember
too the example left us by the Lord Jesus, "Who, when He was reviled,
reviled not again; when He suffered, He threatened not; but committed Himself
to Him that judgeth righteously" (1Pe_2:23).
"And David saw that Saul was come out to
seek his life: and David was in the wilderness of Ziph in a wood" (1Sa_23:15). How this illustrates what we are
told in Gal_4:29, "But as then he
that was born after the flesh persecuted him that was born after the Spirit,
even so it is now"! And let us not miss the deeper spiritual meaning of
this: the opposition which Isaac encountered from Ishmael adumbrated the
lustings of the "flesh" against "the spirit." There is a
continual warfare within every real Christian between the principle of sin and
the principle of grace, commonly termed "the two natures." There is a
spiritual Saul who is constantly seeking the life of a spiritual David: it is
the "old man" with his affections and appetites, seeking to slay the
new man. Against his relentless attacks we need ever to be on our guard.
"And David saw that Saul was come out to
seek his life: and David was in the wilderness of Ziph in a wood."
"Ziph" derived its name from a city in the tribe of
"And Jonathan Saul’s son arose, and went to
David into the wood, and strengthened his hand in God. And he said unto him,
Fear not: for the hand of Saul my father shall not find thee; and thou shalt be
king over
"Then came up the Ziphites to Saul to
Gibeah, saying, Doth not David hide himself with us in strong holds in the
wood, in the hill of Hachilah, which is on the south of Jeshimon? Now
therefore, O King, come down according to all the desire of thy soul to come
down; and our part shall be to deliver him into the king’s hand" (1Sa_23:19-20). Alas, what is man, and how little
to be depended upon! Here was David seeking shelter from his murderous foe, and
that among the people of his own tribe, and there were they, in order to curry
favor with Saul, anxious to betray him into the king’s hands. It was a gross
breach of hospitality, and there was no excuse for it, for Saul had not sought
unto nor threatened them. It mattered not to them though innocent blood were
shed, so long as they procured the smile of the apostate monarch. That Day
alone will show how many have fallen victims before those who cared for nothing
better than the favor of those in authority.
"And Saul said, Blessed be ye of the Lord;
for ye have compassion on me" (1Sa_23:21).
Thankfully did Saul receive the offer of these treacherous miscreants. Observe
well how he used the language of piety while bent on committing the foulest
crime! Oh my reader, for your own good we beg you to take heed unto this.
Require something more than fair words, or even religious phrases, before you
form a judgment of another, and still more so before you place yourself in his
power. Promises are easily made, and easily broken by most people. The name of
God is glibly taken upon the lips of multitudes who have no fear of God in
their hearts. Note too how the wretched Saul represented himself to be the
aggrieved one, and construes the perfidy of the Ziphites as their loyalty to
the king.
"Go, I pray you, prepare yet, and know and
see his place where his haunt is, and who hath seen him there: for it is told
me that he dealeth very subtly. See therefore, and take knowledge of all the
lurking places where he hideth himself, and come ye again to me with the
certainty and I will go with you: and it shall come to pass, if he be in the
land, that I will search him out throughout all the thousands of Judah" (1Sa_23:22-23). Before he journeyed to Ziph, Saul
desired more specific information as to exactly where David was now located. He
knew that the man he was after had a much better acquaintance than his own of
that section of the country. He knew that David was a clever strategist;
perhaps he had fortified some place, and the king wished for details, so that
he might know how large a force would be needed to surround and capture David
and his men. Apparently Saul felt so sure of his prey, he considered there was
no need for hurried action.
Then news that the Ziphites had proved unfaithful
reached the ears of David, and though the king’s delay gave him time to retreat
to the wilderness of Maon (1Sa_23:24),
yet he was now in a sore plight. His situation was desperate, and none but an
Almighty hand could deliver him. Blessed is it to see him turning at this time
unto the living God and spreading his urgent case before Him. It was then that
he prayed the prayer which is recorded in Psa_54:1-7,
the superscription of which reads "A Psalm of David, when the Ziphites
came and said to Saul, Doth not David hide himself with us?" In it we are
given to hear him pouring out his heart unto the Lord; and unto it we now turn
to consider a few of its details.
"Save me, O God, by Thy name, and judge me
by Thy strength" (Psa_54:1). David
was in a position where he was beyond the reach of human assistance: only a
miracle could now save him, therefore did he supplicate the miracle-working
God. Without any preamble, David went straight to the point and cried,
"Save me, O God." Keilah would not shelter him, the Ziphites had basely
betrayed him, Saul and his men thirsted for his blood. Other refuge there was
none; God alone could help him. His appeal was to His glorious
"Name," which stands for the sum of all His blessed attributes; and
to His righteousness — "judge me by Thy strength." This signifies,
Secure justice for me, for none else will give it me. This manifested the
innocency of his cause. Only when our case is pure can we call upon the power
of divine justice to vindicate us.
"Hear my prayer, O God; give ear to the words
of my mouth" (Psa_54:2). How we
need to remember and turn unto the Lord when enduring the contradiction of
sinners against ourselves: to look above and draw strength from God, so that we
be not weary and faint in our minds. Well did C. H. Spurgeon write, "As
long as God hath an open ear we cannot be shut up in trouble. All other weapons
may be useless, but all-prayer is evermore available. No enemy can spike this
gun." "For strangers are risen up against me, and oppressors seek
after my soul: they have not set God before them. Selah" (Psa_54:3). Those who had no acquaintance with
David, and so could have no cause for ill-will against him, were his
persecutors; strangers were they to God. In such a circumstance it is well for
us to plead before God that we are being hated for His sake.
We must not here expound the remainder of this
Psalm. But let us note three other things in it. First, the marked change in
the last four verses, following the "Selah" at the end of Psa_54:3. On that word "Selah"
Spurgeon wrote, "As if he said, ‘Enough of this, let us pause.’ He is out
of breath with indignation. A sense of wrong bids him suspend the music awhile.
It may also be observed, that more pauses would, as a rule, improve our
devotions: we are usually too much in a hurry." Second, his firm
confidence in God and the assurance that his request would be granted: this
appears in Psa_54:4-6, particularly in
the "He shall reward evil unto mine enemies" — the "cut them
off" was not spoken in hot revenge, but as an Amen to the sure sentence of
the just Judge. Third, his absolute confidence that his prayer was answered:
the "hath delivered me" of Psa_54:7
is very striking, and with it should be carefully compared and pondered, Mar_11:24.
It now remains for us to observe how God answered
David’s prayer. "And they arose, and went to Ziph before Saul: but David
and his men were in the wilderness of Maon, in the plain of the south of
Jeshimon" (1Sa_23:24). The term
"wilderness" is rather misleading to English ears: it is not
synonymous with desert, but is in contrast from cultivated farmlands and
orchards, often signifying a wild forest. "And when Saul heard that, he
pursued after David in the wilderness of Maon. And Saul went on this side of
the mountain, and David and his men on that side of the mountain: and David
made haste to get away for fear of Saul; for Saul and his men compassed David
and his men round about to take them" (1Sa_23:25-26).
How often is such the case with us: some sore trial presses, and we cry unto
God for relief, but before His answer comes, matters appear to get worse. Ah,
that is in order that His hand may be the more evident.
David’s plight was now a serious one, for Saul
and his men had practically enveloped them, and only a "mountain," or
more accurately, a steep cliff, separated them. Escape seemed quite cut off:
out-numbered, surrounded, further flight was out of the question. At last
Saul’s evil object appeared to be on the very point of attainment. But man’s
extremity is God’s opportunity. Beautifully did Matthew Henry comment,
"This mountain (or cliff) was an emblem of the Divine Providence coming
between David and the destroyer, like the pillar of cloud between the
Israelites and the Egyptians." Yet, a few hours at most, and Saul and his
army would either climb or go around that crag. Now for the striking and
blessed sequel.
"But there came a messenger unto Saul,
saying, Haste thee, and come; for the Philistines have invaded the land.
Wherefore Saul returned from pursuing after David, and went against the
Philistines: therefore, they called that place The rock of divisions. And David
went up from thence and dwelt in strong holds at Engedi" (1Sa_23:27-29). How marvelously and how
graciously God times things! He who orders all events and controls all creatures,
moved the Philistines to invade a portion of Saul’s territory, and tidings of
this reached the king’s ear just at the moment David seemed on the brink of
destruction. Saul at once turned his attention to the invaders, and thus he was
robbed of his prey and God glorified as his (David’s) Protector. Thus, without
striking a blow, David was delivered. O how blessed to know that the same God
is for His people today, and without them doing a thing He can turn away those
who are harassing. God does hear and answer the prayer of faith! David and his
little force now had their opportunity to escape, and fled to the strong holds
of Engedi, on the shore of the
We began our last chapter by quoting "many
are the afflictions of the righteous," the remainder of the verse reading
"but the Lord delivereth him out of them all" (Psa_34:19). This does not mean that God always
rescues the afflicted one from the physical danger which menaces him. No
indeed, and we must be constantly on Our guard against carnally interpreting
the Holy Scriptures. It is quite true that there are numerous cases recorded in
the Word where the Lord was pleased graciously to put forth His power and
extricate His people from situations where death immediately threatened them:
the deliverance of Israel at the Red Sea, Elijah from the murderous intentions
of Ahab and Jezebel, Daniel from the lions’ den, being striking illustrations
in point. Yet the slaying of Abel by Cain, the martyrdom of Zechariah (Mat_23:35), the stoning of Stephen, are examples
to the contrary. Then did the promise of Psa_34:19
fail in these latter instances? No indeed, they received a yet more glorious
fulfillment, for they were finally delivered out of this world of sin and
suffering.
David was the one whose hand was moved by the
Holy Spirit to first pen Psa_34:19, and
signally was it fulfilled in his history in a physical sense. Few men’s lives
have been more frequently placed in jeopardy than was his, and few men have
experienced the Lord’s delivering hand as he did. But there was a special
reason for that, and it is this to which we would now call attention. David was
one of the progenitors of Israel’s Messiah, and it is indeed striking and
blessed to note the wonderful works of God of old in His miraculously
preserving the chosen seed from which Christ, after the flesh, was to spring.
Indeed it is this more particularly, which supplies the key to many a divine
interposition on behalf of the patriarchs and others, who were in the immediate
line from which Jesus of Nazareth issued.
Strikingly does this appear in the history of
Abraham, Isaac and Jacob, who for so many years dwelt in the midst of the
Canaanites. The inhabitants of that land were heathen, and most wicked, as Gen_15:16 intimates. Abraham and his descendants
were exposed to them as sojourners in the land, and men are most apt to be
irritated by the peculiar customs of strangers. It was, then, a most remarkable
dispensation of Providence which preserved the patriarchs in the midst of such
a people: see Psa_105:42, "Thus
was this handful, this little root that had the blessing of the Redeemer in it,
preserved in the midst of enemies and dangers which was not unlike to the
preserving of the ark in the midst of the tempestuous deluge" (Jonathan
Edwards). Wondrously too did God preserve the infant nation of
Still more arresting is the illustration which
this principle receives in the divine preserving of the life of him who was
more immediately and illustriously the sire of Christ. How often was there but
a step betwixt David and death! His encountering of the lion and bear in the
days of his shepherd life, which, without divine intervention, could have rent
him in pieces as easily as they caught a lamb from his flock; his facing
Goliath, who was powerful enough to break him across his knee, and give his
flesh to the beasts of the field as he threatened; the exposing of his life to
the Philistines, when Saul required one hundred of their foreskins as a dowry
for his daughter; the repeated assaults of the king by throwing his javelin at
him; the later attempts made to capture and slay him — yet from all these was
David delivered. "Thus was the precious seed that virtually contained the
Redeemer and all the blessings of redemption, wondrously preserved, when all
earth and hell were conspired against it to destroy it" (Jonathan
Edwards).
But we must now turn to our present lesson, a
lesson which records one of the most striking events in the eventful life of
David. Well did Matthew Henry point out, "We have hitherto had Saul
seeking an opportunity to destroy David, and, to his shame, he could never find
it; in this chapter David had a fair opportunity to destroy Saul, and, to his
honour, he did not make use of it; and his sparing Saul’s life was as great an
instance of God’s grace in him, as the preserving of his own life was of God’s
providence over him." Most maliciously had Saul sought David’s life, most
generously did David spare Saul’s life. It was a glorious triumph of the spirit
over the flesh, of grace over sin.
"And it came to pass, when Saul was returned
from following the Philistines, that it was told him, saying, Behold, David is
in the wilderness of Engedi" (1Sa_24:1).
From these words we gather that Saul had been successful in turning back the
invading Philistines. This illustrates a solemn principle which is often lost
sight of: human success is no proof of divine approbation. The mere fact that a
man is prospering outwardly, does not, of itself, demonstrate that his life is
pleasing unto the Lord. No one but an infidel would deny that it was God who
enabled Saul to clear his land of the Philistines, yet we err seriously if we
conclude from this that He delighted in him. As oxen are fattened for the
slaughter, so God often ripens the wicked for judgment and damnation by an
abundance of His temporal mercies. The immediate sequel shows clearly what Saul
still was.
"And it came to pass, when Saul was returned
from following the Philistines, that it was told him, saying, Behold, David is
in the wilderness of Engedi." This may be regarded as a testing of Saul,
for every thing that happens in each of our lives tests us at some point or
other. Miserably did Saul fail under it. Nothing in the outward dispensations
of God change the heart of man: His chastisements do not break the stubborn
will, nor His mercies melt the hard heart. Nothing short of the regenerating
work of the Spirit can make any man a new creature in Christ Jesus. The success
with which God had just favored Saul’s military enterprise against the
Philistines, made no impression upon the reprobate soul of the apostate king.
Pause for a moment, dear reader, and face this question, Has the goodness of God
brought you to repentance?
"Then Saul took three thousand chosen men
out of all
Ought not the very invasion of the Philistines to
have changed Saul’s attitude toward the one whom he was so causelessly and
relentlessly pursuing? Ought he not to have realized now more forcibly than
ever, that he needed David at the head of his army to repulse the common enemy?
And O unbelieving reader, is not the case very much the same with thee? The
faithful servant of God, who has your best interests at heart, you despise;
that Christian friend who begs you to consider the claims of Christ, the
solemnities of an unending eternity, the certain and terrible doom of those who
live only for this life, you regard as a "kill-joy." Saul is now in
the torments of Hell, and in a short time at most you will be there too, unless
you change your course and beg God to change your heart.
Let us turn our thoughts once more unto David. As
we saw at the close of our last chapter, in answer to believing prayer, God
granted him a striking deliverance from the hand of his enemy. Yet that
deliverance was but a brief one. Saul now advanced against him with a stronger
force than before. Does not every real Christian know something of this in his
own spiritual experience? It is written that "we must through much
tribulation enter into the
David had now betaken himself unto "The
rocks of the wild goats." Thither Saul and his large army follow him. Once
more God undertook for him, and that in a striking way. "And he came to
the sheepcotes by the way, where was a cave; and Saul went in to cover his
feet: and David and his men remained in the sides of the cave" (1Sa_24:3). In that section of
"And the men of David said unto him, Behold
the day of which the Lord said unto thee, Behold, I will deliver thine enemy
into thine hand, that thou mayest do to him as it shall seem good unto
thee" (1Sa_24:4). David’s men at
once saw the hand of the Lord in this unexpected turn of events. So far, so
good. None but an infidel believes in things happening by chance, though there
are many infidels now wearing the name of "Christian." There are no
accidents in a world which is governed by the living God, for "of Him, and
through Him, and to Him, are all things: to whom be glory forever. Amen" (Rom_11:36). Therefore does faith perceive the
hand of God in every thing which enters our lives, be it great or small. And it
is only as we recognize His hand molding all our circumstances, that God is
honored, and our hearts are kept in peace. O for grace to say at all times,
"It is the Lord: let Him do what seemeth Him good" (1Sa_3:18).
"And the men of David said unto him, Behold
the day of which the Lord said unto thee, Behold, I will deliver thine enemy
into thine hand, that thou mayest do to him as it shall seem good unto
thee." It is not difficult to trace the line of thought which was in their
minds. They felt that here was an opportunity too good to be missed, an
opportunity which
"What a critical moment it was in David’s
history! Had he listened to the specious counselors who urged upon him to do
what
But there is a deeper lesson taught here, which
every Christian does well to take thoroughly to heart. It is this: we need to
be exceedingly cautious how we interpret the events of
God was, in reality, testing David’s faith,
testing his patience, testing his piety. The testing of his faith lay in
submission to the Word, which plainly says, "thou shalt not kill,"
and God had given him no exceptional command to the contrary. The testing of
his patience lay in his quietly waiting God’s time to ascend the throne of
The application of this incident to the daily
life of the Christian is of great practical importance. Frequently God tests us
in similar ways. He so orders His providences as to try our hearts and make
manifest what is in them. How often we are exercised about some important
matter, some critical step in life, some change in our affairs involving
momentous issues. We distrust our own wisdom, we want to be sure of God’s will
in the matter, we spread our case before the Throne of Grace, and ask for light
and guidance. So far, so good. Then, usually, comes the testing: events
transpire which seem to show that it is God’s will for us to take a certain
step, things appear to point plainly in that direction. Ah, my friend, that may
only be God trying your heart. If, notwithstanding your praying over it, your
desires are really set upon that object or course, then it will be a simple
thing for you to misinterpret the events of Providence and jump to a wrong
conclusion.
An accurate knowledge of God’s Word, a holy state
of heart (wherein self is judged, and its natural longings mortified), a broken
will, are absolutely essential in order to clearly discern the path of duty in
important cases and crises. The safest plan is to deny all suggestions of
revenge, covetousness, ambition and impatience. A heart that is established in
true godliness will rather interpret the dispensations of
In our last chapter we left the apostate king of
"And it came to pass afterward that David’s
heart smote him, because he had cut off Saul’s skirt" (1Sa_24:5): which means, his conscience accused
him, and he repented of what he had done. Good is it when our hearts condemn us
for what the world regards as trifles. Though David had done no harm to the
king’s person, and though he had given proof it was in his power to slay him,
nevertheless his action was a serious affront against the royal dignity. No
matter what be the personal character of the ruler, because of his office, God
commands us to "honor the king" (1Pe_2:17).
This is a word concerning which all of us need reminding, for we are living in
times when an increasing number "despise dominion, and speak evil of
dignities" (Jdg_1:8). God takes
note of this!
"David’s heart smote him, because he had cut
off Saul’s skirt." With this should be compared 2Sa_24:10, "And David’s heart smote him after that he
numbered the people. And David said unto the Lord, I have sinned greatly in
that I have done: and now, I beseech Thee, O Lord, take away the iniquity of
Thy servant; for I have done very foolishly." From these passages it is
evident that David was blest with a tender conscience, which is ever a mark of
true spirituality. In solemn contrast therefrom, we read of those "having
their conscience seared with a hot iron" (1Ti_4:2),
and of some "being past feeling" (Eph_4:19),
which is a sure index of those who have been abandoned by God. David soon
regretted his rash action and realized he had sinned. May God graciously grant
unto reader and writer a sensitive conscience.
"And he said unto his men, The Lord forbid
that I should do this thing unto my master, the Lord’s anointed, to stretch
Forth mine hand against him, seeing he is the anointed of the Lord" (1Sa_24:6). How honest of David! He not only
repented before God of his rash conduct, but he also confessed his wrong-doing
unto those who had witnessed the same. It requires much grace and courage to do
this, yet nothing short of it is required of us. Moreover, we know not to whom
God may be pleased to bless a faithful and humble acknowledgement of our sins.
David now let his men know plainly that he was filled with abhorrence for
having so insulted his sovereign Lord. Observe how that it was his looking at
things from the divine viewpoint which convicted him: he now regarded Saul not
as a personal enemy, but as one whom God had appointed to reign as long as he
lived.
"So David stayed his servants with these
words, and suffered them not to rise against Saul" (1Sa_24:7). "Stayed" here signifies,
pacified or quieted them, hindering them from laying rough hands upon the king.
The first word of this verse is deeply significant: "So," in this
manner, by what he had just said — how evident that God clothed his words with
power! Few things have greater weight with men than their beholding of reality
in those who bear the name of the Lord. David had honored God by calling the attention
of his men to the fact that Saul was His "anointed," and now He
honored David by causing his honest confession to strike home to the hearts of
his men. Thus, by restraining his followers David returned good for evil to him
from whom he had received evil for good.
"But Saul rose up out of the cave, and went
on his way" (1Sa_24:7). Utterly
unconscious of the danger which had threatened him, the king awoke, arose, and
went forth out of the cave. How often there was but a step betwixt us and
death, and we knew it not. Awake or asleep, our times are in God’s hands, and
with the Psalmist faith realizes "Thou holdest my soul in life" (Psa_66:9). None can die a moment before the time
his Maker has appointed. Blessed is it when the heart is enabled to rest in
God. Each night it is our privilege to say, "I will both lay me down in
peace, and sleep: for Thou, Lord, only makest me dwell in safety" (Psa_4:8). But how unspeakably solemn is the
contrast between the cases of the godly and the wicked: the one is preserved for
eternal glory, the other is reserved unto everlasting fire. Such was the
difference between David and Saul.
"David also arose afterward and went out of
the cave, and cried after Saul, saying, My lord the king" (1Sa_24:8). "Though he would not take the opportunity
to slay him, yet he wisely took the opportunity, if possible, to slay his
enmity, by convincing him that he was not such a man as he took him for"
(Matthew Henry). In thus revealing himself to Saul, David intimated that he
still entertained an honorable opinion of his sovereign: this was further
evidenced by the respectful language which he employed. "And when Saul
looked behind him, David stooped with his face to the earth, and bowed
himself." How surprised the blood-thirsty monarch must have been in
hearing himself addressed by the one whose life he sought! The posture of David
was not that of a cringing criminal, but of a loyal subject. In what follows we
have one of the most respectful, pathetic and forcible addresses ever made to
one of earth’s rulers.
"And David said to Saul, Wherefore hearest
thou men’s words, saying, Behold, David seeketh thy hurt?" (1Sa_24:9). It is beautiful to see how David
commenced his speech to the king, wherein he endeavors to show how much he was
wronged in being so relentlessly persecuted, and how much he desired Saul to be
reconciled to him. Most graciously did David throw the blame upon Saul’s
courtiers, rather than upon the king himself. In the question here asked Saul,
it was suggested that his prejudice against David had been provoked by
slanderous reports from others. Herein important instruction is furnished us as
to what method to follow when seeking to subdue the malice of those who hate
us: proceeding on the assumption that it is not the individual’s own enmity
against us, but that it has been unjustly stirred up by others. Particularly
does this apply to those in authority: respect is due unto them, and where they
err, due allowance should be made for their having been ill-informed by others.
It is the practical application of the teaching
of Scripture to the details of our own lives which is so much needed today. Of
what real value is a knowledge of its history or an understanding of its
prophecies, if they exert no vital influence upon our conduct? God has given us
His Word not only for our information, but as a law to walk by, and every
chapter in it contains important rules for us to appropriate and put into
practice. What is before us above supplies a timely case in point. How often
differences arise between men, breaches between friends, and misunderstandings
between fellow-Christians; and how rarely do we see the spirit displayed by
David unto Saul, exercised now in efforts to effect a reconciliation! Let us
earnestly seek grace to profit from the lovely and lowly example here set
before us.
"Behold, this day, thine eyes have seen how
that the Lord had delivered thee today into mine hand in the cave: and some
bade me kill thee: but mine eyes spared thee; and I said, I will not put forth
mine hand against my lord, for he is the Lord’s anointed" (1Sa_24:10). First, David had refrained from
reproaching or sharply expostulating Saul, now he shows that there was no
ill-will in his own heart against him. He appealed to the most decisive proof
that he had no intention of injuring him. The king had been completely at his
mercy, and his men had urged him to dispatch his enemy, but pity for the
helpless monarch had restrained him. Moreover, the fear of God governed him,
and he dared not to lay violent hands upon His "anointed." By such
mild measures did David seek to conciliate his foe. Let us take a leaf out of
his copybook, and seek by acts of kindness to prove unto those that harbor
false thoughts against us that Satan has misled them.
"Moreover, my father, see, yea, see the
skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and
killed thee not, know thou and see that there is neither evil nor transgression
in mine hand, and I have not sinned against thee; yet thou huntest my soul to
take it" (1Sa_24:11). "He
produceth undeniable evidence to prove the falseness of the suggestion upon
which Saul’s malice against him was grounded. David was charged with seeking
Saul’s hurt: ‘see,’ saith he, ‘yea, see the skirt of thy robe:’ let this be a
witness for me, and an unexceptional witness it is; had that been true which I
am accused of, I had now had thy head in my hand, and not the skirt of thy
robe; for 1 could as easily have cut off that as this" (Matthew Henry).
Well for us is it when we can go to one filled with unjust suspicions against
us, and confirm our words with convincing proofs of our good-will.
It is touching to see David here reminding Saul
that there was a more intimate relation between them than that of king and
subject; he had been united in marriage to his daughter, and therefore does he
now address him as "my father" (1Sa_24:11).
Here was an appeal not only to his honor, but to his affection: from a monarch
one may expect justice, but from a parent we may surely look for affection. David
might have addressed Saul by a hard name, but he sought to "overcome evil
with good." Blessedly did he here prefigure his Lord, who, at the time of
his arrest in the garden, addressed the treacherous Judas not as
"Betrayer" or "Traitor," but "Friend." Nothing is
gained by employing harsh terms, and sometimes "A soft answer turneth away
wrath" (Pro_15:1).
"The Lord judge between me and thee, and the
Lord avenge me of thee: but mine hand shall not be upon thee" (1Sa_24:12). David now appealed unto a higher
court. First, he desires that Jehovah Himself shall make it appear who was in
the right and who in the wrong. Second, he counts upon the retribution of
Heaven if Saul should continue to persecute him. Third, he affirms his
steadfast resolution that no matter what he might suffer, nor what
opportunities might be his to avenge himself, he would not do him hurt, but
leave it with God to requite the evil. This was indeed a mild method of
reasoning with Saul, and the least offensive way of pointing out to him the
injustice of his conduct. If men would deal thus one with another how much
strife could be avoided, and how many quarrels be satisfactorily ended!
"As saith the proverb of the ancients,
Wickedness proceedeth from the wicked: but mine hand shall not be upon
thee" (1Sa_24:13), This intimates
that it is permissible for us to make a right use of the wise sayings of
others, particularly of the ancients, even though they are not directly
inspired of God. Such aphorisms as "Look before you leap," "Too
many cooks spoil the broth," "All is not gold that glitters,"
are likely to stand us in good stead if they are stored in the memory and duly
pondered. In days gone by, such proverbs were frequently spoken in the hearing
of children (we are thankful that they were in ours), and the general absence
of them today is only another evidence of the decadence of our times.
"As saith the proverb of the ancients,
Wickedness proceedeth from the wicked: but mine hand shall not be upon
thee." The use which David here made of this proverb is obvious: he
reminds Saul that a man is revealed by his actions. As a tree is known by its
fruits, so our conduct makes manifest the dispositions of our hearts. It was as
though David said, "Had I been the evil wretch which you have been made to
believe, I would have had no conscience of taking away your life when it was in
my power. But I could not: my heart would not let me." Though the dog
barks at the sheep, the sheep do not snap back at the dog.
"After whom is the king of
"The Lord therefore be Judge, and judge
between me and thee, and see, and plead my cause, and deliver me out of thine
hand" (1Sa_24:15). Having pleaded
his case so forcibly, David now solemnly warned his enemy that Jehovah would
judge righteously between them, deliver him out of his hand, and avenge his
cause upon him. When we are innocent of the suspicions entertained against and
preferred upon us, we need not fear to leave the issue with God. This is what
our Lord Himself did: "When he suffered, He threatened not; but committed
Himself to Him that judgeth righteously" (1Pe_2:23).
Assured that God would, in due time, vindicate him, David acted faith upon Him
and rested in His faithfulness. The justice of God should ever be the refuge
and comfort of those who are wrongfully oppressed: the day is coming when the
Judge of all the earth shall recompense every evil-doer, and reward all the
righteous.
A brief analysis of what we may term David’s
"defense" teaches us what methods we should follow when seeking to
show a person that we have given no cause for his malice against us. First,
David asked Saul if he had not been unjust in listening to slanders against him
(1Sa_24:9)? Second, he pointed out that
because the fear of God was upon him, he dared not sin presumptuously (1Sa_24:10). Third, he appealed to his own
actions in proof thereof (1Sa_24:11).
Fourth, he affirmed he had no intention to retaliate and return evil for evil (1Sa_24:12). Fifth, he argued that the known
character of a person should prevent others from believing evil reports about
him (1Sa_24:13). Sixth, he took a lowly
place, shaming pride by humility (1Sa_24:14).
Seventh, he committed his case unto the justice of God (1Sa_24:15).
"He that is slow to anger is better than the
mighty; and he that ruleth his spirit than he that taketh a city" (Pro_16:32). A man who is "slow to
anger" is esteemed by the Lord, respected by men, is happy in himself, and
is to be preferred above the strongest giant that is not master of self.
Alexander the Great conquered the world, yet in his uncontrollable wrath, slew
his best friends. Being "slow to anger" is to take time and consider
before we suffer our passions to break forth, that they may not transgress due
bounds; and he who can thus control himself is to be esteemed above the
mightiest warrior. A rational conquest is more honorable to a rational creature
than triumph by brute force.
The most desirable authority is self-government.
The conquest of ourselves and our own unruly passions, requires more regular
and persevering management than does the obtaining of a victory over the
physical forces of an enemy. The conquering of our own spirit is a more
important achievement than the taking of a foe’s fortress. He that can command
his temper is superior to him that can successfully storm a fortified town.
Natural courage, skill and patience, may do the one; but it requires the grace
of God and the assistance of the Holy Spirit to do the other. Blessedly was all
this exemplified by David in that incident which has occupied our attention in
the last two chapters. He had been sorely provoked by Saul, yet when the life
of his enemy was in his hand, he graciously spared him, and returned good for
evil.
"A soft answer turneth away wrath" (Pro_15:1). Strikingly was this illustrated in
what is now to be before us. A child of God is not to rest satisfied because he
has not originated strife, but if others begin it, he must not only not
continue it, but endeavor to end it by mollifying the matter. Better far to
pour oil on the troubled waters, than to add fuel to the fire. "The wisdom
that is from above is first pure, then peaceable, gentle, easy to be entreated,
full of mercy and good fruits, without partiality, and without hypocrisy"
(Jam_3:17). We are to disarm resentment
by every reasonable concession. Mild words and gentle expressions, delivered
with kindness and humility, will weaken bitterness and scatter the storm of
wrath. Note how the Ephraimites were pacified by Gideon’s mild answer (Jdg_8:1-13). The noblest courage is shown when
we withstand our own corruptions, and overcome enemies by kindness.
"Forgive us our sins, for we also forgive
every one that is indebted to us" (Luk_11:4).
Wherein does this forgiving of others consist? First, in withholding ourselves
from revenge. "Forbearing one another and forgiving one another, if any
man have a quarrel against any" (Col_3:13):
"forbearing and forgiving" are inseparably connected. Some men will
say, We will do to him as he has done to us; but God bids us, "Say not I
will do so to him as he hath done unto me, I will render to the man according
to his work" (Pro_24:29). Corrupt
nature thirsts for retaliation, and has a strong inclination that way; but
grace should check it. Men think it a base thing to put up with wrongs and
injuries; but this it is which gives a man a victory over himself, and the
truest victory over his enemy, when he forbears to revenge.
By nature there is a spirit in us which is
turbulent, revengeful, and desirous of returning evil for evil; but when we are
able to deny it, we are ruling our own spirit. Failure so to do, being overcome
by passion, is moral weakness, for our enemy has thoroughly overcome us when
his injuring of us prevails to our breaking of God’s laws in order to
retaliate. Therefore we are bidden "Be not overcome of evil, but overcome
evil with good" (Rom_12:21): then
is grace victorious, and then do we manifest a noble, brave and strong spirit.
And wondrously will God bless our exemplifications of His grace, for it is
often His way to shame the party that did the wrong, by overcoming him with the
meekness and generosity of the one he has injured. It was thus in the case of
David and Saul, as we shall now see.
"And it came to pass, when David had made an
end of speaking these words unto Saul, that Saul said, is this thy voice, my
son David? And Saul lifted up his voice, and wept" (1Sa_24:16). Though his mind was so hostile to
David, and he had cruelly chased him up and down, yet when he now saw that the
one he was pursuing had forborne revenge when it was in his power, he was moved
to tears. In like manner, when the captains of the Syrians, whom the prophet
had temporarily blinded, were led to
"And it came to pass, when David had made an
end of speaking these words unto Saul, that Saul said, is this thy voice, my
son David? And Saul lifted up his voice, and wept." Let us pause and adore
the restraining power of God. Filled with wrath and fury, so eager to take
David’s life, Saul, instead of attempting to kill him, had stood still and
heard David’s speech without an interruption. He who commands the winds and the
waves, can, when He pleases, still the most violent storm within a human
breast. But more; Saul was not only awed and subdued, but melted by David’s
kindness. Observe the noticeable change in his language: before, it was only
"the son of Jesse," now he says, "my son, David." So deeply
was the king affected, that he was moved to tears; yet, like those of Esau,
they were not tears of real repentance.
"And he said to David, Thou art more
righteous than I: for thou hast rewarded me good, whereas I have rewarded thee
evil" (1Sa_24:17). Saul was
constrained to acknowledge David’s integrity and his own iniquity, just as
Pharaoh said, "I have sinned against the Lord your God, and against
you" (Exo_10:16); and as many
today will own their wrong-doing when shamed by Christians returning to them
good for evil, or when impressed by some startling providence of God. But such
admissions are of little value if there is no change for the better in the
lives of those who make them. Nevertheless, this acknowledgment of Saul’s made
good that word of God’s upon which He had caused His servant to hope: "He
shall bring forth thy righteousness as the light, and thy judgment as the
noonday" (Psa_37:6). They who are
careful to maintain "a conscience void of offense toward God and man"
(Act_24:16), may safely leave it unto
Him to secure the credit of it.
"This fair confession was sufficient to
prove David innocent, even his enemy himself being judge; but not enough to
prove Saul himself a true penitent. He should have said, ‘Thou art righteous,
and I am wicked,’ but the utmost he will own is this, ‘Thou art more righteous
than I.’ Bad men will commonly go no farther than this in their confessions:
they will own they are not so good as some others are; there are that are
better than they, more righteous" (Matthew Henry). Ah, it takes the
supernatural workings of Divine grace in the heart to strip us of all our
fancied goodness, and bring us into the dust as sell-condemned sinners, it
requires too the continual renewings of the Holy Spirit to keep us in the dust,
so that we truthfully exclaim, "Not unto us, O Lord, not unto us, but unto
Thy name give glory, for Thy mercy and for Thy truth’s sake" (Psa_115:1).
"And thou hast showed this day how that thou
hast dealt well with me: forasmuch as when the Lord had delivered me into thine
hand, thou killest me not" (1Sa_24:18).
This is striking: even the most desperate sinners are sometimes amenable to
acts of kindness. Saul could not but own that David had dealt far more
mercifully with him, than he would have done with David if their position had
been reversed. He acknowledged that he had been laboring under a
misapprehension concerning his son, for clear proof had been given that David
was of a far different stamp than what he had supposed. "We are too apt to
suspect others to be worse affected towards us than they really are, and than
perhaps they are proved to be; and when afterwards our mistake is discovered,
we should be forward to recall our suspicions as Saul doth here" (Matthew
Henry).
"And thou hast showed this day how that thou
hast dealt well with me: forasmuch as when the Lord had delivered me into thine
hand, thou killest me not." In view of the later sequel, this is also
exceedingly solemn. Saul not only recognizes the magnanimity of David, but he
perceives too the providence of God: he owns that it was none other than the
hand of Jehovah which had placed him at the mercy of the man whose life he had
been seeking. Thus it was plain that God was for David, and who could hope to
succeed against him! How this ought to have deterred him from seeking his hurt
afterwards; yet it did not: his "goodness was as a morning cloud, and as
the early dew it goeth away" (Hos_6:4).
Alas, there are many who mourn for their sins, but do not truly repent of them;
weep bitterly for their transgressions, and yet continue in love and league
with them; discern and own the providences of God, yet do not yield themselves
to Him.
"For if a man find his enemy, will he let
him go well away?" (1Sa_24:19).
No, this is not the customary way among men. "Revenge is sweet" to
poor fallen human nature, and few indeed refuse to drink from this tempting cup
when it is presented to them. And if there be more lenity shown unto fallen
enemies today than there was in past ages, it is not to be ascribed unto any
improvement in man, but to the beneficent effects of the spread of
Christianity. That this is the case may be clearly seen in the vivid contrasts
presented among nations where the Gospel is preached, and where it is unknown:
the "dark places" of the earth are still "full of the
habitations of cruelty" (Psa_74:20).
"For if a man find his enemy, will he let
him go well away? wherefore the Lord reward thee good for that thou hast done
unto me this day" (1Sa_24:19).
Strange language this for a would-be murderer! Yes, even the reprobate have
spurts and flashes of seeming piety at times, and many superficial people who
"believeth every word" (Pro_14:15)
are deceived thereby. "Seemingly pious" we say, for after all, those
fair words of Saul were empty ones. Had he really meant what he said, would he
not personally and promptly have rewarded David himself? Of course he would. He
was king; he had power to; it was his duty to reinstate David in the bosom of
his family, and bestow upon him marks of the highest honor and esteem. But he did
nothing of the sort. Ah, dear reader: do not measure people by what they say;
it is actions which speak louder than words.
"And now, behold, I know well that thou
shalt surely be king, and that the
"Sware now therefore unto me by the Lord,
that thou wilt not cut off my seed after me, and that thou wilt not destroy my
name out of my father’s house" (1Sa_24:21).
Under the conviction that God was going to place David upon the throne of
"Sware now therefore unto me by the Lord,
that thou wilt not cut off my seed after me, and that thou wilt not destroy my
name out of my father’s house." How tragically this reveals the state of
his heart. Poor Saul was more concerned about the credit and interests of his
Family in this world, than he was of securing the forgiveness of his sins
before he entered the world to come. Alas, there are many who have their seasons
of remorse, are affected by their dangerous situations, and almost persuaded to
renounce their sins; they are convinced of the excellency of true saints, as
acting from superior principles to those which regulate their own conduct, and
cannot withhold from them a good word; yet are they not thereby humbled or
changed, and sin and the world continue to reign in their hearts until death
overtakes them.
"And David sware unto Saul. And Saul went
home: but David and his men gat them unto the hold" (1Sa_24:22). David was willing to bind himself to
the promise which Saul asked of him, and accordingly swore to it on oath. Thus
he has left us an example to "be subject unto the higher powers" (Rom_13:1). His later history evidences how he
respected his oath to Saul, by sparing Mephibosheth, and in punishing the
murderers of Ishbosheth. It is to be noted that David did not ask Saul to sware
unto him that he would no more seek his life. David knew him too well to trust
in a transient appearance of friendliness, and having no confidence in his
word. Nor should we deliberately place a temptation in the way of those lacking
in honor, by seeking to extract from them a definite promise.
"And Saul went home; but David and his men
gat them up unto the hold." David did not trust Saul, whose inconstancy,
perfidy and cruel hatred, he full well knew. He did not think it safe to return
unto his own house, nor to dwell in the open country, but remained in the
wilderness, among the rocks and the caves. The grace of God will teach us to
forgive and be kind unto our enemies, but not to trust those who have
repeatedly deceived us; for malice often seems dead, when it is only dormant,
and will ever long revive with double force. "They that, like David, are
innocent as doves, must thus, like David, be wise as serpents" (Matthew
Henry). Note how 1Sa_24:22 pathetically
foreshadowed Joh_7:53 and Joh_8:1.
Here then is the blessed victory that David
gained over Saul, not by treacherous stealth, or by brute force but a moral
triumph. How complete his victory was that day, is seen in the extent to which
that haughty monarch humbled himself before David, entreating him to be kind
unto his offspring, when he should be king. But the great truth for us to lay
hold of, the central lesson here recorded for our learning is that David first
gained the victory over himself, before he triumphed Over Saul. May writer and
reader be more diligent and earnest in seeking grace from God that we may not
be overcome by evil, but that we may "overcome evil with good."
The incident which is now to engage our attention
may seem, at first sight, to contain in it little of practical importance for
our hearts. If so, we may be sure that our vision is dim. There is nothing
trivial in Holy Writ. Everything which the Spirit has recorded therein has a
voice for us, if only we will seek the hearing ear. Whenever we read a portion
of God’s Word, and find therein little suited to our own case and need, we
ought to be humbled: the fault is in us. This should at once be acknowledged
unto God, and a spiritual quickening of soul sought from Him. There should be a
definite asking Him to graciously anoint our eyes (Rev_3:18),
not only that we may be enabled to behold wondrous things in His Law, but also
that He will make us of quick discernment to perceive how the passage before us
applies to ourselves — what are the particular lessons we need to learn from
it. The more we cultivate this habit, the more likely that God will be pleased
to open His Word unto us.
It is the practical lessons to be learned from
each section that all of us so much need, and this is uppermost in our mind in
the composing of this present series. What, then, is there here for us to take
to heart? David, in his continued wanderings, applies to a well-to-do farmer
for some rations for his men. The appeal was suitably timed, courteously
worded, and based upon a weighty consideration. The request was presented not
to a heathen, but to an Israelite, to a member of his own tribe, to a descendant
of Caleb; in short, to one from whom he might reasonably expect a favorable
response. Instead, David met with a rude rebuff and a provoking insult.
Obviously, there is a warning here for us in the despicable meanness of Nabal,
which must be turned into prayer for divine grace to preserve us from being
inhospitable and unkind to God’s servants.
But it is with David that we are chiefly
concerned. In our last three chapters we have seen him conducting himself with
becoming mildness and magnanimity, showing mercy unto the chief of his enemies.
There we saw him resisting a sore temptation to take matters into his own
hands, and make an end of his troubles by slaying the chief of his persecutors,
when he was thoroughly in his power. But here our hero is seen in a different
light. He meets with another trial, a trial of a much milder nature, yet
instead of overcoming evil with good, he was in imminent danger of being
overcome with evil. Instead of exercising grace, he is moved with a spirit of
revenge; instead of conducting himself so that the praises of God are
"shown forth" (1Pe_2:9), only
the works of the flesh are seen. Alas, how quickly had the fine gold become
dim! How are we to account for this? And what are the lessons to be learned
from it?
Is the reader surprised as he turns from the
blessed picture presented in the second half of 1 Samuel 24 and ponders the
almost sordid actions of David in the very next chapter? Is he puzzled to
account for the marked lapse in the conduct of him who had acted so splendidly
toward Saul? Is he at a loss to explain David’s spiteful attitude toward Nabal?
If so, he must be woefully ignorant of his own heart, and has yet to learn a
most important lesson: that no man stands a moment longer than divine grace
upholds him. The strongest are weak as water immediately the power of the
Spirit is withdrawn; the most mature and experienced Christian acts foolishly
the moment he be left to himself; none of us has any reserve strength or wisdom
in himself to draw from: our source of sufficiency is all treasured up for us
in Christ, and as soon as communion with Him be broken, as soon as we cease
looking alone to Him for help, we are helpless.
What has just been stated above is acknowledged
as true by God’s people in general, yet many of their thoughts and conclusions
are glaringly inconsistent therewith — or why be so surprised when they hear of
some eminent saint experiencing a sad fall! The "eminent saint" is
not the one who has learned to walk alone, but he who most feels his need of
leaning harder upon the "everlasting arms." The "eminent
saint" is not the one who is no longer tempted by the lusts of the flesh
and harassed by the assaults of Satan, but he who knows that in the flesh there
dwelleth no good thing, and that only from Christ can his "fruit" be
found (Hos_14:8). Looked at in
themselves, the "fathers" in Christ are just as frail and feeble as
the "babes" in Christ. Left to themselves, the wisest Christians have
no better judgment than has the new convert. Whether God is pleased to leave us
upon earth another year or another hundred years, all will constantly need to
observe that word, "Watch and pray, that ye enter not into temptation: the
spirit indeed is willing, but the flesh is weak" (Mat_26:41).
And God has many ways of teaching us the
"weakness" of the flesh. One of these receives striking illustration
in the incident to be before us, and which has no doubt been painfully realized
in the experience of each Christian reader: that in some great crisis we have
been enabled to stand our ground, strong in faith, whereas before some petty
trial we have broken down and acted as a man of the world would act. It is thus
that God stains our pride, subdues our self-sufficiency, and brings us to the
place of more real and constant dependence upon Himself. It is the "little
foxes" (Son_2:15) that spoil the
vines, and it is our reaction unto the lesser irritations of everyday life
which most reveal us to ourselves — humbling us through our failures, and
fitting us to bear with more patience the infirmities of our brethren and
sisters in Christ.
Who would have thought that he who had taken so
meekly the attacks of the king upon his life, should have waxed so furious when
a farmer refused a little food for his men! Rightly did Thomas Scott point out,
"David had been on his guard against anger and revenge when most badly
used by Saul, but he did not expect such reproachful language and insolent
treatment from Nabal: he was therefore wholly put off his guard; and in great
indignation he determined to avenge himself." Lay this well to heart, dear
reader: a small temptation is likely to prevail after a greater has been
resisted. Why so? Because we are less conscious of our need of God’s delivering
grace. Peter was bold before the soldiers in the Garden, but became fearful in
the presence of a maid. But it is time for us to consider some of the details
of our passage.
"And Samuel died; and all the Israelites
were gathered together and lamented him, and buried him in his house at
Ramah" (1Sa_25:1). How often will
people sorrow outwardly for one when dead to whom they did not care to listen
when living. There had been a time when Samuel was appreciated by
"And David arose, and went down to the
wilderness of Paran" (1Sa_25:1).
David too was despised by the greater part of the nation. Once he had been the
hero of their songs, hut now he was homeless and outlawed. Few cared to own
him. Learning of Samuel’s death, he probably thought that his danger was
greater than ever, for the prophet was more than friendly disposed toward him.
He no doubt concluded that Saul’s malice would be now more unrestrained than
ever. Taking advantage of "all the Israelites" being gathered
together, to mourn the death of Samuel, he left Engedi to sojourn for a while
in other parts. But let us note well the ominous hint given in the words
"and went down to the wilderness of Paran."
We have next presented to our notice the one to
whom David made his appeal (1Sa_25:2-3).
From the character given to him by the Holy Spirit, not much good might be
expected from him. His name was "Nabal" which signifies "a
fool," and none is a greater fool than he who thinks only of number one.
He was a descendant of Caleb, which is mentioned here as an aggravation of his
wickedness: that he should be the degenerate plant of so noble a vine. We are
told that this man was "very great": not in piety, but in material
possessions, for he had very large flocks of sheep and goats. His wife was of a
beautiful countenance "and of good understanding," but her father
could not have been so, or he would not have sacrificed her to a man who had
nothing better to recommend him than earthly wealth. Poor woman! She was tied
to one who was "churlish and evil in his doings": greedy and
grasping, sour and cross-tempered.
"And David heard in the wilderness that
Nabal did shear his sheep. And David sent out ten young men, and David said
unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my
name" (1Sa_25:4-5). The season for
shearing the sheep was a notable one, for wool was a leading commodity in
"And thus shall ye say to him that liveth,
Peace be both to thee, and peace be to thine house, and peace be unto all that
thou hast. And now I have heard that thou hast shearers: now thy shepherds
which were with us, we hurt them not, neither was there ought missing unto
them, all the while they were in
But as we examine this address more closely, we
note the low ground which was taken: there was nothing spiritual in it!
Moreover, we fully agree with Matthew Henry’s comments on the opening words of 1Sa_25:6, "Thus shall ye say to him that
liveth" . . . "as if those lived indeed that lived as Nabal did, with
abundance of the wealth of this world about them; whereas, in truth, those that
live in pleasure are dead while they live (1Ti_5:6).
This was, methinks, too high a compliment to pass upon Nabal, to call him the
man that liveth: David knew better things — that ‘in God’s favour is life,’ not
in the world’s smiles; and, by the rough answer, he was well enough served for
this too smooth address to such a muckworm."
"And when David’s young men came, they spake
to Nabal according to all those words in the name of David and ceased" (1Sa_25:9). This verse serves to illustrate
another important principle: not only are God’s children more or less revealed
by their reaction to and conduct under the varied experiences they encounter,
but the presence of God’s servants tests the character of those with whom they
come into contact. It was so here. A golden opportunity was afforded Nabal of
showing kindness to the Lord’s "anointed," but he seized it not.
Alas, how many there are who know not the day of their visitation. Nabal had no
heart for David, and clearly was this now made manifest. So too the selfishness
and carnality of professors frequently becomes apparent by their failure to
befriend the servants of God, when chances to do so are brought right to their
door. It is a grand and holy privilege when the Lord sends one of His prophets
into your neighborhood, yet it may issue in a fearfully solemn sequel.
"And Nabal answered David’s servants, and
said, Who is David? And who is the son of Jesse? there be many servants now a
days that break away every man from his master. Shall I then take my bread, and
my water, and my flesh, that I have killed for my shearers, and give it unto
men, whom I know not whence they be?" (1Sa_25:10-11).
What an insulting answer to return unto so mild a request! To justify a refusal
he stooped to heaping insults on the head of David. It was not a total stranger
who had applied to him, for Nabal’s calling him "the son of Jesse"
showed he knew well who he was; but, absorbed with schemes of selfish
acquisition he cared not for him. Let it be duly noted that in acting in such a
heartless manner Nabal clearly disobeyed —
Deu_15:7-11. Nabal’s repeated
use of the word "my" in 1Sa_25:11
reminds us of the other rich "fool" in Luk_12:18-20.
"So David’s young men turned their way, and
went again, and came and told him all those sayings" (1Sa_25:12). Highly commendable was their
conduct. "Young men" are often hot-blooded and hot-headed, and act
impetuously and rashly; but they admirably restrained themselves. The language
of Nabal had been highly offensive, but instead of returning railing for railing,
they treated him with silent contempt and turned their backs upon him: such
churls are not entitled to any reply. It is blessed to see they did not use
force, and attempt to take what ought to have been freely given to them. Never
are the children of God justified in so doing: we must ever seek grace to
maintain a good conscience, "in all things willing to live honestly"
(Heb_13:18). Ofttimes the best way for
overcoming a temptation to make a wrathful reply, is to quietly turn away from
those who have angered us.
"And came and told him all those
sayings." Here we are shown how the servants of Christ are to act when
abused. Instead of indulging the spirit of revenge, they are to go and spread
their case before their Master (Luk_14:21).
It was thus the perfect Servant acted: of Him it is written, "Who, when He
was reviled, reviled not again; when He suffered, He threatened not; but
committed His cause to Him that judgeth righteously" (1Pe_2:23). Ofttimes God brings us into trying
situations to reveal unto us whether we are "acknowledging Him in all our
ways" (Pro_3:6), or whether there
is still a measure of self-sufficiency at work in our hearts — our response to
the trial makes manifest which be the case.
And what was David’s response? How did he now
react unto the disappointing tidings brought back by his men? Did he, as the
servant of God, meekly bear Nabal’s taunts and cutting reproach? Did he cast
his burden on the Lord, looking to Him for sustaining grace (Psa_55:22)? Alas, he acted in the energy of the
flesh. "And David said unto his men, Gird ye on every man his sword. And
they girded on every man his sword; And David also girded on his sword" (1Sa_25:13). David neither betook himself to
prayer nor reflected upon the matter, but hurriedly prepared to avenge the
insult he had received.
True, the ingratitude which Nabal had shown, and
the provoking language he had used, were hard to endure — too hard for mere flesh and blood, for
human nature ever wants to vindicate itself. His only recourse lay in God: to
see His hand in the trial, and to seek grace to bear it. But momentarily David
forgot that he had committed his cause unto the Lord, and took matters into his
own hands. And why did God permit this breakdown? That no flesh should glory in
His presence (1Co_1:29). "This
must be the reason why such-like episodes are found in the lives of all the
Lord’s servants. They serve to demonstrate that these servants were not any
better flesh than other men, and that it was not more richly endowed brains
that gave them faith of devotedness, but simply the supernatural power of the
Holy Spirit" (C. H. Bright).
In our last chapter we saw how that God submitted
David unto a testing of quite another character and from a different quarter than
those he had previously been tried by. Hitherto, the thorn in his side had been
none other than the king of
What made the trial more poignant to David’s
soul, was the fact that he himself had acted honorably and kindly toward Nabal.
When, on a previous occasion, he had sojourned in those parts, he had not only
restrained his own men from preying upon Nabal’s flocks, but had been a defense
to them from the wandering bands of the Philistines. It was, then, the least
that this wealthy sheep owner could do, to now show his appreciation and make
present of a little food to David’s men. Instead, he mocked them. Ingratitude
is always trying to flesh and blood, but more so when it is coupled with gross
injustice. Yet often God is pleased to try His people in this way, calling upon
them to receive treatment which they feel is quite "uncalled for,"
yea, positively "unjust." And why does God permit this? For various
reasons: among others, to furnish us opportunities to act out what we profess!
The reaction of David unto this trial is recorded
for our learning: for us to lay to heart, and turn into earnest prayer.
"And David said unto his men, Gird ye on every man his sword. And they
girded on every man his sword; and David also girded on his sword" (1Sa_25:13). Well may we ask, Had he been so long
in the school of affliction and not yet learned patience? "He forgot that
all suffering, all reproach, that is for God’s sake, is equally honourable,
whether it come from a monarch, or from a churl. His proud spirit was roused,
and he who had refused to lift up his hand against Saul, and had never
unsheathed his sword against Israel: he who was called to fight, not for his
own sake, against his own enemies, but for the Lord’s sake against the Lord’s
enemies, he — David, forgot his calling, and swore that Nabal should expiate
his offence in blood" (B. W. Newton).
And how are we to account for his lapse? Wherein,
particularly, was it that David failed? In being unduly occupied with the
second cause, the human instrument; his eyes were upon man, rather than upon
God. When his men returned with their disappointing tidings he ought to have
said with Job, "Shall we receive good at the hand of God, and shall we not
receive evil?" (Job_2:10). Ah, it
is easy for us to say what David ought to have said, but do we act any better
when we are similarly tested? Alas, has not both writer and reader full reason
to bow his head in shame! Far be it from us, who thoroughly deserve them ourselves,
to throw stones at the beloved Psalmist. Nevertheless, the Holy Spirit has
faithfully recorded his failures, and the best way for us to profit from them
is to trace them back to their source, and seek grace to avoid repeating them.
Above we asked the question, Had David been so
long in the school of affliction and not yet learned patience? This leads us to
enquire, What is patience? Negatively, it is meekly receiving as from God
whatever enters our lives, a saying from the heart, "The cup which my Father
hath given me, shall I not drink it?" (Joh_18:11).
Positively, it is a persevering continuance in the path of duty, not being
overcome by the difficulties of the way. Now to accept as from God whatever
enters our lives requires us to cultivate the habit of seeing His hand in every
thing: just so long as we are unduly occupied with secondary causes and
subordinate agents, do we destroy our peace. There is only one real haven for
the heart, and that is to "rest in the Lord," to recognize and realize
that "of Him, and through Him, and to Him, are all things" (Rom_11:36): ever seeking to learn His lesson in
each separate incident.
It is blessed to know that "The steps of a
good man are ordered by the Lord," and that "though he fall, he shall
not be utterly cast down: for the Lord upholdeth his hand" (Psa_37:23-24). Yes, and ofttimes though we trip,
He keeps us from falling. Where it is the genuine desire of the heart to please
the Lord in all things, He will not let us go far wrong; where the will is
sincerely bent Godwards, He will not suffer Satan to prevail. Thus it was here
with David. To answer the fool [Nabal] according to his folly (Pro_26:4) was just what the devil desired, and
momentarily he had gained an advantage over him. But the eyes of the Lord were
upon His tempted servant, and graciously did He now move one to deter him from
accomplishing his vindictive purpose. Let us admire His providential workings.
First, we are told that, "But one of the
young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers out
of the wilderness to salute our master; and he railed on them. But the men were
very good unto us, neither missed we any thing, as long as we were conversant
with them, when we were in the fields: They were a wall unto us both by night
and by day, all the while we were with them keeping the sheep. Now therefore
know and consider what thou wilt do; for evil is determined against our master,
and against all his household: for he is such a son of Belial, that a man
cannot speak to him" (1Sa_25:14-17).
One of Nabal’s servants acquainted his mistress with what had transpired,
confirming, be it noted, what was said, by David’s men in 1Sa_25:7. He probably drew the logical inference
that David would avenge his insult, and anxious for his own safety, as well as
for the other members of the household, and yet not daring to voice his fears
unto Nabal, he informed Abigail.
How wondrously God makes all things "work
together" for the good of His own. How perfect are His ways: fulfilling
His own secret and invincible designs, yet leaving quite free the instruments,
who unconsciously, fulfill them. The providential machinery to restrain the
impetuous David was now set in motion. A servant of Nabal’s, moved by nothing
higher than the instinct of self-preservation (so far as his consciousness
went), warns his mistress of their impending danger. Now mark, secondly, her
response: she did not laugh at the servant, and tell him his fears were
groundless; nor was she suddenly paralyzed by feminine fright at the alarming
tidings. No, a hidden Hand calmed her heart and directed her mind. Accepting
the warning, she acted promptly, setting out at once with an elaborate present
to placate the angry David; a present that would meet the immediate needs of
his hungry men: see 1Sa_25:18-19.
There are some who have criticized this action of
Abigail’s, dwelling upon the last clause of 1Sa_25:19
: "But she told not her husband Nabal." Such a criticism is a very
superficial conclusion. What Abigail did was necessary for the protection of
the family. Perceiving that Nabal’s stubbornness would ruin them all, the
exigencies of the situation fully justified her conduct. It is true she owed
allegiance to her husband, but her first and great duty was to take measures to
protect their lives: inferior interests must always be sacrificed to secure the
greater — our property to preserve our lives, our very lives to preserve our
souls. As we shall see, 1Sa_25:24-28
make it clear that she acted from no disloyalty to Nabal. Nevertheless, it is
an extraordinary case which is here before us, and so not to be used as an
example.
And what of David at this time? Was he recovered
from his outburst of anger? No, indeed, or there had been no need for Abigail’s
mission of conciliation. The words of Nabal were still rankling within his
heart. Hear him as he petulantly declares, "Surely in vain have I kept all
that this fellow hath in the wilderness, so that nothing was missed of all that
pertained unto him: and he hath requited me evil for good" (1Sa_25:21). He repented of the kindness shown
Nabal, feeling now that it had been wasted upon him, that he was devoid of
gratitude and incapable of appreciating the good turn shown him. But God is
"kind to the unthankful and to the evil," and bids us "Be ye
therefore merciful" (Luk_6:35-36).
Ah, to cultivate that attitude we must seek grace to mortify the spirit of
pride which desires recognition, and that bitterness which rises when we are
slighted.
Not only was David chafing under the ingratitude
and taunts of Nabal, but he was still bent on revenge: as 1Sa_25:23 shows, he had determined to slay every
male in Nabal’s household. This was unjust and cruel in the extreme, and if God
had suffered him to carry out such a design, would have greatly sullied his character
and given his enemies an immense advantage against him. So determined was he,
that he confirmed his intention with an oath, which was rash and savored of
profanity. See here, dear reader, what even the child of God is capable of when
grace is not active within him. The realization of this ought to make us walk
softly, and work out our salvation with "fear and trembling." It is
for this reason that God so often withdraws from us the power of His Spirit:
that we may know what is yet in our hearts (2Ch_32:31),
and be humbled before Him.
How blessedly God times His mercies. Here was
David premeditating evil, yea, on the point of carrying out his wicked purpose.
But there was one, sent by the Lord, already on the way to deliver him from
himself. Ah, dear reader, have not you and I often been the recipient of
similar favors from Heaven? Were there not times, be they recalled to our deep
shame, when we had determined upon a course dishonoring to our Lord; when, all
praise unto Him, some one crossed our path, and we were delayed, hindered,
deterred? That some one may not have spoken to us as definitely as Abigail did
unto David: rather perhaps their errand was of quite another nature, which at
the time we may have resented as a nuisance for interrupting us; but now, as we
look back, do we not see the kind hand of God withholding us from carrying out
an evil purpose!
Apparently David was already on his way to
execute his evil intention when Abigail met him (1Sa_25:20).
Blessed it is to see the place which she now took: "When Abigail saw
David, she hasted, and lighted off the ass, and fell before David on her face
and bowed herself to the ground; and fell at his feet" (1Sa_25:23-24). This was not mere adulation, and
it was something more than an oriental salutation: it was faith’s
acknowledgment of the "anointed of the Lord." Nabal had insulted him
as a runaway slave, but his wife owns him as a superior, as her king in the
purpose of God. Her address to him on this occasion (1Sa_25:24-31) is deserving of close study, but we can only
offer a few brief remarks upon it.
It is to be carefully noted that Abigail did not
upbraid David for cherishing the spirit of revenge and tell him that it ill
became his character and calling: that had not been seemly for her to do; rather
did she leave it for his conscience to accuse him. She did not excuse her
husband’s conduct, nor did the present case allow her to hide his infirmity,
but she sought to turn his well-known character for rashness and insolence (1Sa_25:25) into an argument with David, why he
should lay aside his resentment. ‘She intimated that Nabal (whose name means
‘folly’), intended no peculiar affront to him, but only spoke in his usual way
of treating those who applied to him; and it was beneath a person of David’s reputation
and eminence to notice the rudeness of such a man" (Thomas Scott).
Abigail’s piety comes out clearly in 1Sa_25:26. Possibly she perceived a change in
David’s countenance, or more probably she felt in her spirit that the object
before her was now gained; but instead of attributing this unto her pleading,
or the present she had brought, she ascribed it solely unto the restraining
grace of God: "the Lord hath withholden thee from coming to shed blood,
and from avenging thyself with thine own hand." Thus alone is God honored
and given His proper place, when we freely impute unto His working all that is
good in and from our fellow-creatures. Beautiful too is it to behold how she
shields her churlish husband: "upon me, my lord, upon me, let this iniquity
be" (1Sa_25:24), "I pray
thee, forgive the trespass of thine hand maid" (1Sa_25:28). She took upon herself the blame for the
illtreatment of his men, and says, If thou wilt be angry, be angry against me,
rather than with my poor husband.
Next, we behold her strong faith: "the Lord
will certainly make my lord a sure house" (1Sa_25:28).
She makes reference unto the future to draw his heart from the present. As
another has said, "To the heir of a kingdom, a few sheep could have but
little attraction; and one who knew that he had the anointing oil of the Lord
upon his head, might easily bear to be called a runaway servant." Ah, it
is ever the office of faith to look beyond present circumstances and
difficulties, on to the time of deliverance; only thus do we begin to judge
things from God’s viewpoint. Then she pointed out that David was fighting
"the battles of the Lord" (1Sa_25:28),
and therefore it was not for him to think of avenging an insult to himself.
Her closing words in 1Sa_25:29-31
are very beautiful. First, she makes reference to the relentless persecution of
Saul, but in becoming loyalty to the throne speaks of him as "a man"
rather than "the king," and assures David in most striking language
that his life should be preserved (1Sa_25:29).
Second, looking away from his abject condition, she confidently contemplated
the time when the Lord would make him "ruler over
"‘As an earring of gold, and an ornament of
fine gold, so is a wise reprover upon an obedient ear’ (Pro_25:12). Abigail was a wise reprover of
David’s passion, and he gave an obedient ear to the reproof according to his
own principle: ‘Let the righteous smite me, it shall be a kindness’ (Psa_141:5): never was such an admonition either
better given or better taken" (Matthew Henry). Herein are the children of
God made manifest; they are tractable, open to conviction, willing to be shown
their faults; but the children of the devil ("sons of Belial") are
like Nabal — churlish, stubborn, proud, unbending. Ah, my reader, lay this to
heart: if we will listen to faithful counselors now, we shall be delivered from
much folly and spared bitter regrets in the future.
God blessed this word of Abigail’s to David, so
that he was now able to view the whole transaction and his own bitter spirit
and purpose, in a true light. First, he praises God for sending him this check
in a sinful course (1Sa_25:32): it is a
true mark of spirituality when we discern and own the Lord’s hand in such
deliverances. Second, he thanked Abigail for so kindly interposing between him
and the sin he was about to commit (1Sa_25:33):
ah, we must not only receive a reproof patiently, but thank the faithful giver
of it. Note that instead of speaking lightly of the evil he premeditated, David
emphasized its enormity. Third, he dismissed her with a message of peace, and
accepted her offering. The whole shows us wise men are open to sound advice,
even though it comes from their inferiors; and that oaths must not bind us to
do that which is evil.
Finally, let us point out for the benefit of
preachers, that we have in the above incident a blessed picture of an elect
soul being drawn to Christ.
1. Abigail was yoked to Nabal: so by nature we
are wedded to the law as a covenant of works, and it is "against us"
(Col_2:14).
2. She was barren to Nabal (see Rom_7:1-4).
3. It was tidings of impending doom which caused
her to seek David (1Sa_25:17).
4. She took her place in the dust before him (1Sa_25:23).
5. She came to him confessing
"iniquity" (1Sa_25:24).
6. She sought "forgiveness" (1Sa_25:28).
7. She was persuaded of David’s goodness (1Sa_25:28).
8. She owned his exaltation (1Sa_25:30).
9. She, like the dying thief, begs to be
"remembered" (1Sa_25:31).
David granted her request, accepted her person,
and said, "Go in peace" (1Sa_25:35)!
"Behold, the righteous shall be recompensed
in the earth: much more the wicked and the sinner" (Pro_11:31). This is a most appropriate verse
with which to introduce the passage that is to engage our attention, for each of
its clauses receives striking illustration in what is now to be before us. The
closing verses of 1 Samuel 25 supply both a blessed and a solemn sequel to what
is found earlier in the chapter. There we saw the wicked triumphing, and the
righteous being oppressed. There we saw the godly wife of the churl, Nabal,
graciously and faithfully befriending the outcast David. Here we behold the
hand of God’s judgment falling heavily upon the wicked, and the hand of His
grace rewarding the righteous.
"Behold, the righteous shall be recompensed
in the earth: much more the wicked and the sinner." Of all the hundreds of
Solomon’s inspired proverbs this is the only one which is prefaced by the word
"Behold." This at once intimates that a subject of great importance
is here in view, bidding us fix the eyes of our mind upon the same with close
and admiring attention. That subject is the providential dealings of God in
human affairs, a subject which has fallen sadly into disfavor during the last
two or three generations, and one concerning which much ignorance and error now
widely prevails. Three things are clearly signified by Pro_11:31 : first, that God disposes the affairs
of all His creatures; second, that He pleads the cause of the innocent and
vindicates His oppressed people; third, that He plagues and overthrows
evildoers.
Practically all professing Christians believe
that there is a future day of retribution, when God shall reward the righteous
and punish the wicked; but comparatively few believe God now does so. Yet the
verse with which we have opened expressly declares that "The righteous
shall be recompensed in the eaRuth" It is impossible to read the
Scriptures with an unprejudiced mind and not see this truth exhibited in the
history of individuals, families and nations. Cain murdered Abel: a mark was
set upon him by God, and he cried, "my punishment is greater than I can
bear." Noah was a just man and walked with God: he and his family were
preserved from the flood. Pharaoh persecuted the Hebrews, and was drowned at
the
And now comes one with this objection: All that
you have said above obtained during the Old Testament dispensation, but in this
Christian era it is not so; we are shut up to faith. How ridiculous. Has God
vacated His throne? Is He no longer shaping human affairs? Is His governmental
justice no longer operative? Why, the most signal example in all history of
God’s "recompensing" the wicked and the sinner in the earth, has
transpired in this Christian dispensation! It was in A.D. 70 that God publicly
executed judgment upon Jerusalem for the Jews’ rejection and crucifixion of
their Messiah, and the condition of that people throughout the earth ever
since, has been a perpetual exemplification of this solemn truth. The same
principle has been repeatedly manifested in the establishment of Christianity
upon the ruins of its oppressors. As to Christians being "shut up to
faith," so were the Old Testament saints just as much as we are: Hab_2:1-4.
But let us notice a more formidable objection.
Have there not been many righteous souls who were falsely accused, fiercely
persecuted, and who were not vindicated on earth by God? Have there not been
many of the wicked who have prospered temporally, and received no retribution
in this life? First, let it be pointed out that God does not always respond
immediately. The writer has lived long enough to see more than one or two who
traded on the Sabbath, oppressed widows, and despised all religion, brought to
want. Second, there is a happy medium between denying (on the one hand) that
God is not now acting at all in the capacity of Judge, and insisting (on the
other hand) that every man fully reaps in this life what he has sown.
Here, as everywhere, the truth lies between two
extremes. If God were to visibly reward every righteous act and punish every
evil-doer in this life, much of the work pertaining to the great Day of Judgment
would be forestalled. But if God never honors in this world those who honor
Him, or punishes those who openly defy Him, then we should be without any
pre-intimations of that Great Assize, other than what is revealed in those
Scriptures of Truth which very few so much as read. Therefore, in His
providential government of the world, God wisely gives sufficiently clear
manifestations of His love and righteousness and hatred of unrighteousness, as
to leave all without excuse concerning what may be expected when we stand
before Him to be fully and finally judged. While there are sufficient cases of
godliness apparently passing unrewarded and examples of evil-doers prospering,
as to leave full room for the exercise of faith that the righteousness of God
shall yet be completely vindicated; nevertheless, there are also a sufficient
number of clear demonstrations before our eyes of God’s vengeance upon the
wicked to awe us that we sin not.
"And Abigail came to Nabal; and behold, he
held a feast in his house, like the feast of a king; and Nabal’s heart was
merry within him, for he was very drunken: wherefore she told him nothing, less
or more until the morning light" (1Sa_25:36).
Recall the circumstances. Only a little while previously Nabal had offered a
gross insult to one who was in dire need, and who had several hundred men under
his command. Measured by the standards of the world that insult called for
retaliation, and so felt the one who had received it. David had sworn to
revenge himself by slaying Nabal and every male member of his household, and 1Sa_25:23 makes it plain that he was on his way
to execute that purpose. But for the timely intervention of his wife, Nabal had
been engaged in a hopeless fight to preserve his life; and here we see him
feasting and drunken!
As Abigail furnishes a typical illustration of a
needy sinner coming to Christ and being saved by Him (see close of last
chapter), so Nabal affords us a solemn portrayal of one who despised Christ and
perished in his sins. Let preachers develop the leading points which we here
note down in passing. See the false security of sinners when in dire danger: Ecc_8:11. Observe how one who grudges to give to
God for the relief of His poor, will lavishly spend money to satisfy his lusts
or make a fair show in the flesh: Luk_16:19-21.
O how many there are more concerned about having what they call "a good
time," than they are in making their peace with God: Isa_55:2. So sottish are some in the indulging
of their appetites that they sink lower than the beasts of the field: Isa_1:3. It is adding insult to injury when the
sinner not only breaks God’s laws but abuses His mercies: Luk_14:18-20. Remember people are intoxicated
with other things besides "wine" — worldly fame, worldly riches,
worldly pleasures.
Yes, the fool Nabal vividly portrays the case of
multitudes all around us. The curse of God’s broken law hanging over them, yet
"feasting" as though all is well with their souls for eternity. The
sword of divine justice already drawn to smite them down, yet their hearts
"merry" with "the pleasures of sin for a seaSong." The
Water of Life neglected, but "drunken" with the intoxicating things
of this perishing world. A grave awaiting them in a few days’ time, but
flirting with death during the brief and precious interval. In such a benumbed
and giddy state, that it would be the casting of pearls before swine for the
godly to speak seriously unto them. O how securely the devil holds his victims!
O the beguiling and paralyzing effects of sin! O the utterly hopeless condition
of the unbelieving, unless a sovereign God intervenes, works a miracle of
grace, and snatches him as a brand from the burning!
"But it came to pass in the morning, when
the wine was gone out of Nabal, and his wife had told him these things, that
his heart died within him, and he became as a stone" (1Sa_25:37). The day of danger had been spent in
reveling, the night in intoxicated stupefaction, and now he is called, as it
were, to account. The sacred narrative records no reproaches that Abigail made:
they were not necessary — the guilty conscience of Nabal would perform its own
office. Instead, she merely told her husband of what had transpired. Her words
at once dispelled his dreams, shattered his peace, and sank his spirits. Most
probably, he was overcome with fright, that notwithstanding his wife’s kindly
overtures, David would swiftly take vengeance upon him. Filled with bitter
remorse, now it was too late to repent, giving way to abject despair, Nabal’s
heart "became as stone." See here a picture of the poor worldling
when facing death, and the terrors of the Almighty overwhelming him. See here
the deceitfulness of carnal pleasures: overnight his heart merry with wine, now
paralyzed with horror and terror. Yes, the "end of that mirth is heaviness"
(Pro_14:13); how different the joys
which God gives!
"And it came to pass about ten days after,
that the Lord smote Nabal, that he died" (1Sa_25:38).
What a fearfully solemn termination to a wasted life! Nabal’s course was one of
folly, his end was that of "the fool." Here was a man "very
great" (1Sa_25:2), who had
boastfully spoken of "my bread, my flesh, my shearers" (1Sa_25:11); who had scorned David, and spent his
time in excessive self-gratification now arrived at the close of his earthly
journey, with nothing before him but "the blackness of darkness
forever." He seems to have lain in a senseless stupor for ten days,
induced either by the effects of his intoxication, or from the horror and
anguish of his mind, and this was completed by the immediate stroke of the
power and wrath of God, cutting him off out of the land of the living. Such is,
my reader, the doom of every one who despises and rejects Christ as Lord and
Saviour.
"And it came to pass about ten days after,
that the Lord smote Nabal, that he died." Not only is the case of Nabal a
solemn example of a careless, giddy, reckless sinner, suddenly cut off by God
whilst giving himself up to the indulgence of the flesh, when the sword of
divine judgment was suspended over his head; but we also see in his death an
exhibition of the faithfulness of God, an illustration of Rom_12:19 : "Dearly beloved, avenge not
yourselves, but rather give place unto wrath: for it is written, Vengeance is
Mine; I will repay, saith the Lord." Not only is it sinful for the saint
to avenge himself when unjustly insulted and ill treated, but it is quite
unnecessary. In due time Another will do it far more effectually for him.
"And when David heard that Nabal was dead,
he said, Blessed be the Lord, that has pleaded the cause of my reproach from
the land of Nabal, and hath kept His servant from evil: for the Lord hath
returned the wickedness of Nabal upon his own head" (1Sa_25:39). It is not that David was guilty of
unholy glee over the wretched end of one who had wronged him, but that he
rejoiced in the display of God’s glory, of the exercise of divine justice, and
the triumphing of piety over iniquity. Therein lies the real key to a number of
passages which many of our moderns suppose breathe only a vengeful spirit: as
though God erected a lower standard of holiness in Old Testament times than is
now given to us. Such was not the case: the law, equally with the Gospel,
required love for the neighbor.
As this subject has been so sadly wrested by
"Dispensationalists," let us add a few words here. Take for example Psa_58:10, "The righteous shall rejoice
when he seeth the vengeance: he shall wash his feet in the blood of the
wicked." Superficial people say, "But that is altogether contrary to
the spirit of this dispensation!" But read on: "So that a man shall
say. Verily there is a reward for the righteous: verily He is a God that
judgeth in the earth" (Psa_58:11).
It was not the exercise of a spirit of malice, which took delight in seeing the
destruction of their foes: no indeed: for in the Old Testament the divine
command was, "Rejoice not when thine enemy falleth" (Pro_24:17). Instead, it was the heart bowing in
worship before the governmental dealings of God, adoring that Justice which
gave unto the wicked their due. And where the heart is not completely under the
dominion of maudlin sentimentality, there will be rejoicing today when some
notoriously wicked character is manifestly cut down by the holy hand of God: so
it will be at the end of this era: see Rev_18:20;
Rev_19:1-2.
Ere passing on to the next verses, let us take
notice of David’s thankful acknowledgment of God’s restraining grace:
"Blessed be the Lord, that hath pleaded the cause of my reproach from the
hand of Nabal, and hath kept His servant from evil" (1Sa_25:39). If we carefully reviewed the details
of each day, we should frequently find occasion to admire the sin-preventing
providences of God. We may well adopt the language of the Psalmist at the close
of a beautiful illustration of the divine mercies: "Whoso is wise, and
will observe these things, even they shall understand the lovingkindness of the
Lord" (Psa_107:43). Let us never
miss an opportunity of praising God when He graciously keeps us from committing
any evil we had premeditated.
"And David sent and communed with Abigail,
to take her to him to wife. And when the servants of David were come to Abigail
to
"And she arose, and bowed herself on her
face to the earth and said, Behold, let thine handmaid be a servant to wash the
feet of the servants of my lord" (1Sa_25:41).
Very beautiful is it to see the great modesty and humility with which such a
wealthy woman received the advances of David, deeming herself unworthy of such
an honor, yea, having such respect for him that she would gladly be one of the
meanest servants of his household. She accepted his proposal, and thereby added
still another line to this typical picture of conversion: note how in the
margin of 2Ch_30:8 faith is represented
as to "give the hand unto the Lord"!
"And Abigail hasted, and arose, and rode
upon an ass, with five damsels of hers that went after her; and she went after
the messengers of David, and became his wife" (1Sa_25:42).
Most blessed is this. At the time, David was an homeless wanderer, outlawed;
yet Abigail was willing not only to forsake her own house and comfortable
position, but to share his trials and endure hardships for his sake.
Nevertheless, she knew it would be only for a brief season: she married in
faith, assured of the fulfillment of God’s promises (1Sa_25:30) and confident that in due course she would
"reign with him"! And this is what true conversion is: a turning of
our back upon the old life, willing to suffer the loss of all things for
Christ, with faith looking forward to the future.
"David also took Ahinoam of Jezreel, and
they were also both of them his wives. But (or "for") Saul had given
Michal his daughter, David’s wife, to Phalti the son of Laish, which was of
Gallim" (1Sa_25:43-44). Polygamy,
though not in accord with either the law of nature or the law of God, was a
custom which prevailed in those degenerate days, which some good men gave in
to, though they are not to be commended for it. In taking Ahinoam of Jezreel to
wife (and later several others: 2 Sam. 3), David followed the corruption of the
times, but from the beginning it was not so, nor is it permissible now since
Christ has ushered in "the times of reformation" (Mat_19:4-6).
Some of our readers may wonder why we have given
to the present chapter such a title, and what bearing it has upon the contents
of 1 Samuel 26; if so, we would ask them to thoughtfully ponder the closing
verses of the preceding chapter. Much is lost by many readers of the Bible
through failing to observe the connection between the ending of one chapter and
the beginning of another; even when incidents which are totally distinct and
different follow each other, a spiritual eye may often discern an intimate
moral relation between them, and therein many valuable lessons may be learned.
Such is the case here. At first glance there appears to be no logical link
uniting the further uncalled-for attack of Saul upon David, and his having
taken unto himself a wife a little before; but the two things are related as is
effect to cause, and here is to be found the key which opens to us the Divine
significance of what is now to be before us.
"The way of transgressors is hard" (Pro_13:15). No doubt the primary reference in
these words is to the wicked, yet the principle of them unquestionably holds
good in the case of the redeemed. In the keeping of God’s commandments there is
"great reward" (Psa_19:11),
in this life (1Ti_4:8) as well as in
that which is to come; but in the breaking of God’s commandments bitter
chastening is sure to follow. Wisdom’s ways are ways of pleasantness, and all
her paths are peace (Pro_3:17), but he
who departs from Wisdom’s ways and follows a course of self-will, must expect
to smart for it. So it was now in the experience of David. It is true that in
case of marital infidelity the Mosaic law permitted the innocent one to obtain
a divorce and marry again; but it made no provision for a plurality of wives,
and that was what David was now guilty of; and for his sin he was sorely
chastised.
Ah, my reader, let this truth sink deep into
thine heart: God is exercising a moral government over the believer as well as
the unbeliever, and He will no more wink at the sins of the one than He will of
the other. David was saved by grace through faith apart from any good works as
tile meritorious cause, as truly as we are; but he was also called to be holy
in all manner of conversation or behavior, as we are. Grace does not set aside
the requirements of Divine holiness, instead, it reigns "through
righteousness" (Rom_5:21). And
when one who has been saved by grace fails to deny "ungodliness and
worldly lusts" (Tit_2:12), then
the chastening rod of God falls upon him, that he may be a "partaker of
His holiness" (Heb_12:10). And
this, be it noted, is not only a part of the Father’s dealings with His
children, but it is also a part of his ways with His subjects as the Moral
Ruler of this world.
As we suggested in the seventh chapter of this
hook, it was David’s being united in marriage to the unbelieving Michal which
accounts for the painful experiences he passed through while a member of Saul’s
household. Trials do not come upon us haphazardly; no, they come from the hand
of God. Nor does He act capriciously, but according to the righteous principles
of His government. In an earlier chapter we saw how that God graciously
protected David when the devil-driven king sought his life, and how that He
moved him to return home. Why, then, should His restraining hand be removed,
and Saul allowed to go forth again on a blood-thirsty mission? Why should the
brief respite David had enjoyed now be so rudely broken? The answer is that God
was again using his enemy to chasten David for his recent sin, that he might,
by painful experience, learn anew that the way of transgressors is hard.
"O that thou hadst hearkened to My
commandments! then had thy peace been as a river, and thy righteousness as the
waves of the sea" (Isa_48:18).
What a difference it makes whether the ways of a Christian please or displease
the Ruler of this world: it is the difference of having God for, or having Him
against us — not in the absolute sense, not in the eternal sense, but in His
governmental dealings with us. When the heart be right with God, then He shows
Himself strong on our behalf (2Ch_16:9).
When our ways please Him, then He makes even our enemies to be at peace with us
(Pro_16:7). Then how diligently should
we guard our hearts and ponder the path of our feet (Pro_4:23-26). Carelessness invites disaster; disobedience
ensures chastening; sinning will withhold good things from us (Jer_5:25).
It is very important to see that while the penal
and eternal consequences of the Christian’s sins have been remitted by God,
because atoned for by Christ, yet the disciplinary and temporal effects thereof
are not cancelled — otherwise the saints would never be sick or die. It is not
God in His absolute character, acting according to His ineffably holy nature,
but God in His official character, acting according to the principles of His
righteous government, which deals with the present conduct of His people,
rewarding them for their obedience and chastening for disobedience. Hence, when
God makes use of the devil and his agents to scourge His people, it is not unto
their ultimate destruction, but unto their present plaguing and disciplining.
And this is exactly what we see in our present lesson: Saul was allowed to
disturb David’s rest, but not to take his life. In like manner, the devil is
often permitted to whip us, but never to devour us.
"And the Ziphites came unto Saul to Gibeah,
saying, Doth not David hide himself in the hills of Hachilah, which is before
Jeshimon?" (1Sa_26:1). The reader
may remember that the Ziphites had shown themselves unfriendly towards David on
a former occasion. Was it not then a hazardous thing for him to return unto those
parts! How are we to account for his acting so injudiciously, and thus courting
danger? Ah, let us recall what was pointed out under 1Sa_21:1 in Chapter 8 of this book. When the soul is out of
touch with God, when fellowship with Him has been broken by giving way to the
lusts of the flesh, the judgment is dulled, and imprudent conduct is sure to be
the effect. It is not without reason that godliness is so often designated
"wisdom" (i.e. Psa_90:12),
and that a course of evil doing is termed "folly."
David had acted imprudently in marrying Abigail;
he had committed a grave sin in taking unto wife Ahinoam. We say he had acted
"imprudently" in marrying Abigail. The time was not propitious for
that. He was then a homeless wanderer, and in no condition to give unto a wife
the care and devotion to which she is entitled. Holy Scripture declares,
"to everything there is a season" (Ecc_3:1).
While on this point, let it be said that, in the judgment of the writer, young
men who are out of work and have no good prospects of soon obtaining any, are
acting imprudently, yea, rashly, in getting married. Let them possess their
souls in patience (Luk_21:19) and wait
a more favorable season, and not tempt God.
"And the Ziphites came unto Saul of Gibeah,
saying, Doth not David hide himself in the hills of Hachilah, which is before
Jeshimon?" If we venture upon the enemy’s territory we must expect to be
harassed by him. It is probable these Ziphites were fearful that should David
succeed Saul on the throne, then he would avenge himself upon them for their
previous perfidy: if so, they were now the more anxious that he should be
captured and slain. Afraid to tackle him themselves, they sent word to the king
of David’s present whereabouts. Their message presented a temptation for Saul
to return again unto that evil course which he had abandoned, temporarily at
least: thus does one evil-doer encourage another in wickedness.
"Then Saul arose, and went down to the
wilderness of Ziph, having three thousand chosen men of Israel with him, to
seek David in the wilderness of Ziph" (1Sa_26:2).
Poor Saul, his goodness was as a morning cloud, and as the early dew it
vanished away. "How soon do unsanctified hearts lose the good impressions
which their convictions have made upon them, and return with the dog to their
vomit" (Matthew Henry). O what need has even the Christian to pray
earnestly unto God, that since he still has so much of the tinder of corruption
left within, the sparks of temptation may be kept far from him, lest when they
come together they are "set on fire of hell" (Jam_3:6). The providential restraint of God in
causing Saul to leave off pursuing David because the Philistines were invading
his territory, had wrought no change within him: his evil disposition towards
God’s anointed was the same as ever; and now that the favorable opportunity to
seize David presented itself, he gladly made the most of it.
The action of Saul here provides a solemn
illustration of a well known principle: if sin be not dethroned and mortified,
it will soon recover its strength, and when a suitable temptation is presented,
break out again with renewed force. How often do the servants of God witness
souls under deep conviction, followed by a marked reformation, which leads them
to believe that a genuine work of grace has taken place within them; only to
see them, a little later, return to their sins and become worse than ever. So
here: upon receiving word from the Ziphites, Saul’s enmity and malice revived,
and, like Pharaoh of old, he again hardened his heart, and determined to make
another effort to remove his rival. And thus it is with many a one who has been
sobered and awed by the Word: after a brief season, Satan and his agents
suggest such thoughts as tend to rekindle the smothered flame, and then the
lusts of the flesh are again allowed free play. O my reader, beg God to deepen
your convictions and write His law on your heart.
"And Saul pitched in the hill Hachilah,
which is before Jeshimon, by the way. But David abode in the wilderness, and he
saw that Saul came after him into the wilderness. David therefore sent out
spies, and understood that Saul was come in very deed" (1Sa_26:3-4). "David neither fled, nor went
out to meet Saul, when he was fully certified that he was actually come forth
to destroy him! Had a much greater army of uncircumcised Philistines marched
against him, he would doubtless have forced them with his small company, and
trusted in God for the event; but he would not fight against the ‘Lord’s
anointed’" (Thomas Scott).
"David therefore sent out spies, and
understood that Saul was come in very deed." From the previous verse it
would seem David had perceived that some large force was advancing into that
part of the country where he and his men were now quartered. Though not certain
as to who was at the head of the approaching army, he probably suspected that
it was none other than Saul, and therefore did he now send out spies to make
sure. He would not fully believe that the king had again dealt so basely with
him, till he had the clearest proof of it: thereby does he set us an example
not to believe the worst of our enemies till we are really forced to do so by
incontestable evidence.
"And David arose, and came to the place
where Saul had pitched; and David beheld the place where Saul lay, and Abner
the son of Net, the captain of his hosts; and Saul lay in the trench, and the
people pitched round about him" (1Sa_26:5).
Most likely it was in the dusk of the evening that David now went forward to
reconnoiter, surveying from close range the order of Saul’s camp and the
strength of its entrenchments. Though he knew the Lord was his Protector, yet
he deemed it necessary to be upon his guard and make use of means for his
safety. Well for us when we act as wisely as serpents, but as harmless as
doves. It is to be noted that David did not entrust this critical task unto any
of his underlings, but performed it in perSong. The leader ought always to take
the lead in the most difficult and dangerous tasks.
"Then answered David and said to Ahimelech
the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who
will go down with me to Saul to the camp? And Abishai said, I will go down with
thee" (1Sa_26:6). David now
addressed himself unto two of those who were, most likely, his closest
attendants, asking who was bold enough to volunteer in accompanying him on an
exceedingly dangerous enterprise — that of two men entering a camp of three
thousand soldiers. There is little room for doubt that David was prompted by
the Spirit to act thus, from whom he probably received assurance of divine
protection: thereby he would be afforded another opportunity of demonstrating
to Saul and Israel his innocency. Ahimelech was probably a proselyted Hittite,
and not having that faith in the God of Israel which such a severe testing
called for, held back, but Abishai, who was David’s own nephew (1 Chronicles 15:1-16), readily agreed to accompany
David.
"So David and Abishai came to the people by
night: and, behold, Saul lay sleeping within the trench, and his spear stuck in
the ground at his bolster: but Abner and the people lay around about him"
(1Sa_26:7). What an extraordinary
situation now presented itself before the eyes of David and his lone companion?
Where was the guard? Had the watchmen failed at their point of duty? There was
none to sound an alarm: the entire camp was wrapped in slumber so profound
that, though the two uninvited visitors walked and talked in their midst, none
was aroused. Ah, how easily can God render impotent an entire host of enemies!
All the forces of nature are under His immediate control: He can awaken from
the sleep of death, and He can put the living into such a heavy sleep that none
can awaken them. There was Saul and all his forces as helpless as though they
were in fetters of iron.
"Then said Abishai to David, God hath
delivered thine enemy into thine hand this day: now therefore let me smite him,
I pray thee, with the spear even to the earth at once, and I will not smite him
the second time" (1Sa_26:8). In
view of what had transpired in the cave (1Sa_24:4-6),
no doubt Abishai thought that though David scrupled to kill Saul with his own
hand, yet he would allow one of his officers to slay him: thus would an end be
put to the difficulties and dangers unto himself and his adherents, by cutting
off at one blow their inveterate persecutor; the more so, since Providence had
again placed Saul in their power, apparently for this very purpose. This
illustrates the fact that often it requires as much godly resolution to
restrain the excesses of zealous but unspiritual friends, as it does to stand
firm against the rage of incensed enemies.
A powerful temptation was here set before David.
Had their positions been reversed, would Saul hesitate to slay him? Why, then,
should David allow sentiment to prevail? Moreover, did it not look as though
God had arranged things to this very end? The previous opportunity was not
nearly so strongly marked as this one: Saul had, as it were, accidentally
wandered into the cave, but here was something extraordinary — the entire camp
was wrapped in a supernatural slumber. Furthermore, his attendant urges upon
him that it was the will of God to now take things into his own hand. But David
was not to be moved from his loyalty to the throne. First, he told Abishai that
it would be sinful to lay violent hands upon one whose person was sacred (1Sa_26:10), for Saul had been appointed by God
and anointed for his office. Second, he declared it was unnecessary: God would,
sooner or later, cut him off (1Sa_26:10-11).
Remembering how the Lord had just before smitten Nabal, he left it to Him to
avenge his cause.
"So David took the spear and the cruse of
water from Saul’s bolster; and they gat them away, and no man saw it, nor knew
it, neither awaked; for they were all asleep; because a deep sleep from the
Lord was fallen upon them" (1Sa_26:12).
Here we see David as a type of Christ in His wonderful forbearance toward His
enemies, and in His faith in God: 1Pe_2:23.
David’s procedure was an effective method of convincing Saul that he could have
slain him. And what a proof to the king that the Lord had departed from him,
and was protecting David! "Thus do we lose our strength and comfort when
we are careless and secure, and off our watch" (Matthew Henry), gives the
practical lesson for us in Saul’s losing his spear and cruse of water.
"There are few periods in the life of David
in Which his patient endurance was displayed more conspicuously than in his
last interview with Saul. Saul had once more fallen into his power; but David
again refused to avail himself of the advantage. He would not deliver himself
by means that God did not sanction, nor stretch out his hand against the Lord’s
anointed. Recognition of the excellency of David, and confession of his own
sin, was extorted, even from the lips of Saul" (B. W. Newton).
In the preceding chapter we followed David and
his lone attendant as they entered the camp of Saul, and secured the king’s
spear and the cruse of water which lay at his head. Having accomplished his
purpose, David now retired from his sleeping enemies. Carrying with him clear
evidence that he had been in their very midst, he determined to let them know
what had transpired, for he was far from being ashamed of his conduct — when
our actions are innocent, we care not who knows of them. David now stations
himself within hailing distance, yet sufficiently removed that they could not
come at him quickly or easily. "Then David went over to the other side and
stood on the top of an hill afar off; a great space being between them" (1Sa_26:13). This was evidently on some high
point facing the "hill of Hachilah" (1Sa_26:3),
a wide valley lying between.
"And David cried to the people, and to Abner
the son of Ner, saying, Answerest thou not, Abner?" (1Sa_26:14) David now hailed the sleeping camp
with a loud voice, addressing himself particularly unto Abner, who was the
general of the army. Apparently he had to call more than once before Abner was
fully aroused. "Then Abner answered and said, Who art thou that criest to
the king?" Probably those were words both of anger and contempt: annoyance
at being so rudely disturbed from his rest, and scorn as he recognized the
voice of the speaker. Abner had so lightly esteemed David and his men, that he
had not considered it necessary to keep awake personally, nor even to appoint
sentinels to watch the camp. The force of his question was, Whom do you think
you are, that you should address the monarch of Israel! Let not the servants of
God deem it a strange thing that those occupying high offices in the world
consider them quite beneath their notice.
"And David said to Abner, art not thou a
valiant man? and who is like to thee in Israel? wherefore then hast thou not
kept thy lord the king? for there came one of the people in to destroy the king
thy lord" (1Sa_26:15). David was
not to be brow-beaten. "The wicked flee when no man pursueth: but the
righteous are bold as a lion" (Pro_28:1).
Where the fear of God rules the heart, man cannot intimidate. Paul before
Agrippa, Luther before the Diet of Worms, John Knox before the bloody Queen
Mary, are cases in point. My reader, if you tremble before worms of the dust,
it is because you do not tremble before God. David boldly charged Abner with
his criminal neglect. First, he reminded him that he was a valiant
"man," i.e. a man in office, and therefore duty bound to guard the
person of the king. Second, he bantered him in view of the high position he
held. Third, he informed him of how the king’s life had been in danger that
night as the result of his culpable carelessness. It was tantamount to telling
him he was disgraced forever.
"This thing is not good that thou hast done.
As the Lord liveth ye are worthy to die, because ye have not kept your master,
the Lord’s anointed" (1Sa_26:16).
By martial law Abner and his officers had forfeited their lives. It should be
duly noted that David was not here speaking as a private person to Saul’s
general, but as the servant and mouthpiece of God, as is evident from "as
the Lord liveth." "And now, see where the kings spear is, and the
cruse of water that was at his bolster." David continued to banter him:
the force of his word was, Who is really the king’s friend — you who neglected
him and left him exposed, or I that spared him when he was at my mercy! You are
stirring up Saul against me, and pursuing me as one who is unfit to live; but
who, now, is worthy to die? it was plainly a case of the biter being bit.
"And Saul knew David’s voice, and said, Is
this thy voice, my son David?" (1Sa_26:17)
The king at once recognized the voice of him that was denouncing Abner, and
addressed him in terms of cordial friendship. See here another illustration of
the instability and fickleness of poor fallen man: one day thirsting after
David’s blood, and the next day speaking to him in terms of affection! What
reliance can be placed in such a creature? How it should make us the more
revere and adore the One who declares, "I am the Lord, I change not"
(Mal_3:6). "And David said, it is
my voice, my lord, O king" (1Sa_26:17).
Very beautiful is this. Though David could not admire the variableness and
treachery of Saul’s character, yet he respected his office, and is here shown
paying due deference to the throne: he not only owned Saul’s crown, but acknowledged
that he was his sovereign. Tacitly, it was a plain denial that David was the
rebellious insurrectionist Saul had supposed.
"And he said, Wherefore doth my lord thus
pursue after his servant? for what have I done? or what evil is in mine
hand?" (1Sa_26:18). Once more (cf.
1Sa_24:11, etc.) David calmly
remonstrated with the king: what ground was there for his being engaged in such
a blood-thirsty mission? First, David was not an enemy, but ready to act as his
"servant’ and further the court’s interests; thus he suggested it was
against Saul’s own good to persecute one who was ready to do his bidding and
advance his kingdom. Equally unreasonable and foolish have been other rulers
who hounded the servants of God: none are more loyal to the powers that be,
none do as much to really strengthen their hands, as the true ministers of
Christ; and therefore, they who oppose them are but forsaking their own
mercies.
Second, by pursuing David, Saul was driving him
from his master and lawful business, and compelling to flee the one who wished
to follow him with respect. Oh, the exceeding sinfulness of sin: it is not only
unreasonable and unjust (and therefore denominated "iniquity"), but
cruel, both in its nature and in its effects. Third, he asked, "What have
I done? or what evil is in mine hand?" Questions which a clear conscience
(and that only) is never afraid of asking. It was the height of wickedness for
Saul to persecute him as a criminal, when he was unable to charge him with any
crime. But let us observe how that by these honest questions David was a type
of Him who challenged His enemies with "which of you convicteth Me of
sin?" (Joh_8:46), and again,
"If I have spoken evil, bear witness of the evil; but if well, why smitest
thou Me?" (Joh_18:23).
"Now therefore, I pray thee, let my lord the
king hear the words of his servant. If the Lord have stirred thee up against
me, let Him accept an offering" (1Sa_26:19).
It is likely that David had paused and waited for Saul to make reply to his
searching queries. Receiving no answer, he continued his address. David himself
now suggested two possible explanations for the king’s heartless course, First,
it might be that the Lord Himself was using him thus to righteously chastise
His servant for some fault. It was the divine side of things which first
engaged David’s mind: "If the Lord hath stirred thee up against me."
This is a likelihood which should always exercise the conscience of a saint,
for the Lord "does not afflict willingly" (Lam_3:33), but usually because we give Him occasion to use
the rod upon us. Much of this would be spared, if we kept shorter accounts with
God and more unsparingly judged ourselves (1Co_11:31).
It is always a timely thing to say with Job, "Show me wherefore Thou
contendest with me" (Job_10:2).
Should the Lord convict him of any offense, then
"let him accept an offering": David would then make his peace with
God and present the required sin offering. For the Christian, this means that,
having humbled himself before God, penitently confessed his sins, he now pleads
afresh the merits of Christ’s blood, for the remission of their governmental
consequences. But secondly, if God was not using Saul to chastise David (as
indeed He was), then if evil men had incited Saul to use such violent measures,
the divine vengeance would assuredly overtake them — they were accursed before
God. It is blessed to note the mildness of David on this occasion: so far from
reviling the king, and attributing his wickedness unto the evil of his own
heart, every possible excuse was made for his conduct.
"But if they be the children of men, cursed
be they before the Lord; for they have driven me out this day from abiding in
the inheritance of the Lord, saying, Go, serve other gods" (1Sa_26:19). This was what pained David the most:
not the being deprived of an honorable position as servant to Saul, not the
being driven from home, but being exiled from Canaan and cut off from the
public means of grace. No longer could he worship in the tabernacle, but forced
out into the deserts and mountains, he would soon be obliged to leave the Holy
Land. By their actions, his enemies were saying in effect, "Go, serve
other gods": driving him into a foreign country, where he would be
surrounded by temptations. It is blessed to see that it was the having to live
among idolaters, and not merely among strangers, which worried him the more.
Ah, nought but the sufficiency of divine grace
working in David’s heart could, under such circumstances, have kept him from
becoming utterly disgusted with the religion which Saul, Abner, and his fellows
professed. But for that, David had said, "If these be ‘Israelites,’ then
let me become and die a Philistine!" Yes, and probably more than one or
two readers of this chapter have, like the writer, passed through a similar
situation. We expect unkind, unjust, treacherous, merciless, treatment at the
hands of the world; but when they came from those whom we have regarded as true
brethren and sisters in Christ, we were shaken to the very foundation, and but
for the mighty power of the Spirit working within, would have said, "If
that is Christianity, I will have no more to do with it!" But, blessed be
His name, God’s grace is sufficient.
"Now therefore let not my blood fall to the
earth before the face of the Lord: for the king of Israel is come out to seek a
flea, as when one doth hunt a partridge in the mountains" (1Sa_26:20). In these words David completed his
address to Saul. First, he gave solemn warning that if he shed his blood, it
would fall before the face of the Lord, and He would not hold him guiltless.
Second, he argued that it was far beneath the dignity of the monarch of Israel
to be chasing the son of Jesse, whom he here likens unto "a flea" —
an insignificant and worthless thing. Third, he appeals again to the king’s
conscience by resembling his case to men hunting a "partridge" — an
innocent and harmless bird, which when attacked by men offers no resistance,
but flies away; such had been David’s attitude. Now we are to see what effect
all this had upon the king.
"Then said Saul, I have sinned: return, my
son David; for I will no more do thee harm, because my soul was precious in
thine eyes this day; behold, I have played the fool, and have erred
exceedingly" (1Sa_26:21). This is
more than the wretched king had acknowledged on a former occasion, and yet it
is greatly to be feared that he had no true sense of his wickedness or genuine
repentance for it. Rather was it very similar to the remorseful cry of Judas,
when he said, "I have sinned in that I have betrayed the innocent
blood" (Mat_27:4). These words of
Saul’s were the bitter lament of one who, too late, realized he had made
shipwreck of his life. He owned that he had sinned — broken God’s law — by so
relentlessly persecuting David. He besought his son to return, assuring him
that he would do him no more injury; but he must have realized that his
promises could not be relied upon. He intimated that David’s magnanimity had
thoroughly melted his heart, which shows that even the worst characters are
capable of recognizing the good deeds of God’s people.
"Behold, I have played the fool, and have
erred exceedingly." O what a fool he had been: in opposing the man after
God’s own heart, in alienating his own son, in so sorely troubling Israel, and
in bringing madness and sorrow upon himself! And how exceedingly had he
"erred": by driving away from his court the one who would have been
his best friend, by refusing to learn his lesson on the former occasion (1 Sam.
24), by vainly attempting to fight against the Most High! Unbelieving reader,
suffer us to point out that these words, "I have played the fool, and have
erred exceedingly," are the wail of the lost in Hell. Now it is too late
they realize what fools they were in despising the day of their opportunity, in
neglecting their souls’ eternal interests, in living and dying in sin. They
realize they "erred exceedingly" in ignoring the claims of God,
desecrating His holy Sabbaths, shunning His Word, and despising His Song. Will
this yet be your cry?
"And David answered and said, Behold the
king’s spear! and let one of the young men come over and fetch it" (1Sa_26:22). This at once shows the estimate
which David placed on the words of the king: he did not dare to trust him and
return the spear in person, still less accompany him home. Good impressions
quickly pass from such characters. No good words or fair professions entitle
those to our confidence who have long sinned against the light. Such people
resemble those spoken of in Jam_1:23-24,
who hear the word and do it not, and are like unto a man "beholding his
natural face in a glass: for he beholdeth himself, goeth his way, and
straightway forgetteth what manner of man he was." Thus it was with Saul;
he now said that he had sinned, played the fool and erred exceedingly, yet this
deterred him not from seeking unto the witch of Endor!
"The Lord render to every man his
righteousness and his faithfulness: for the Lord delivered thee into my hand
today, but I would not stretch forth mine hand against the Lord’s
anointed" (1Sa_26:23). This was
very solemn, David now appealed to God to be the Judge of the controversy
between himself and Saul, as One who was inflexibly just to render unto every
man according to his works. David’s conscience is quite dear in the matter, so
he need not hesitate to ask the righteous One to decide the issue: good for us
is it when we too are able to do likewise. In its final analysis, this verse
was really a prayer: David asked for divine protection on the ground of the
mercy which he had shown to Saul.
"And, behold, as thy life was much set by
this day in mine eyes, so let my life be much set by in the eyes of the Lord,
and let Him deliver me out of all tribulation" (1Sa_26:24). It is to be noted that David made no direct reply
to what Saul had said, but his language shows plainly that he placed no
reliance on the king’s promises. He does not say, "As thy life was much
set by this day in mine eyes, so let my life be much set by in thine
eyes," but rather, "in the eyes of the Lord." His confidence was
in God alone, and though further trials awaited him, he counted upon His power
and goodness to bring him safely through them.
"Then Saul said to David, Blessed be thou,
my son David: thou shalt both do great things, and also shalt still
prevail" (1Sa_26:25). Such were
the final words of Saul unto David: patient faith had so far prevailed as to
extort a blessing even from its adversary. Saul owned there was a glorious
future before David, for he who humbleth himself shall be exalted. There was a
clear conviction in the king’s mind that David was favored by God, yet that
conviction in nowise checked him in his own downward course: convictions which
lead to no amendment only increase condemnation. "So David went on his
way, and Saul returned to his place" (1Sa_26:25).
Thus they parted, to meet no more in this world. Saul went forward to his awful
doom; David waited God’s time to ascend the throne.
After Saul’s departure (1Sa_26:25), David took stock of his situation,
but unfortunately he left God out of his calculations. During tedious and
trying delays, and especially when outward things seem to be all going against
us, there is grave danger of giving way to unbelief. Then it is we are very apt
to forget former mercies, and fear the worst. And when faith staggers,
obedience wavers, and self-expedients are frequently employed, which later,
involve us in great difficulties. So it was now with the one whose varied life
we are seeking to trace. As David considered the situation he was still in,
remembered the inconstancy and treachery of Saul, things appeared very gloomy
to him. Knowing full well the king’s jealousy, and perhaps reasoning that he
would now regard him with a still more evil eye, since God so favored him,
David feared the worst.
"The moment in which faith attains any
triumph, is often one of peculiar danger. Self-confidence may be engendered by
success, and pride may spring out of honour that humility has won; or else, if
faithfulness, after having achieved its victory, still finds itself left in the
midst of danger and sorrow, the hour of triumph may be succeeded by one of
undue depression and sorrowful disappointment. And thus it was with David. He
had obtained this great moral victory; but his circumstances were still unchanged.
Saul yet continued to be king of
Solemn is it to mark the contrast between what is
found at the close of 1 Samuel 26 and that which is recorded in the opening
verses of the next chapter. To question the faithfulness and goodness of God is
fearful wickedness, though there are some who regard it as a very trivial
offense; in fact, there are those who well-nigh exalt the doubts and fears of
Christians into fruits and graces, and evidences of great advancement in
spiritual experience. It is sad indeed to find a certain class of men petting
and pampering people in unbelief and distrust of God, and being in this matter
unfaithful both to their Master and to the souls of His saints. Not that we are
an advocate for smiting the feeble of the flock, but their sins we must
denounce. Any teaching which causes Christians to pity themselves for their
failings and falls, is evil, and to deny that doubting the loving kindness of
God is a very heinous offense, is highly reprehensible.
"And David said in his heart, I shall now
perish one day by the hand of Saul: there is nothing better for me than that I
should speedily escape into the land of the Philistines" (1Sa_27:1). "And yet the hour of Saul’s fall
and of his own deliverance was close at hand. The Lord was about to interfere,
and to extricate His faithful servant from his long and sore afflictions.
Almost the very last hour of his trial under Saul had come, yet at that last
moment he failed: so hard is it for ‘patience to have her perfect work.’ David
had just said, ‘Let the Lord deliver me out of all tribulation.’ It was a
strong, and no doubt a sincere expression of confidence in God; but the feeling
of the heart, as well as the expression of the lips, may often exceed the
reality of our spiritual strength, and therefore, not unfrequently, when strong
expressions have been used, they who have used them are tested by some peculiar
trial; that so, if there be weakness, it may be detected, and no flesh glory in
the presence of God" (B. W. Newton).
"And David said in his heart, I shall now
perish one day by the hand of Saul." Such a conclusion was positively
erroneous. There was no evidence in proof thereof: he had been placed in
perilous positions before, but God had never deserted him. His trials had been
many and varied, but God had always made for him "a way to escape" (1Co_10:13). It was therefore contrary to the
evidence. Once he had said, "thy servant slew both the lion and the bear,
and this uncircumcised Philistine shall be as one of them" (1Sa_17:36). Why not reason like that now? and
say "Thy servant slew Goliath, was delivered from the javelin of a madman,
escaped the evil devices of Doeg, and so he shall continue to escape out of the
hand of Saul!" Moreover, David’s rash conclusion was contrary to promise:
Samuel had poured upon his head the anointing oil as God’s earnest that he
should be king — how then could he be slain by Saul?
How is David’s unbelief to be accounted for?
"First, because he was a man. The best of men are men at the best, and man
at his best is such a creature that well might David himself say, ‘Lord, what
is man?’ . . . If faith never gave place to unbelief, we might be tempted to
lift up the believer into a demigod, and think him something more than mortal.
That we might see that a man full of faith is still a man, that we might glory
in infirmities, since by them the power of God is the more clearly proved,
therefore God was pleased to let the feebleness of man grievously show itself.
Ah, it was not David who achieved those former victories, but God’s grace in
David; and now, when that is removed for a moment, see what Israel’s champion
becomes!
"Second, David had been exposed to a very
long trial; not for one week, but for month after month, he had been hunted
like a partridge, upon the mountains. Now a man could bear one trial, but a
perpetuity of tribulations is very hard to bear. Such was David’s trial: always
safe, but always harassed; always secure through God, but always hunted about
by his foe. No place could give him any ease. If he went unto Keilah, then the
citizens would deliver him up; if he went into the woods of Ziph, then the
Ziphites betrayed him; if he went even to the priest of God, there was that dog
of a Doeg to go to Saul, and accuse the priest; even in Engedi or in Adullam he
was not secure; secure, I grant you, in God, but always persecuted by his foe.
Now, this was enough to make the wise man mad, and to make the faithful man
doubt. Do not judge too harshly of David; at least judge just as hardly of
yourselves.
"Third, David had passed through some strong
excitements of mind. Just a day or so before he had gone forth with Abishai in
the moonlight to the field where Saul and his hosts lay sleeping. They passed
the outer circle where the common soldiers lay, and quietly and stealthily the
two heroes passed without awakening any. They came at last to the spot where
the captains of the hundreds slept, and they trod over their slumbering bodies
without arousing them. They reached the spot where Saul lay, and David had to
hold back Abishai’s hand from slaying him; so he escaped from this temptation,
as he had aforetime. Now, brethren, a man may do these great things helped by
God, but do you know it is a sort of natural law with us, that after a strong
excitement there is a reaction! It was thus with Elijah after his victory over
the prophets of Baal: later, he ran from Jezebel, and cried ‘Let me die.’
"But there was another reason, for we are
not to exculpate David. He sinned, and that not merely through infirmity, but
through evil of heart. It seems to us that David had restrained prayer. In
every other action of David you find some hint that he asked counsel of the
Lord . . . But this time what did he talk with? Why, with the most deceitful
thing that he could have found — with his own heart . . . Having restrained
prayer, he did the fool’s act: he forgot his God, he looked only at his enemy,
and it was no wonder that when he saw the strength of the cruel monarch, and
the pertinacity of his persecution, he said ‘I shall one day fall before him.’
Brothers and sisters, would you wish to hatch the egg of unbelief till it turns
into a scorpion? Restrain prayer! Would you see evils magnified and mercies
diminish? Would you find your tribulations increased sevenfold and your faith
diminished in proportion? Restrain prayer!" (Condensed from C. H.
Spurgeon).
"I shall now perish one day." Ah, has
not this been the cry of many a Satan-harassed saint! He looks within and sees
what God has done for him: that he has desires and aspirations which he never
had before conversion, so that the things he once hated he now loves. He
realizes there has been a radical change, such as mere nature could not
possibly affect, and his spirit rejoices in the hope set before him. But he
also sees so very much corruption within him, and finds so much weakness that
aids and abets that corruption; he sees temptations and sore trials awaiting
him, and cold despondency falls upon his heart, and doubts and questions vex
his mind. He is tripped up and has a bad fall, and then Satan roars in his ear,
"Now God has forsaken thee," and he is almost ready to sink into
despair.
"And David arose, and he passed over with
the six hundred men that were with him unto Achish, the son of Maoch king of
In what is here before us (1Sa_27:2), we are shown the ill effects of
David’s unbelief. "First, it made him do a foolish thing; the same foolish
thing which he had rued once before. Now we say a burnt child always dreads the
flame; but David had been burnt, and yet, in his unbelief, he puts his hand
into the same fire again. He went once to Achish, king of
"Second, he went over to the Lord’s enemies.
Would you have believed it: he that killed Goliath, sought a refuge in
Goliath’s land; he who smote the Philistines trusts in the Philistines; nay,
more, he who was Israel’s champion, becomes the chamberlain to Achish, for
Achish said, ‘Therefore will I make thee keeper of my head forever,’ and David
became thus the captain of the body-guard of the king of Philistia, and helped
preserve the life of one who was the enemy of God’s Israel. Ah, if we doubt
God, we shall soon be numbered among God’s foes. Inconsistency will win us over
into the ranks of His enemies, and they will be saying, ‘What do these Hebrews
here?’ ‘The just shall live by faith, but if any man draw back, My soul shall
have no pleasure in him’ — the two sentences are put together as if the failure
of our faith would surely lead to a turning back to sin.
"Third, he was on the verge of still worse
sin — of overt acts of warfare against the Lord’s people. David’s having become
the friend of Achish, when Achish went to battle against
O my readers, what a solemn warning is all of
this for our hearts! How it shows us the wickedness of unbelief and the fearful
fruits which that evil root produces. It is true that David had no reason to
trust Saul, but he had every reason to continue trusting God. But alas,
unbelief is the sin of all others which doth so easily beset us. It is inherent
in our very nature, and it is more impossible to root it out by any exertions
of ours, than it is to change the features of our countenances. What need is
there for us to cry daily, "Lord, I believe, help Thou mine unbelief"
(Mar_9:24). Let me see in David myself,
my very nothingness. O to fully realize that in our best moments, we can never
trust ourselves too little, nor God too much.
"And David arose, and he passed over with
the six hundred men that were with him unto Achish, the son of Maoch, king of
"And David dwelt with Achish at
"And David dwelt with Achish at
In this chapter we have sought to show the
awfulness of unbelief, and the evil character of the fruits that issue from it;
and how that the graces of the strongest Christian soon became feeble unless
they are renewed by the Spirit. But let it be now pointed out that God does not
act capriciously in this: if our graces be not renewed, the fault lies in
ourselves. It is by working backward from effect to cause, that we may here
learn the most important lesson of all.
(1) David sinned grievously in seeking refuge
among the enemies of the Lord.
(2) He went to them without having sought divine
guidance.
(3) He leaned unto his own understanding, and
reasoned that it was best for him to go to
(4) He acted thus because he had given way to
unbelief.
(5) He gave way to unbelief because his faith was
not divinely renewed and prayer in him had been choked.
(6) His faith was not renewed because the Holy
Spirit was grieved over his sin! Re-read these six points in their inverse
order.
One of the chief differences between the Holy
Spirit’s description of Biblical characters and the delineations in human
biographies is, that the former has faithfully presented their failures and
falls, showing us that they were indeed men of "like passions
with us"; whereas the latter (with very rare exceptions) record little else
than the fair and favorable side of their subjects, leaving the impression they
were more angelic than human. Biographies need to be read sparingly, especially
modern ones, and then with due caution (remembering that there is much
"between the lines" not related), lest a false estimate of the life
of a Christian be formed, and the honest reader be driven to despair. But God
has painted the features of Biblical characters in the colors of reality and
truth, and thus we find that "as in water face answereth to face, so the
heart of man to man" (Pro_27:19).
The practical importance (and it is that which
should ever be our first and chief quest as we read and ponder the Scriptures)
of what has just been pointed out should preserve both preacher and hearer from
a one-sided idea of Christian experience. A saint on earth is not a sinless
being; nor, on the other hand, does sin have complete dominion over him. In
consequence of both the "flesh" and the "spirit" still
indwelling him, in "many things" he offends (Jam_3:2), and in many things he pleases God. The
"old man" is not only still alive (though the Christian is to
"reckon" it as being judicially dead before God: Rom_6:11), but is constantly active; and though
divine grace restrain it from breaking forth into much outward evil, yet it
defiles all our inner being, and pollutes our best endeavors both Godward and
manward (Rom_7:14-25). Nevertheless,
the "new man" is also active, producing that which is glorifying to
God.
It is because of this dual experience of the
Christian that we are ever in danger of concentrating too much on the one
aspect, to the ignoring of the other. Those with a pessimistic turn of mind,
need to watch against dwelling too much on the gloomy side of the Christian
life, and spending too much time in Job and the Lamentations, to the neglect of
the later Psalms and the epistle to the Philippians. In the past, a certain
class of writers occupied themselves almost exclusively with the contemplation
of human depravity and its fearful workings in the saint, conveying the idea
that a constant mourning over indwelling sin and groaning over its activities
was the only mark of high spiritual experience. Such people are only happy when
they are miserable. We counsel those who have been strongly influenced by such
teaching, to turn frequently to John’s Gospel, chapters 14 to 17, and turn each
verse into prayer and praise.
On the other side, those with a buoyant
temperament and optimistic turn of mind need to watch against the tendency to
appropriate and meditate upon the promises to the almost total ignoring of the
precepts of Scripture; to strive against lightness and superficiality, and to
be careful they do not mistake exuberance of natural spirits for the steadier
and deeper flow of spiritual joy. To be all the time dwelling upon the
Christian’s standing, his privileges and blessings, to the neglect of his
state, obligations and failures, will beget pride and self-righteousness. Such
people need to prayerfully ponder Romans 7, the first half of Hebrews 12, and
much in 1 Peter. Sinful self and all its wretched failures should be
sufficiently noticed so as to keep us in the dust before God. Christ and His
great salvation should be contemplated so as to lift us above self and fill the
soul with thanksgiving.
The above meditations have been suggested by that
portion of David s life which is now to engage our attention. The more it be
carefully pondered, the more should we be delivered from entertaining an
erroneous conception of the experience and history of a saint. Not that we are
to seize upon these sad blemishes in David to excuse our own faults — no
indeed, that would be wickedness of the worst kind; but we are to be humbled by
the realization that the same evil nature indwells us, and produces works in you
and me equally vile. Those who are surprised that the Psalmist should act as he
here did, must be woefully ignorant of the "plague" of their own
hearts, and blind unto sins in their own lives which are just as abominable in
the sight of the Holy One as were those of David’s.
In our last chapter we saw that unbelief and fear
so gained the upper hand over David, that he exclaimed, "I shall now
perish one day by the hand of Saul: there is nothing better for me than that I
should speedily escape into the land of the Philistines" (1Sa_27:1). And yet, probably only a short while
before, this same David had declared, "Though an host should encamp
against me, my heart shall not fear: though war should rise against me, in this
will I be confident" (Psa_27:3).
Yes, and has not the reader, when in close communion with the Lord, and when
the sails of faith were fully spread and filled with the breeze of the Spirit,
said or felt the same? And, alas that it should be so, has not this confidence
waned, and then disappeared before some fresh trial! How these sad lapses
should show us ourselves, and produce real humility and self abasement. How
often expressions from our own lips in the past condemn us in the present!
Then we pointed out that, "under the
pressure of trial, relief is what the flesh most desires." Perhaps the
reader may ask, "but is not that natural?" Yes indeed, but is it
spiritual? Our first desire in trial, as in everything else, should be that God
may be honored, and for this, we should earnestly seek grace to so conduct
ourselves that we may "glorify the Lord in the fires" (Isa_24:15). Our next concern should be that our
soul may profit from the painful experience, and for this we should beg the
Lord to graciously sanctify it unto our lasting good. But alas, when unbelief
dominates us, God is forgotten, and deliverance, our own case, obsess the mind;
and hence it is that — unless divine grace interpose — we seek relief in the
wrong quarter and by unspiritual means. Thus it was here with David: he and his
men passed over unto Achish, the king of Gath.
"And David dwelt with Achish, he and his
men, every man with his household" (1Sa_27:3).
From these words it seems that Achish, the Philistine, made no demur against
David and his men entering his territory; rather does it look as though he met
with a friendly and kindly reception. Thus, from present appearances — the
obtaining, at last, a quiet dwelling-place — it seemed that the fleshly plan of
David was meeting with real success, that
"And it was told Saul that David was fled to
Gath: and he sought no more again for him" (1Sa_27:4).
This too would seem to confirm the thought that David had acted wisely, and
that God was blessing his worldly scheme, for his family and people now rested
safely from the approaches of their dreaded foe. But when everything is going
smoothly with the Christian, and the enemy ceases to harass him, then is the
time, generally speaking, when he needs to suspect that something is wrong with
his testimony, and beg God to show him what it is. Nor was Saul’s cessation of
hostility due to any improvement of character, but because he dared not to come
where David now was. "Thus many seem to leave their sins, but really their
sins leave them; they would persist in them if they could" (Matthew
Henry).
"And David said unto Achish, If I have now
found grace in thine eyes, let them give me a place in some town in the country,
that I may dwell there: for why should thy servant dwell in the royal city with
thee?" (1Sa_27:5). David knew from
experience how jealous were kings and their favorites, so to prevent the envy
of Achish’s courtiers he deemed it well not to remain too near and receive too
many favors at his hands. Probably the idolatry and corruption which abounded
in the royal city made David desirous of getting his family and people removed
therefrom. But in the light of the sequel, it seems that the principle motive
which prompted him to make this request was, that he might have a better
opportunity to fall upon some of the enemies of Israel without the king of Gath
being aware of it. The practical lesson for us is, that when we forsake the
path of God’s appointment a spirit of restlessness and discontent is sure to
possess us.
David presented his request to Achish very
modestly: "give me a place in some town in the country that I may dwell
there, where they could enjoy greater privacy and more freedom from the idolatry
of the land. Six hundred men and their families would crowd the royal city, and
might prove quite a burden; while there was always the danger of the subjects
of Achish regarding David as a rival in state and dignity. But to what a low
level had God’s anointed descended when he speaks of himself as the
"servant" of Achish! How far from communion with the Lord was he,
when one of the uncircumcised is to choose his dwelling-place for him! A child
of God is "the Lord’s free man" (1Co_7:22):
yes, but to maintain this in a practical way, he must walk in faith and
obedience to Him; otherwise he will be brought in bondage to the creature, as
David was.
"Then Achish gave him Ziklag that day:"
(1Sa_27:6). Originally this city had
been given to the tribe of
"And the time that David dwelt in the
country of the Philistines was a full year and four months" (1Sa_27:7). "But rest reached by self-will
or disobedience is anything rather than peace to the heart that fears God, and
loves His service. David could not forget that
"And David and his men went up, and invaded
the Geshurites, and the Gezrites, and the Amalekites: for those nations were of
old the inhabitants of the land" (1Sa_27:8).
"When the consciences of God’s servants tells them that their position is
wrong, one of their devices not unfrequently is, to give themselves, with fresh
energy, to the attainment of some right end; as if rightly directed, or
successful energy, could atone for committed evil, and satisfy the misgivings
of a disquieted heart. Accordingly, David, still retaining the self-gained rest
of Ziklag, resolved that it should not be the rest of inactivity, but that he
would thence put forth fresh energies against the enemies of God and of His
people. The Amalekites were nigh. The Amalekites were they of whom the Lord had
sworn that He would have war with Amalek from generation to generation. David
therefore went up against them, and triumphed" (B. W. Newton).
Those which David and his men invaded were some
of the original tribes which inhabited
A solemn warning, which we do well to take to
heart, is pointed for us in 1Sa_27:8-9,
namely, not to measure the right or wrong of a course of conduct by the success
which appears to attend it. This principle is now being flagrantly disregarded,
the scripturalness or unscripturalness of an action concerns few professing
Christians today: so long as it seems to produce good results, this is all that
matters. Worldly devices are brought into the "church," fleshly and
high-pressure methods are adopted by "evangelists," and so long as
crowds are drawn, the young people "held," and "converts"
made, it is argued that the end justifies the means. If "souls are being
saved," the great majority are prepared to wink at almost anything today,
supposing that the "blessing of God" (?) is a sure proof that nothing
serious is wrong. So the children of
"And David smote the land, and left neither
man nor woman alive, and took away the sheep, and the oxen, and the asses, and
the camels, and the apparel, and returned and came to Achish" (1Sa_27:9). Mark well the closing words of this
verse: one had thought that Achish was the last man whom David would wish to
see at this time. It had been far more prudent had he returned quietly to
Ziklag, but as we pointed out in a previous chapter, when a saint is out of
communion with God, and controlled by unbelief, he no longer acts according to
the dictates of common sense. A striking and solemn illustration of that fact
is here before us. O that writer and reader may lay this well to heart: faith
and wisdom are inseparably linked together. Nothing but folly can issue from an
unbelieving heart, that is, from a heart which has not been won by divine
grace.
"And Achish said, Whither have ye made a
road today?" (1Sa_27:10). No doubt
the king of
Following his local incursion upon and victory
over the Amalekites, David, instead of quietly making for Ziklag, most
imprudently "came to Achish" (1Sa_27:9).
Seeing him so heavily laden with the spoils which had been taken, the king
inquired where he had been. David feared to tell Achish that he had been destroying
Probably it was his persuading Jonathan to tell
his father that he had gone about his business, telling Ahimelech an untruth,
his prevarications before Achish, and some other instances, which caused David,
when later he penitently reflected upon them, to pray "Remove from me the
way of lying" (Psa_119:29). This
seems to have been David’s "besetting sin," or the particular
inclination of his corrupt nature. Now when we are foiled by any sin, we should
take careful pains lest we settle into a "way" or course of sinning;
for as a brand which has once been in the flame is now more susceptible to fire,
so the committing of any sin renders us more liable to form a habit of that
evil.
Humiliating as may be the acknowledgment of it,
the fact remains that every one of us needs to cry fervently unto God
"Remove from me the way of lying." Because we are descended from
parents who, at the beginning, preferred the devil’s lie to God’s truth, we are
strongly inclined unto lying; yea, it is so much a part of our fallen nature
that none but God can remove it from us. How many indulge in exaggeration,
which is a form of lying. How many deceive by gestures and actions, which is
another form of it. How many make promises (in their letters, for example,
vowing they will soon write again) which they never fulfill. Worse still, how
many lie unto God by false appearances: going through the form of prayer,
feigning to be very pious outwardly, when their hearts and minds are upon the
things of the world. Of old God said, "Ephraim compasseth Me about with
lies, and the house of
The consequences of David’s lie soon became
apparent. "And it came to pass in those days, that the Philistines
gathered their armies together for warfare, to fight with
This sore dilemma in which David found himself,
is recorded for our learning. It is a solemn warning of what we may expect if
we forsake the path of God’s precepts. If we enter upon a wrong position, then,
trying and unpleasant situations are sure to arise — situations which our
consciences will sharply condemn, but from which we can see no way of escape.
When we deviate from the path of duty, in the slightest degree, each
circumstance that follows will tend to draw us farther aside. Once a rock
starts downhill, it gains momentum with every bound that it takes. Then how
watchful we need to be against the first false step; yea, how earnestly should
we pray, "Hold thou me up, and I shall be safe" (Psa_119:117)! Satan rests not satisfied for the
Christian to yield one "little" point, and knows full well our doing
so greatly lessens our resistance to his next temptations.
For the sake of younger readers, let us enlarge a
little more upon this point. To go anywhere we ought not, will bring us into
temptations that it will be almost impossible to resist. To seek the society of
non-Christians is to play with fire, and to accept favors from them will almost
certainly result in our getting burned. To compromise one point, will be
followed by letting down the bars at others. For a young lady to accept the
attentions of an undesirable young man, makes it far harder to reject his later
advances. Once you accept a favor — even if it be but a "joy-ride" in
an auto — you place yourself under an obligation, and though you be asked to
pay a high price in return, yet if you demur, "ingratitude" is what
you are likely to be charged with. Then go slow, we beg you, in accepting
favors from any, especially from those who are likely to take an unfair
advantage of you.
David had done wrong in seeking protection from
Saul in the land of the Philistines, and now the king of
"And David said to Achish, Surely thou shalt
know what thy servant can do" (1Sa_28:2).
Probably David was quite undecided how to act, and cherished a secret hope that
the Lord would help him out of his great difficulty; yet this by no means
excused him for returning an insincere and evasive answer. "And Achish
said to David, Therefore will I make thee keeper of mine head forever."
The king of
"Now Samuel was dead, and all
"And the Philistines gathered themselves
together, and came and pitched in Shunem: and Saul gathered all
"And when Saul enquired of the Lord, the
Lord answered him not" (1Sa_28:6).
Unspeakably solemn is this: the case of one abandoned by God. It was under
urgent terror, and not as a preparation for repentance, that Saul now sought
unto the Lord. He did not "inquire" of Him till his doom was sealed,
till it was too late, for God will not be mocked. O unbelieving reader, heed
that call, "seek ye the Lord while He may be found, call ye upon Him while
He is near" (Isa_55:6); otherwise,
God may yet say of thee, as of those of old, "These men have set up their
idols in their hearts, and put the stumblingblock of their iniquity before
their face: should I be inquired of at all by them?" (Eze_14:3).
"And when Saul enquired of the Lord, the
Lord answered him not" (1Sa_28:6).
Some see a contradiction between this statement and what is said in 1Ch_10:13-14, "So Saul died for his
transgression which he committed against the Lord, against the word of the
Lord, which he kept not, and also for asking of a familiar spirit, to enquire;
and enquired not of the Lord." The "literalists" of the day,
those who are incapable of seeing beneath the bare letter of the Word, may well
be tripped up by a comparison of the two passages; but he who is taught the
spiritual meaning of the Scriptures perceives no difficulty. There is much that
passes for "prayer" among men (when they are in great physical
distress) which unto God is no more than the "howling" of beasts: see
Hos_7:14. Saul "enquired" in
a hypocritical manner, which the Lord would not regard at all. The ear of the
Lord is open unto none save those of a broken heart and a contrite spirit.
"Then said Saul unto his servants, Seek me a
woman that hath a familiar spirit, that I may go to her, and enquire of her.
And his servants said to him, Behold, there is a woman that hath a familiar
spirit at Endor" (1Sa_28:7). Here
we behold the fearful wickedness of one who was righteously abandoned by God.
Fearful presumption was it for Saul to deliberately and definitely resort unto
one who practiced diabolical arts. Only a little before, he had banished from
the land those who had "familiar spirits" (1Sa_28:3), known today as "mediums." It illustrates
the fact that apostates frequently commit those very sins which they once were
most earnest in opposing. We shall not follow Saul through the remainder of
this chapter, but pass on to the twenty-ninth, where the Holy Spirit continues
the narrative about the Philistines and David.
"Now the Philistines gathered together all
their armies to Aphek; and the Israelites pitched by a fountain which is in
Jezreel. And the lords of the Philistines passed on by hundreds, and by
thousands; but David and his men passed on in the rereward with Achish" (1Sa_29:1-2). "If David had told the truth,
Achish would never have dreamed of enrolling him amongst the hosts of the
Philistines. It was his own contrivance that had brought him there. He, who so
well knew how to discriminate between the Philistines and the armies of the
living God; and who, on the ground of that distinction, had so often sought and
obtained the assistance of the God of Israel, now found himself leagued with
the enemies of God for the destruction of God’s people. He who had so
distinctly refused to stretch out his hand against the Lord’s anointed, was now
enrolled with those very hosts who were about to shed the blood of Saul, and of
Jonathan too, upon the mountains of Gilboa. Such were the terrible
circumstances in which David suddenly found himself. He seems to have looked
upon them as hopeless, nor do we read of his attempting any remedy.
"But David had not ceased to be the subject
of care to the great Shepherd of Israel. He had wandered, and was to be brought
back. The secret providence of God again interfered, and separated him from the
camp of the Philistines" (B. W. Newton). Yes, man’s extremities are (so to
speak) God’s opportunities, and from the dilemma out of which David could see
no way of escape, He graciously extricated him; without his having to move a
finger, a door was opened for his deliverance. The means which the Lord
employed upon this occasion should cause us to bow in adoration before the High
Sovereign over all, and deepen our trust in Him.
"Then said the princes of the Philistines,
What do these Hebrews here? And Achish said unto the princes of the
Philistines, is not this David, the servant of Saul the king of
The esteem and affection of the wicked often
becomes snares mediate court of Achish, but lords of other principalities, who
were confederates with him. These now opposed the design of Achish to use David
and his men in the forthcoming battle.
"And the princes of the Philistines were
wroth with him: and the princes of the Philistines said unto him, Make this
fellow return, that he may go again to his place which thou hast appointed him,
and let him not go down with us to battle, lest in the battle he be an
adversary to us: for wherewith should he reconcile himself unto his master?
should it not be with the heads of these men? Is not this David, of whom they
sang one to another in dances, saying, Saul slew his thousands, and David his
ten thousands?" (1Sa_29:4-5).
"Though God might justly have left David in his difficulty, to chasten him
for his folly, yet because his heart was upright with Him. He would not suffer
him to be tempted above what he was able, but with the temptation made a way
for his escape (1Co_10:13). A door was
opened for his deliverance out of this strait. God inclined the hearts of the
Philistine princes to oppose his being employed in this battle, and to insist
upon him being dishonoured; and thus their enmity befriended him, when no
friend he had was capable of doing him such a kindness" (Matthew Henry).
The esteem and affection of the wicked often
become snares to us; but reproaches, contempt, injurious suspicions, prove
beneficial, and the ill-usage of the ungodly by which we are driven from them,
is much better for us than their friendship which knits us to them. "When
worldly people have no evil to say to us, but will bear testimony to our
uprightness, we need no more from them; and this we should aim to acquire by
prudence, meekness, and a blameless life. But their flattering commendations
are almost always purchased by improper compliances, or some measure of
deception, and commonly cover us with confusion. It is seldom prudent to place
great confidence in one who has changed sides, except as the fear of God
influences a real convert to conscientious fidelity" (Thomas Scott). It is
striking to note the particular thing which God made use of to influence those
Philistine lords against David: it was the song which the women of Israel had
sung in David’s honor, and which now for the third time brought him into
dishonor — so little are the flatteries of people worth! They stir up jealousy
and hatred in others; yet in the hand of God it became the instrument of
David’s deliverance.
Achish now summoned David into his presence and
said, Wherefore now return, and go in peace, that thou displease not the lords
of the Philistines" (1Sa_29:7). No
doubt David secretly rejoiced at this deliverance from his sore dilemma, yet he
was unwilling that the king of
"Preserve me, O God: for in Thee do I put my
trust" (Psa_16:1). This is a
prayer which, in substance at least, every child of God frequently puts up to
his heavenly Father. He feels his own insufficiency, and calls upon One who is
all-sufficient. He realizes how incompetent he is to defend and protect
himself, and seeks the aid of Him whose arms are all-mighty. If he is in his
right mind, before starting out on a journey, when any particular danger
threatens him, and ere settling down For the night’s repose, he commits himself
into the custody and care of Him who never slumbers or sleeps. Blessed
privilege! Wise precaution! Happy duty! The Lord graciously keep us in a spirit
of complete dependence upon Himself.
"The Lord preserveth all them that love
Him" (Psa_145:20). Most Christians
are readier to perceive the fulfillment of this precious promise when they have
been delivered from some physical danger, than when they were preserved from
some moral evil; which shows how much more we are governed by the natural than
the spiritual. We are quick to own the preserving hand of God when a disease
epidemic avoids our home, when a heavy falling object just clears our path, or
when a swiftly-moving auto just misses the car we are in; but we ought to be
just as alert in discerning the miraculous hand of God when a powerful
temptation is suddenly removed from us, or we are delivered from it.
"But the Lord is faithful, who shall
stablish you, and keep you from evil" (2Th_3:3).
The Lord’s people are surrounded with a variety of evils within and without.
They have sin in them, and it is the cause and fountain of all the evil and
misery which they at any time feel and experience. There is the evil one
without, who endeavors at times to bring great evil upon them. But the Lord
"keepeth His people from evil," not that they are exempted wholly and
altogether from evil. Yet they are kept from being overcome by and engulfed in
it. Though they fall, they shall not he utterly cast down, for the Lord
upholdeth them with His debt hand.
Wondrous are the ways in which God preserves His
saints. Many a one has been withheld from that success in business on which he
had fondly set his heart: it was God delivering him from those material riches
which would have ruined his soul! Many a one was disappointed in a love affair:
it was God delivering from an ungodly partner for life, who would have been a
constant hindrance to your spiritual progress! Many a one was cruelly treated
by trusted and cherished friends: it was God breaking what would have proved an
unequal yoke! Many a parent was plunged into grief by the death of a dearly
loved child: it was God, in His mercy, taking away what would have proved an
idol. Now we see these things through a glass darkly, but the Day will come,
dear reader, when we shall perceive clearly that it was the preserving hand of
our gracious God thus dealing with us at those very times when all seemed to be
working against us.
The above meditations have been suggested by what
is recorded in 1Sa_29:1-11. At the
close of our last chapter we saw how mercifully God interposed to deliver His
servant from the snare of the fowler. Through his unbelief and self-will, David
found himself in a sore dilemma. Seeking help from the ungodly, he had placed
himself under obligation to the king of
And how was that "way to escape" opened
for him? Ah, this is the point to which we wish to particularly direct our
attention. It was not by means of any visible or outward work, but through the
inward and secret operations of His power. The Lord turned against David the
hearts of the other "lords of the Philistines" (1Sa_29:3-5); and in consequence, Achish was
obliged to part with his services. Ah, my reader, how often was the Lord
secretly working for you, when He turned the heart of some worldling against
you! If we were more spiritual, this would be perceived more clearly and
frequently by us, and we should then render unto our gracious Deliverer the
praise which is His due. David’s discharge from the service of Achish was just
as much a miracle as was his deliverance from the enmity of Saul; it was as
truly the working of God’s preserving power to rouse the jealousy and enmity of
the Philistine lords against David, as it was to shield him from the javelin
which the demon possessed king hurled at him (1Sa_18:11).
"So David and his men rose up early to
depart in the morning to return into the land of the Philistines. And the
Philistines went up to Jezreel" (1Sa_29:11).
Commanded by the king of
"So David and his men rose un early to
depart in the morning to return into the land of the Philistines. And the
Philistines went up to Jezreel." Delivered from a sore dilemma, a heavy
burden removed from his shoulders, we may well suppose it was with a light
heart that David now led his men out of the camp of Achish. Blithely
unconscious of the grievous disappointment awaiting them, David and his men
retraced their steps to Ziklag, for it was there he had deposited all that was
chiefly dear to him on earth: his wives and his children were there, it was
there he had formed a rest for himself — but, apart from God! Ah, how little do
any of us know what a day may bring forth: how often is a happy morning
followed by a night of sadness: much cause have we while in this world to
"rejoice with trembling" (Psa_2:11).
Though David had now been delivered from his
false position as an ally of Achish against Israel, not yet had he been brought
back to God. Deep exercises of heart were required for this, and He who
preserveth His people from fatal backsliding saw to it that His erring servant
should not escape. Though He is the God of all grace, yet His grace ever reigns
"through righteousness," and never at the expense of it. Though His
mercy delivers His saints from the sad pitfalls into which their folly leads
them, usually, He so orders His providences, that they are made to smart for
their wrong-doing; and the Holy Spirit uses this to convict them of their sins,
and they, in turn, condemn themselves for the same. The means employed by God
on this occasion were drastic, yet surely not more so than the case called for.
"And it came to pass, when David and his men
were come to Ziklag on the third day, that the Amalekites had invaded the
south, and Ziklag, and smitten Ziklag, and burned it with fire" (1Sa_30:1). After a three days’ march from the
camp of Achish, hoping to find rest in their homes and joy in the bosom of
their families, here was the scene upon which the eyes of David and his men now
fell! What a bitter moment must this have been for our hero! His little all had
vanished: he returns to the place where his family and possessions were, only
to find the city a mass of smoking ruins, and those whom he loved no longer
there to welcome him. When we leave our families (though it be for only a few
hours) we cannot foresee what may befall them, or ourselves, ere we return; we
ought therefore to commit each other to the protection of God, and to render
unto Him unfeigned thanks when we meet again in peace and safety.
"And had taken the women captives, that were
therein: they slew not any, either great or small, but carried them away, and
went on their way" (1Sa_30:2). Let
us learn from this that it is the part of wisdom, on all occasions, to moderate
our expectation of earthly comforts, lest we should by being over-sanguine,
meet with the more distressing disappointment. Behold here the restraining
power of the Lord, in preventing the Amalekites from slaying the women and
children. "Whether they spared them to lead them in triumph, or to sell
them, or to use them for slaves, God’s hand must be acknowledged, who designed
to make use of the Amalekites for the correction, but not for the destruction,
of the house of David" (Matthew Henry). Blessed is it to know that even in
wrath God remembers "mercy" (Hab_3:2).
"And had taken the women captives, that were
therein: they slew not any, either great or small, but carried them away, and
went on their way." From this we may also see how sorely David was now
being chastened for being so forward to go with the Philistines against the
people of God. Hereby the Lord showed him he had far better have stayed at home
and minded his own business. "When we go abroad, in the way of our duty,
we may comfortably hope that God will take care of our families, in our
absence, inst not otherwise" (Matthew Henry). No, to count upon the Lord’s
protection, either for ourselves or for our loved ones, when we enter forbidden
territory, is wicked presumption and not faith. It was thus the devil sought to
tempt Christ: Cast Thyself down from the pinnacle of the temple, and the angels
shall safeguard Thee.
"So David and his men came to the city, and
behold it was burned with fire; and their wives, and their sons, and their
daughters, were taken captives. Then David and the people that were with him
lifted up their voice and wept, until they had no more power to weep" (1Sa_30:3-4). Ah, now he was tasting the
bitterness of being without the full protection of God. As a homeless wanderer,
hunted like a partridge upon the mountains, despised by the Nabals who dwelt at
ease in the land, yet never before had he known the like of this. But now,
under the protection of the king of Gath, and with a city of his own, he learns
that without God’s shelter, he is exposed indeed. Learn from this, dear reader,
how much we lose when we enter the path of self-will. In the first shock of
disappointment, David could only weep and wail; all appeared to be irrevocably
lost.
"It was indeed no wonder that David’s heart
was stricken. He had never before known what it was to be smitten like this by
the chastening hand of God. Of late he had seemed even more than ordinarily to
be the subject of His care: but now the relation of God seemed suddenly changed
into one of severity and wrath. During the year that David had watched his
father’s flock, during his residence in the courts of Saul, during the time of
his sorrowful sojourn in the wilderness, during his late eventful history in
Ziklag, he had never experienced anything but kindness and preservation from
the hand of God. He had become so long accustomed to receive sure protection
from God’s faithful care, that he seems to have calculated on its uninterrupted
continuance. He had lately said. ‘The Lord render unto every man his
righteousness. . . and let Him deliver me out of all tribulation.’ But now the
Lord Himself seemed turned into an enemy, and to fight against him. Nor could
the conscience of David have failed to discern the reaSong. It must have owned
the justice of the blow. Thus, however, the bitterness of his agony would be
aggravated, not lessened" (B. W. Newton).
"And David’s two wives were taken captives,
Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite" (1Sa_30:5). Why did the historian, after
specifically stating in 1Sa_30:2 that
the Amalekites had "taken the women captives," enter into this
detail? Ah, is the answer far to seek? Is it not the Holy Spirit making known
to us the prime cause of the Lord’s displeasure against David? His "two
wives" was the occasion of the severing of his communion with the Lord,
which, as we have seen, was at once followed by Saul’s renewed attack (see 1Sa_25:43-44 and 1Sa_26:1-2),
his unbelieving fear (1Sa_27:1), and
his seeking help from the ungodly (1Sa_27:2-3).
We mention this because it supplies the key to all that follows from 1Sa_25:44, and so far as we know no other writer
has pointed it out.
"And David was greatly distressed: for the
people spake of stoning him, because the soul of all the people was grieved
(bitter), every man for his sons and for his daughters" (1Sa_30:6). Poor David! one trouble was added to
another. Heartbroken over the loss of his family, and the burning of his city,
additional distress was occasioned by the murmuring and mutiny of his men. They
considered the entire blame rested upon their leader, for having journeyed to
Achish and left the city of Ziklag defenseless, and because he had provoked the
Amalekites and their allies (1Sa_27:8-9)
by his inroad upon them, who had now availed themselves of the opportunity to
avenge the wrong. "Thus apt are we, when in trouble, to fly into a rage
against those who are in any way the occasion of our troubles, when we overlook
the Divine providence and have no due regard to God’s hand in it" (Matthew
Henry).
"On all past occasions he had ever found
some to sympathize with, and to console him in his afflictions. In the house of
Saul, he had had the affection of Jonathan, and the favor of many beside: even
in the wilderness, six hundred out of
And what was the Lord’s purpose in these sore
trials which now came upon David? It was not to crush him and sink him into
despair. No, rather was it with the design of moving him to "humble
himself beneath His mighty hand" (1Pe_5:6),
confess his wrong-doing, and be restored to happy fellowship. God’s heaviest
chastenings of "His own" are sent in love and for the benefit of
their subjects. But to enter into the good of them, to afterward enjoy
"the peaceable fruit of righteousness" therefrom, the recipient of
those chastenings must be "exercised thereby" (Heb_12:11): he must bow beneath the rod, yea,
"hear" and "kiss" it, before he will be the spiritual
gainer. Thus it was with the subject of these chapters, as will appear in the
immediate sequel.
In our last we directed attention to the gracious
manner in which the Lord put forth His interposing hand to deliver David from
that snare of the fowler into Which his unbelief and folly had brought him. Ere
passing on to the immediate sequel, let us pause and admire the blessed way in
which God timed His intervention. "To everything there is a season . . .
He hath made everything beautiful in His time" (Ecc_3:1, Ecc_3:11):
equally so in the spiritual realm as in the natural. Probably every Christian
can look back to certain experiences in life when his circumstances were
suddenly and unexpectedly changed. At the time, he understood not the meaning
of it, but later was able to perceive the wisdom and goodness of Him who shaped
his affairs. There have been occasions when our situation was swiftly altered,
by factors over which we had no control, which called for us to move on: but
the sequel showed it was God opening our way to go to the help of others who
sorely needed us. So it was now with David.
"My times are in Thy hand" (Psa_31:15). Yes, my "times" of
tarrying and my "times" of journeying; my "times" of
prosperity and my "times" of adversity; my "times" of
fellowship with the saints and my "times" of isolation and
loneliness; each and all are ordered by God. It is blessed to know this, and
more blessed still when the heart is permitted to rest thereon. Nothing is more
quieting and stabilizing to the soul than the realization that everything was
ordained by omniscience and is now ordered by infinite love: that He who
eternally decreed the hour of my birth has fixed the day of my departure from
this world; that my "times" of youth and health and my
"times" of infirmity and sickness are equally in God’s hands. He
knows when it is best to bring me out of a distressing situation, and His mercy
opens the way when it is His time for me to make a move.
While David and his men were in the camp of
Achish, the Amalekites took advantage of their absence, fell upon the
unprotected Ziklag, burned it, and carried away captive all the women and
children. Their husbands and fathers knew nothing of this: no, but God did, and
He had designs of mercy toward them. Their sad case seemed a hopeless one
indeed, but appearances are deceptive. Though they were unaware of the fact,
God had already set moving the means for their deliverance. Unlike us, God is
never too early, and He is never too late. Had David and his men been
discharged by Achish a week sooner, they had been on hand to defend Ziklag, and
a needed chastisement and a great blessing from it had been missed! Had they
returned home a week later, they had probably been too late to recover their
loved ones. Admire, then, the timeliness of God’s freeing David from the yoke
of the Philistines.
"So David and his men came to the city, and,
behold, it was burned with fire; and their wives, and their sons, and their
daughters, were taken captives. Then David and the people that were with him
lifted up their voice and wept, until they had no more power to weep" (1Sa_30:3-4), Observe, there was no turning unto
God, or seeking to cast their care upon Him! They were completely overwhelmed
by shock and grief. Perhaps the reader knows something of such a state from
painful experience. A heavy financial reverse which plunged the soul into dark
gloom; or a sudden bereavement came, and in the bitterness of grief all seemed
to be against you and even the voice of prayer was silenced. Ah, David and his
men are not the only ones who have been overwhelmed by trouble and anguish.
"And David was greatly distressed; for the
people spake of stoning him, because the soul of all the people was grieved,
every man for his sons, and every man for his daughters" (1Sa_30:6). The turning against him of his
faithful followers was the final ingredient in the bitter cup which David was
now called on to drink. But even this was of God: if one stroke of His
chastening rod avails not, it must be followed by another; and if necessary,
yet others, for our holy Father will not suffer His wayward children to remain
impenitent indefinitely. So it was here: the sight of Ziklag in ruins and the
loss of his family did not bring David to his knees; so yet other measures are
employed. The anger of his men aroused him from his lethargy, the menacing of
his own life by intimate friends was the way God took to bring him back unto
Himself.
"But David encouraged himself in the Lord
his God" (1Sa_30:6). Here is where
light broke into this dark scene, yet care needs to be taken lest we make a
wrong use of the same. No one sentence in God’s Word is to be interpreted as an
isolated unit, but scripture must be compared with scripture. Much is included
in the words now before us, far more than any human writer is capable of fully
revealing. Attention needs to be directed unto three things: first, what is
pre-supposed in David’s "encouraging himself in the Lord"; second,
what is signified thereby; third, what followed the same. If we take into
consideration the real character of David as "the man after God’s own
heart," if we bear in mind the whole context recounting his sad lapses, and,
above all, if we view our present verse in the light of the Analogy of faith,
little difficulty should be experienced in "reading between the
lines."
"But David encouraged himself in the Lord
his God." Ah, much is implied here. David could not truly "encourage
himself in the Lord" until there had been previous exercises of heart:
conviction, contrition, confession, necessarily preceded comfort and
consolation. "He that covereth his sins shall not prosper: but whoso
confesseth and forsaketh them shall have mercy" (Pro_28:13): that enunciates an unchanging
principle in God’s governmental dealings, with unconverted and converted alike.
Had there been no repentance on David’s part, no unsparing condemnation of
himself, no broken-hearted acknowledgment unto God of his failures, he would
have been "encouraging himself" in sin and that would be
"turning the grace of our God into lasciviousness." Not only has
Christ died to save His people from the penalty of their sins, but He has also
procured the Holy Spirit to work in them a hatred for the vileness of their
sins! And as there is no forgiveness and cleansing for the saint without
confession (1Jo_1:9), so there is no
acceptable "confession" save that which issues from a contrite heart.
There is great need today for the above
principles to be explained unto and impressed upon professing Christians.
Neither God’s glory will be maintained nor the good of His people promoted, if
we conceal and are silent about the requirements of His righteousness. God’s
mercy is exercised in a way of holiness: where there is no repentance, there is
no forgiveness; where there is no turning away from sin, there is no blotting
out of sins. Something more is required than simply asking God to be gracious
unto us for Christ’s sake. There are many who quote "the blood of Jesus
Christ His Son cleanseth us from all sin" (1Jo_1:7),
but there are few indeed who faithfully point out that that precious promise is
specifically qualified with, "IF we walk in the light as He is in the
light." If we avoid the searching light of God’s holiness, if we hide,
excuse, repent not of and refuse to make daily confession of our sins, then the
blood of Christ certainly does not "cleanse" us from all sin. To
insist on the contrary is grossly dishonoring to the Blood, and is to make
Christ the Condoner of evil!
Weigh well the following: "If they pray
toward this place, and confess Thy name, and turn from their sin, when Thou
afflictest them: then hear Thou in Heaven, and forgive the sin of Thy servants
. . . If Thy people go out to battle against their enemy, whithersoever Thou
shalt send them, and shall pray unto the Lord toward the city which Thou hast
chosen, and toward the house that I have built for Thy name: Then hear Thou in
Heaven their prayer and their supplication, and maintain their cause. If they
sin against Thee (for there is no man that sinneth not), and Thou be angry with
them, and deliver them to the enemy, so that they carry them away captives unto
the land of the enemy, far or near; Yet if they shall bethink themselves in the
land whither they were carried captives, and repent, and make supplication unto
Thee in the land of them that carried them captives, saying, We have sinned,
and have done perversely, we have committed wickedness; and so return unto Thee
with all their heart, and with all their soul, in the land of their enemies,
which led them away captive, and pray unto Thee . . . Then hear Thou their
prayer and their supplication in heaven Thy dwelling-place, and maintain their
cause, and forgive Thy people that have sinned against Thee" (1Ki_8:35-36, 1Ki_8:44-50).
And God is still the same. No change of "dispensation" effects any
alteration in His character, or in anywise modifies His holy requirements: with
Him there is "no variableness neither shadow of turning" (Jam_1:27).
"But David encouraged himself in the Lord
his God." Having sought to indicate what is pre-supposed by those words,
let us now briefly consider what is signified by them. The same Holy Spirit who
convicts the backslidden saint of his sins, works in him a sincere repentance,
and moves him to frankly and freely confess them to God, also gives him a
renewed sense of the abounding mercy of God, strengthens faith in His blessed
promises, and reminds him of His unchanging faithfulness (1Jo_1:9): and thus the contrite heart is enabled
to rest in the infinite grace of God; and being now restored to communion with
Him, the soul "encourages" itself in His perfections. Thus, just as
the Holy Spirit delivers the saint from heeding Satan’s counsel to hide his
sins, so also does He rescue him from Satan’s attempts to sink him in despair
after he is convicted of his sins.
"But David encouraged himself in the Lord
his God." This means that he reviewed afresh the everlasting covenant
which God had made with him in Christ, that covenant "ordered in all
things and sure." It means that he recalled God’s past goodness and mercy
towards him, which reassured his heart for the present and the future. It means
that he contemplated the omnipotency of the Lord, and realized that nothing is
too hard for Him, no situation is hopeless unto His mighty power, for He is
able to overrule evil unto good, and bring a clean thing out of an unclean. It
means that he remembered God’s promises to bring him safely to the throne, and
though he knew not how his immediate trouble would disappear, without doubting,
he hoped in God, and confidently counted upon His undertaking for him. O
Christian reader, when we are at our wit’s end, we should not be at faith’s
end. See to it that all is right between your soul and God, and then trust in
His sufficiency.
When all things were against him, David’s faith
was stirred into exercise: he turned unto the One who had never failed him, and
from whom he had so sadly departed. Ah, blessed is the trial, no matter how
heavy; precious is the disappointment, no matter how bitter, that issues thus.
To penitently return unto God means to be back again in the place of blessing.
Better, far better, to be in the midst of the black ruins of Ziklag, surrounded
by a threatening mob, than to be in the ranks of the Philistines fighting
against His people. Have we, in any way, known what bitter disappointment
means? And have we in the midst of it turned unto Him who has smitten us, and
"encouraged" ourselves in Him? If so, then like David, we may say,
"Before I was afflicted, I went astray; but now have I kept Thy Word"
(Psa_119:67).
O that it may please the Lord to bless this
chapter to some sorely distressed soul, who is no longer enjoying the light of
His countenance, but who is beneath His chastening frowns. You may be borne
down by sorrow and despondency, but no trouble is too great for you to find
relief in God: in the One who has, in righteousness, sent this sorrow upon you.
Humble yourself beneath His mighty hand, acknowledge to Him your sins, count
upon the multitude of His mercies, and seek grace to rest upon His comforting
promises. When faith springs up amidst the ruins of blighted hopes, it is a
blessed thing. What has just been before us marked a turning-point in David’s
life; may it be so in yours. "Cast thy burden upon the Lord, and He shall
sustain thee" (Psa_55:22).
O my reader, be you a believer, or an unbeliever,
none but God can do you good, relieve your distress, remove the load From your
heart, and bring blessing into your life. If you refuse to humble yourself
before Him, lament the course of self-will which you followed, and turn from
the same, you are your own worst enemy and are forsaking your own mercies. But
if you will, take your place before Him in the dust, repent of your wickedness,
and seek grace to live henceforth in subjection to His will, then pardon,
peace, joy, awaits you. No matter how sadly you have failed in the past, nor
what light and favors you sinned against, if you will own it all in brokenness
of heart unto the Lord, He is ready to forgive.
"And David said to Abiathar the priest,
Ahimelech’s son, I pray thee, bring me hither the ephod. And Abiathar brought
thither the ephod to David. And David enquired at the Lord, saying, Shall I
pursue after this troop? shall I overtake them?" (1Sa_30:7-8). Here we see the first result which
followed David’s turning back unto God. It is blessed to observe that the Holy
Spirit has thrown a veil of silence over what took place in secret between
David and the Lord, as He has over Christ’s private interview with Peter (1Co_15:5). But after telling us of David’s
encouraging himself in the Lord, He now reveals the reformation which took
place in his conduct. Nothing was said of David’s seeking counsel from God when
he journeyed to Achish (1Sa_27:2), but
now that he is restored to happy fellowship, he will not think of taking a step
without asking for divine guidance.
Very blessed indeed is what is recorded in 1Sa_30:7-8. Moses had laid it down as a law that
the leader of Israel should "stand before" (Eleazar) the priest, who
shall ask counsel for him after the judgment of Urim before the Lord: at his
word shall they go out, and at his word they shall come in" (Num_27:21), and in compliance therewith, David
turned to the priest, and bade him seek the mind of the Lord as to how he
should now act in this dire emergency. Learn from this that obedience to the
revealed will of God is the best evidence of having been restored to communion
with Him. Of course it is, for it is the very nature of love to seek to please
its object. Let us test, then, our practical relation to God, not by our
feelings nor by our words, but by the extent to which we are in actual
subjection to Him, and walking in a spirit of dependency upon Him.
Notice here how indwelling grace triumphed over
the promptings of the flesh. Mere nature would urge that David’s only possible
course was to rush after the Amalekites and seek to rescue any of the women and
children who might yet be alive. But David was now delivered from his impetuous
self-confidence; his soul was again "like a weaned child." God was
now to order all the details of his life. Alas, most of us have to receive many
hard knocks in the by-paths of folly, before we are brought to this place. It
is indeed much to be thankful for when the feverish restlessness of the flesh
is subdued, and the soul truly desires God to lead us step by step: progress
may not seem so swift, but it certainly will be more sure. The Lord graciously
lay His quieting hand upon each of us, and cause us to look unto and rest in
Himself alone.
We are now to be engaged with the blessed sequel
to David’s putting matters right between his soul and God, and his encouraging
himself in the Lord. At the close of the preceding chapter we saw that the
first result of his returning to God was that he summoned the high priest with
his ephod, and "enquired of the Lord" whether or not he should pursue
after those who had burned Ziklag and carried away his wives captive. This
exemplifies a principle which is ever operative when there has been a true
reformation of heart: our own wisdom and strength are disowned, and divine help
and guidance are earnestly sought. Herein are we able to check up the state of
our souls and discover whether or not we are really walking with the Lord.
Backsliding and a spirit of independency ever go together; contrariwise,
communion with God and dependence upon Him are never separated.
As we pointed out in our last, the Mosaic law
required that Israel’s ruler should stand before the priest, who would ask
counsel for him as to whether he should go out or no (Num_27:21). In like manner, the saint today is
bidden to "Commit thy way unto the Lord, trust also in Him, and He shall
bring it to pass" (Psa_37:5). No
step in life should be taken, be it great or small, without first waiting upon
God for direction: "If any of you lack wisdom, let him ask of God, that
giveth to all liberally, and upbraideth not; and it shall be given him" (Jam_1:5). To seek not wisdom from above, is to
act in self-sufficiency and self-will; to honestly and earnestly apply for that
wisdom, betokens a heart in subjection to God, desirous of doing that which is
pleasing to Him.
"In all thy ways acknowledge Him": if
this be faithfully done, then we may be fully assured that "and He shall
direct thy paths" (Pro_3:6). The
serious trouble into which David fell when he sought refuge in the land of
Gath, had arisen immediately from failure to enquire of the Lord; but now he
consulted Him through the high priest: "Shall I pursue after this troop?
shall I overtake them?" (1Sa_30:8).
Blessed indeed is this. Would that we might learn to imitate him, for our
fleshly efforts to undo the consequences of our unbelief and folly only cause
us to continue going on in the same path which brought God’s chastening upon
us; and this is certain to end in further disappointment. "Be still, and
know that I am God" is the word we need to heed at such a time: to
unsparingly judge ourselves, and suffer the hand that has smitten to now lead
in His path, is the only way to recovery. Only then do we give evidence that
disappointment and sorrow have been blest to our souls.
Unspeakably precious is it to note the Lord’s
response to David’s inquiry: "And He answered him, Pursue: for thou shalt
surely overtake them, and without fail recover all" (1Sa_30:8). "See the goodness and
perfectness of the grace of God. There was no delay in this answer — no reserve
— no ambiguity; more even was told than David had asked. He was told not only
that he might pursue, but that he should surely recover all. In a moment the
black cloud of sorrow that had hung so darkly over David’s soul was gone: agony
gave place to joy: and he whom his companions had been dooming to death, stood
suddenly before them as the honoured servant of the Lord his God, commissioned
to pursue and to conquer. He did pursue, and all was as God had said" (B.
W. Newton).
"So David went, he and the six hundred men
that were with him" (1Sa_30:9).
The force of this can only be perceived and appreciated by recalling what was
before us in 1Sa_30:6 : "David was
greatly distressed, for the people spake of stoning him"! What a change we
behold now! The enmity of his men has been stilled, and they are again ready to
follow their leader. Herein we see the third consequence of David’s spiritual
return and encouraging himself in the Lord. First, he had submitted to the
divine order, and sought guidance from God. Second, he had promptly received a
gracious response, the Lord granting the assurance he so much desired. And now
the power of God fell upon the hearts of his men, entirely subduing their
mutiny, and making them willing, weary and worn as they were, to follow David in
a hurried march after the Amalekites. O how much do we lose, dear reader, when
we fail to right matters with God!
"So David went, he and six hundred men that
were with him." Here is David’s response to the word he had received from
God through the high priest. Without taking rest or refreshment, he at once set
out in pursuit of the ravagers. Tired and weak as he well might be, David was
now nerved to fresh endeavors. Ah, is it not written, "They that wait upon
the Lord shall renew their strength; they shall mount up with wings as eagles;
they shall run, and not be weary: they shall walk, and not faint" (Isa_40:31)? So it ever is. If we truly desire
spiritual guidance of the Lord, and humbly and trustfully seek it from Him, our
inner man will be renewed, and we shall be empowered to follow the path of His
ordering.
"And came to the brook Besor, where those
that were left behind stayed" (1Sa_30:9).
This teaches us that when we are in the current of the revealed will of God,
all will not, necessarily, be plain sailing. We must be prepared to meet with
difficulties and obstacles even in the path of obedience. It was by faith in
the word that he had received from Jehovah that David turned from the ruins of
Ziklag, and faith must be tested. A severe trial now confronted David: fatigued
from their former journey and their spirits further depressed by the sad scene
they had gazed upon, many of his men, though willing, were unable to proceed
farther; and he left no less than two hundred behind at the brook of Besor.
"But David pursued, he and four hundred men:
for two hundred abode behind, which were so faint that they could not go over
the brook Besor" (1Sa_30:10).
Considerate of the state of his men, David would not drive or force those who
were faint to accompany him. Further proof was this that our hero was now again
in communion with God, for "He knoweth our frame, He remembereth that we
are dust" (Psa_103:14) — alas, how
often do those who profess His name seem to forget this. But though his company
was now reduced by one third, and, as 1Sa_30:17
plainly intimates, was far inferior to the Forces of the Amalekites, yet David
relied implicitly on the Word of the Lord, and continued to push forward.
"And they found an Egyptian in the field,
and brought him to David, and gave him bread, and he did eat; and they made him
drink water. And they gave him a piece of a cake of figs, and two clusters of
raisins; and when he had eaten, his spirit came again to him: for he had eaten
no bread, nor drunk any water, three days and three nights. And David said unto
him, To whom belongest thou? and whence art thou? And he said, I am a young man
of Egypt, servant to an Amalekite; and my master left me, because three days
ago I fell sick. We made an invasion upon the south of the Cherethites, and
upon the coast which belongeth to Judah, and upon the south of Caleb; and we
burned Ziklag with fire. And David said to him, Canst thou bring me down to
this company? And he said, Sware unto me by God, that thou wilt neither kill
me, nor deliver me into the hands of my master, and I will bring thee down to
this company" (1Sa_30:11-15). We
shall consider these verses from two angles: as they add to what has been
before us above; as they contain a lovely gospel picture.
In the verses just quoted we may perceive the
seventh consequence which followed David’s righting things with God. First, he
encouraged himself in the Lord: 1Sa_30:6.
Second, he submitted to the divine order and sought guidance from God: 1Sa_30:7-8. Third, he obtained light for his path
and assurance of God’s help: 1Sa_30:8.
Fourth, the power of God fell upon the hearts of his men, subduing their
mutiny: 1Sa_30:6 and making them
willing to follow him on a difficult and daring enterprise: 1Sa_30:9. Fifth, the renewing of David’s strength,
so that he was able to start out on a forced and swift march: 1Sa_30:9. Sixth, grace granted him to overcome a
sore trial of faith: 1Sa_30:10. And now
we are to observe how the Lord showed Himself strong on their behalf by
ordering His providences to work in David’s favor. Such are some of the divine
mercies which we may confidently expect when the channel of blessing between
our souls and God is no longer choked by unjudged and unconfessed sins.
A most remarkable intervention of divine
providence is here before us. David was pursuing the Amalekites, and from this
incident we gather that he knew not in which direction they had gone, nor how
far ahead they were. God did not work a miracle for them, but by natural means
provided him with a needed guide. The men of David came across one, who was
sick and famished, in a field. He turned out to be an Egyptian slave, whom his
master had barbarously abandoned. Upon being brought to David, he furnished
full particulars, and after receiving assurance that his life should be spared,
agreed to conduct David and his men to the place where the Amalekites were
encamped. Let us admire the various details in this wondrous secret provision
which God now made for David, and the combined factors which entered into it.
First, stand in awe of the high sovereignty of
God which suffered this Egyptian slave to fall sick: 1Sa_30:13. Second, in permitting his master to act so
inhumanly, by leaving him to perish by the wayside: 1Sa_30:13.
Third, in moving David’s men to spare his life: 1Sa_30:11,
when they had every reason to believe he had taken part in the burning of
Ziklag. Fourth, in the fact that he was himself an Egyptian and not an
Amalekite: 1Sa_30:11 — had
he been the latter, they were bound to kill him (Deu_25:19).
Fifth, in moving David to show him kindness: 1Sa_30:11.
Sixth, in causing the food given to so quickly revive him: 1Sa_30:12. Seventh, in inclining him to freely
answer David’s inquiries and be willing to lead him to the camp of the
Amalekites. Each of these seven factors had to combine, or the result had never
been reached: God made "all things work together" for David’s good.
So He does for us: His providences, day by day, work just as wondrously on our
behalf.
Approaching
(1Sa_30:11-15) now from another
angle, let us see portrayed in them a beautiful type of a lost sinner being
saved by Christ. There are so many distinct lines in this lovely gospel picture
that we can here do little more than point out each one separately.
1. His citizenship: "And they found an Egyptian
in the field" (1Sa_30:11). In
Scripture Egypt is a symbol of the world: the moral world to which the
unregenerate belong and in which they seek their satisfaction. As another has
said, "It had its beginning in Cain’s day, when he ‘went out from the
presence of the Lord,’ and he and his descendants builded cities, sought out
witty inventions of brass and iron, manufactured musical instruments, and went
in for a good time generally, in forgetfulness of God. And that continues to
this day. The land of Egypt figures this. There Pharaoh, type of Satan, ruled
and tyrannized."
2. His woeful condition: "I fell sick"
(1Sa_30:13). Such is the state of every
descendant of fallen Adam. An awful disease is at work in the unregenerate:
that disease is sin, and "sin, when it is finished, bringeth forth
death" (Jam_1:15). It is sin which
has robbed the soul of its original beauty: darkening the understanding,
corrupting the heart, perverting the will, and paralyzing all our faculties so
far as their exercise Godward is concerned. But not only was this Egyptian
desperately sick, he was starving: he had had nothing to eat or drink for three
days. Well might he cry, "I perish with hunger" (Luk_15:17).
3. His sad plight: "my master left me,
because three days ago I fell sick" (1Sa_30:13).
He was a slave, and now that his master thought he would be of no further use
to him, he heartlessly abandoned him and left him to perish. "And that is
the way the devil treats his servants. he uses them as his tools as long as he
can. Then, when he cannot use them any more, he leaves them to their folly.
Thus he treated Judas, and hosts of others before and since" (C. Knapp).
4. His deliverance: "And brought him to
David" (1Sa_30:11). No doubt he
was too weak and ill to come of himself; and even had he the ability, he had
never used it thus, for David was an utter stranger to him! Thus it is with the
unregenerate sinner and that blessed One whom David foreshadowed. Therefore did
Christ say, "No man can come to Me, except the Father which hath sent Me
draw him" (Joh_6:44). Each of
God’s elect is "brought" to Christ by the Holy Spirit.
5. His deliverer: No doubt this half-dead
Egyptian presented a woe-begone spectacle, as he was led or carried into the
presence of the man after God’s own heart. But his very ruin and wretchedness
drew out the compassion of David toward him. Thus it is with the Saviour: no
matter what ravages sin has wrought, nor how morally repulsive it has made its
victim, Christ never refuses to receive and befriend one whom the Father draws
to Him.
6. His entertainment: "And gave him bread,
and he did eat; and they made him drink water. And they gave him a piece of a
cake of figs, and two clusters of raisins" (1Sa_30:11-12).
Precious line in our picture is this of the divine grace which is stored up in
Christ. None brought to Him by the Spirit are ever sent empty away. How this
reminds us of the royal welcome which the prodigal received and the rich fare
that was set before him.
7. His confession: When David asked him to whom
he belonged and whence he came, he gave an honest and straightforward reply:
"He said, I am a young man of Egypt, servant to an Amalekite" (1Sa_30:13). Strikingly did this adumbrate the
fact that when an elect sinner has been brought to Christ, and been given the
bread and water of life, he takes his proper place, and candidly acknowledges
what he was and is by nature. "If we confess our sins, He is faithful and
just to forgive us" (1Jo_1:9).
8. His obligation: "And David said, Canst
thou bring me down to this company?" (1Sa_30:15).
In this we may see how David pressed his claims upon the one whom he had
befriended, though it is blessed to mark that it was more in the form of an
appeal than a direct command. In like manner, the word to the believer is,
"I beseech you therefore, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service" (Rom_12:1).
9. His desire for assurance: "And he said,
Sware unto me by God, that thou wilt neither kill me, nor deliver me into the
hands of my master, and I will bring thee down to this company" (1Sa_30:15). There could be no joy in the service
of his new master until assured that he should not be returned unto the power
of his old one. Blessed is it to know that Christ delivers His people not only
from the wrath to come, but also from the dominion of sin.
10. His gratitude: "And when he had brought
him down" (1Sa_30:16). He was now
devoted to the interests of David, and did as he requested. So Christians are
told, "For we are His workmanship, created in Christ Jesus unto good
works" (Eph_2:10). O for grace to
serve Christ as ardently as we did sin and Satan in our unregenerate days.
"And when he had brought him down, behold,
they were spread abroad upon all the earth, eating and drinking, and dancing,
because of all the great spoil that they had taken out of the land of the
Philistines and out of the
The Amalekites, in all probability, knew that the
Israelites and Philistines were engaged in fighting each other a considerable
distance away, and supposed that David and his men were assisting the king of
Just as the sick and abandoned Egyptian who was
befriended by David typified one of God’s elect being saved by Christ, so these
flesh-indulging Amalekites portray careless sinners who will yet be destroyed
by Him. Solemnly is this announced in 2Th_1:7-9,
"The Lord Jesus shall be revealed from heaven with His mighty angels, in
flaming fire taking vengeance on them that know not God, and that obey not the
Gospel of our Lord Jesus Christ; who shall be punished with everlasting
destruction from the presence of the Lord, and from the glory of His
power." And again, "Behold, the Lord cometh, with ten thousands of
His saints, to execute judgment upon all, and to convince all that are ungodly
among them of all their ungodly deeds, which they had ungodly committed, and of
all their hard speeches which ungodly sinners have spoken against Him" (Jdg_1:14-15).
Yet, such unspeakably solemn warnings as those
which God has given in His Word have no restraining effect upon the unconcerned
and Satan-drugged world. The vast majority of our fellows live as though there
were no eternity to come, no judgment day when they must appear before God,
give an account of the deeds they have done in the body, and be sentenced
according to their works. They know full well how brief and uncertain this life
is: at short intervals their companions are cut down by the hand of death, but
no lasting serious impressions are made upon them. Instead, they continue in
their pleasure-loving whirl, impervious to the divine threatenings, deaf to the
voice of conscience, disregarding any entreaties or admonitions which they may
receive from Christian friends or the servants of God.
O how tragically true to the present-day life of
the world is the gay scene presented to us in the verses we are now pondering.
Those care-free Amalekites were "eating and drinking and dancing." In
their fancied security they were having what the young people of this
degenerate age call "a good time." There was an abundance of food to
hand, why then should they deny those lusts of the flesh which war against the
soul? They had been successful in spoiling their neighbors, why then should
they not "celebrate" and make merry? All were in high spirits, why
then should they not fill the air with music and laughter? Yes, similar is the
fatal reasoning of multitudes today. But mark well the fearful sequel:
"And David smote them from the twilight even unto the evening of the next
day." Alas, what was their carnal security worth!
David was just as truly a type of Christ in his
slaying of the Amalekites as he was in befriending the poor Egyptian. Ah, dear
reader, he who saves those who submit to Him as their Lord and trust in Him as
their Redeemer, shall as surely judge and destroy them who despise and reject
Him. He will yet say, "But those Mine enemies, which would not that I
should reign over them, bring hither, and slay before Me" (Luk_19:27). How will it fare with you in that
day? The answer to this question will be determined by whether or not you have
truly received Him as Prophet to instruct you, as Priest to atone for your
sins, as King to regulate and reign over your heart and life. If you have not
already done so, seek grace from above to throw down the weapons of your
warfare against Him and surrender yourself wholly to Him.
"The young man of Egypt was with David when
he came upon the Amalekites. He once belonged to their company and was one of
them. Had he not been separated from them he would have surely shared their
fate. If unconverted, you are of that world of sinners ‘whose judgment now for
a long time lingereth not.’ Turn from it now ere the vengeance of God destroys
you with it. God has borne with it long. The sins of Christendom reach up to
heaven, and cry for vengeance. Christ is your only refuge. Come to Him now,
and, like Noah in the ark and Lot in the mountain, you will be safe from the
sweeping storm. Like the young man of Egypt, you will be taken out of the world
and away from this scene before the stroke descends. You will appear with
Christ, along with those ten thousand holy ones who accompany Him when He comes
to earth to war and judge" (C. Knapp).
Let us now return to our narrative and seek its
practical teaching for the Christian today. "And when he had brought him
down, behold, they were spread abroad upon all the earth, eating and drinking,
and dancing, because of all the great spoil that they had taken out of the land
of the Philistines, and out of the land of Judah" (1Sa_30:16). How many miles it was that the
befriended Egyptian led David and his men we do not know, but probably some
considerable distance: that they were supernaturally strengthened for their
strenuous exertions after their previous fatigue, we cannot doubt. Justly did
God make use of this poor Egyptian, basely abandoned, as an instrument of death
to the Amalekites.
"And David smote them from the twilight even
unto the evening of the next day: and there escaped not a man of them, save
four hundred young men, which rode upon camels and fled. And David recovered
all that the Amalekites had carried away: and David rescued his two wives. And
there was nothing lacking to them, neither small nor great, neither sons nor
daughters, neither spoil nor anything that they had taken to them: David
recovered all" (1Sa_30:17-19).
Here is the blessed sequel to all that has occupied us in the preceding verses
of this chapter. What a proof that David’s heart was now perfect toward the
Lord, for most manifestly did He here show Himself strong on his behalf, by
granting such signal success to his endeavors. Ah, when our sins are forsaken
and forgiven, and we act by the Lord’s directions, we are just as likely to
recover what we lost by our previous folly.
"And David took all the flocks and the
herds, which they drave before those other cattle, and said, This is David’s
spoil" (1Sa_30:20). The seeming
ambiguity of this language is removed if we refer back to what is said in verse
16: the Amalekites had successfully raided other places before they fell upon
Ziklag. The spoil they had captured was kept separate, and the cattle which
they had taken in the territory of Philistia and Judah David claimed for his
own portion: the noble use which he made of the same we shall see in a moment.
"And David came to the two hundred men which
were so faint that they could not follow David, whom they had made also to
abide at the brook Besor: and they went forth to meet David, and to meet the
people that were with him: and when David came near to the people, he saluted
them" (1Sa_30:21). The expression
"whom they had made to abide by the brook Besor" shows plainly that
those fatigued men earnestly desired to follow David further, and had to be
constrained not to do so. Typically, it tells us that all Christians are not
equally strong in the Lord: compare 1Jo_2:13.
The Hebrew word for "saluted" signifies "he asked them of
peace," which means, he inquired how they did, being solicitous of their
welfare. Though all Christians are not alike spiritually robust, all are
equally dear unto Christ.
"Then answered all the wicked men and men of
Belial, of those that went with David, and said, Because they went not with us,
we will not give them ought of the spoil that we have recovered, save to every
man his wife and his children, that they may lead them away, and depart" (1Sa_30:22). In the most favored company there
will be found selfish men, who being ungrateful to God for His kindness and
favors will desire to enrich and pamper themselves, leaving their fellows to
starve, for all they care. Even amid David’s band, were certain sons of Belial,
wicked men, of a covetous and grasping disposition. No doubt they were the ones
who took the lead in suggesting that David be "stoned" (1Sa_30:6). Their real character was here made
quite evident: in their evil suggestion we may see how the heart of David was
tested.
"Then said David, Ye shall not do so, my
brethren, with that which the Lord hath given us, who hath preserved us, and
delivered the company that came against us into our hand" (1Sa_30:23). David’s reply to the selfish
suggestion of some of his grasping followers was meek, pious and righteous, and
it prevailed unto their silencing. Note how gently he replied even to the sons
of Belial, addressing them as "my brethren"; but observe that he, at
the same time, maintained his dignity as the general-in-chief, by directly
denying their request. Yet it was not a mere arbitrary assertion of his
authority: he followed his "Ye shall not do so" with powerful
reasonings.
First, he reminded these selfish followers that
the spoil which had been taken from the Amalekites was not theirs absolutely,
but that "which the Lord hath given us." Therein David inculcated an
important principle which is to regulate us in the discharge of our Christian
stewardship: freely we have received from God, and therefore freely we should
give unto others. Miserliness in a child of God is a practical denial of how
deeply he is indebted unto divine grace. Second, he reminded them of how
mercifully the Lord had "preserved" them when they attacked a people
who greatly outnumbered them, and how He had also "delivered" the
Amalekites into their hands. They must not ascribe the victory unto their own
prowess, and therefore they could not claim the booty as wholly belonging unto
themselves. It is not a time to give way to a spirit of greed when the Lord has
particularly manifested His kindness to us.
Third, he pointed out that their evil suggestion
most certainly would not commend itself unto any wise, just and right-thinking
people: "For who will hearken unto you in this matter?" (1Sa_30:24). When the people of God are in the
majority, they will vote down the propositions of the covetous; but when the
unregenerate are allowed to outnumber them in their assemblies, woe unto them.
Fourth, David reminded them that those who tarried at Besor did so out of no
disloyalty or unwillingness: they had fought valiantly in the past, and now
they had faithfully done their part in guarding the "stuff" or
baggage, and so were entitled to a share of the spoils: "But as his part
is that goeth down to the battle, so shall his part be that tarrieth by the
stuff: they shall part alike" (1Sa_30:24).
The whole of the above illustrates the fact that
when a backsliding believer has been restored to communion with God, he is now
in a state of soul to enjoy his recovered possessions: they will no longer be a
snare unto him. When God takes something from us to teach us a needed lesson,
He can, after we have learned that lesson, restore it to us again. Often,
though not always, He does so. Faith is now dominant again, and receives the
recovered blessings from the hand of God. One who has been truly restored, like
David, who knew what his own failure has been, will permit of no such
selfishness as the sons of Belial advocate. Those who had stayed at home, as it
were, should share in the victory. That was true largeness of heart, which ever
marks one who has learned in God’s school.
But there are always some who would wish to stint
those possessing less faith and energy, yet he who realizes something of his
own deep indebtedness to divine grace rejoices to give out to others what he
has gained. When the Lord is pleased to open up some part of His precious Word
unto one of His servants he, with enlarged heart, welcomes every opportunity to
pass on the same to others. But how often are those who seek to pour cold water
on his zeal, urging that it is not "wise" or "timely," yea,
that such teaching may prove "dangerous." While it is not fitting
that we should take the children’s bread and cast it to the dogs, on the other
hand it is sinful to withhold any portion of the Bread of Life from hungry
souls. If God has restored to us any portion of His truth, we owe it to the
whole Household of Faith to impart it unto as many as will receive it.
"And when David came to Ziklag, he sent of
the spoil unto the elders of
Very blessed is what we find recorded in these
closing verses of 1 Samuel 30. Those who view God as the Giver of their
abundance will dispense of it with equity and liberality: they will seek to
restrain injustice in others (1Sa_30:23),
establish useful precedents (1Sa_30:25),
and share with friends (1Sa_30:26-31).
The Amalekites had spoiled some of those parts of
Fearfully divergent may be the effects produced
on different persons who pass under the same trials and blessings. The
"sons of Belial" companied with David during the night of his sorrow
(as Judas did with Christ), and were also made the recipients of his mercies;
yet they now evidenced a state of soul which marked them in God’s sight as
"wicked men" (1Sa_30:22).
What more abhorrent to God than that which would narrow the expansiveness of
grace: what more hateful in His sight than a selfishness which sought to
extract out of His free favors an excuse for enriching itself by despising
others — cf. Joh_12:4-6. But how
different with David: from the ruins of Ziklag he rose, step by step, to a
higher faith: manifesting dependency upon God, seeking His guidance, obtaining
energy to pursue the enemy, and exercising largeness of heart in sharing the
spoils with all. Thereby did he furnish an eminent foreshadowing of Him who
‘took the prey from the mighty" (Isa_49:24),
"led captivity captive, and gave gifts unto men" (Eph_4:8).
The final chapter of 1 Samuel presents to us an
unspeakably solemn and terrible scene, being concerned not with David, but with
the termination of Saul’s earthly life. In these chapters we have said little
about him, but here one or two paragraphs concerning his tragic career and its
terrible close seem in place. A solemn summary of this, from the divine side,
is found in Hos_13:11, when at a later
date, God reminded rebellious
The history of Saul properly begins at the eighth
chapter. There we behold the revolted heart of
From the human side of things, Saul was a man
splendidly endowed, given a wonderful opportunity, and had a most promising prospect.
Concerning his physique we are told, "Saul was a choice young man, and a
goodly: and there was not among the children of
Yet notwithstanding these high privileges, Saul,
in his spiritual madness, played fast and loose with them, mined his life, and
by disobeying and defying God, lost his soul. In the thirteenth chapter of 1
Samuel we find Saul tried and found wanting. The prophet left him for a little
while, bidding him go to Gilgal and wait for him there, till he should come and
offer the sacrifices. Accordingly we are told "he tarried seven days,
according to the set time that Samuel had appointed." And then we read,
"but Samuel came not to Gilgal, and the people were scattered from
him" — having lost their confidence in the king to lead them against the
Philistines to victory. Petulant at the delay, Saul presumptuously invaded the
prophet’s prerogative and said, "Bring hither a burnt offering to me, and
peace offerings, And he offered the burnt offering" (1Sa_13:9). Thus did he forsake the word of the
Lord and break the first command he received from Him.
In the 15th chapter we see him tested again by a
command from the Lord: "Thus saith the Lord of hosts, I remember that
which Amalek did to
And now the day of recompense had come, when he
who had advanced steadily from one degree of impiety to another, should
miserably perish by his own hand. The divine account of this is given in 1Sa_31:1-13. The Philistines had joined
themselves against
First, he called upon his armor-bearer to put an
end to his wretched life, but though his servant neither feared God nor death,
he had too much respect for the person of his sovereign to lift up his hand
against him (1Sa_31:4). Whereupon Saul
became his own murderer: Saul took a sword and fell upon it"; and his
armor-bearer, in a mad expression of fealty to his royal master, imitated his
fearful example. Saul was therefore the occasion of his servant being guilty of
fearful wickedness, and "perished not alone in his iniquity." As he
had lived, so he died: proud and jealous, a terror to himself and all about
him, having neither the fear of God nor hope in God. What a solemn warning for
each of us! What need is there for both writer and reader to heed that exhortation,
"Take heed, brethren, lest there be in any of you an evil heart of
unbelief in departing from the living of God" (Heb_3:13).
The cases of Ahithophel (2Sa_17:23), Zimri (1Ki_16:18)
and Judas the traitor (Mat_27:5) are
the only other instances recorded in Scripture of those who murdered
themselves. The awful sin of suicide seems to have occurred very rarely in
"And it came to pass on the morrow, when the
Philistines came to strip the slain, that they found Saul and his three sons
fallen in
"Now it came to pass after the death of
Saul, when David was returned from the slaughter of the Amalekites, and David
had abode two days in Ziklag" (2Sa_1:1).
David had returned to Ziklag, where he was engaged with dividing the spoil he
had captured and in sending presents to his friends (1Sa_30:26-31). "It was strange he did not leave some
spies about the camps to bring him early notice of the issue of the engagement
(between the Philistines and the army of Saul): a sign he desired not Saul’s
woeful day, nor was impatient to come to the throne, but willing to wait till
those tidings were brought to him, which many a one would have sent more than
half way to meet. He that believeth does not make haste, takes good news when
it comes, and is not weary while it is in the coming" (Matthew Henry).
"It came even to pass on the third day,
that, behold, a man came out of the camp from Saul with his clothes rent and
earth upon his head: and so it was, when he came to David, that he fell to the
earth, and did obeisance. And David said unto him, From whence comest thou? And
he said unto him, Out of the camp of
"And David said unto the young man that told
him, How knowest thou that Saul and Jonathan be dead? And the young man that
told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned
upon his spear; and, lo, the chariots and horsemen followed hard after him. And
when he looked behind him, he saw me, and called unto me. And I answered, Here
am I. And he said unto me, Who art thou? And I answered him, I am an Amalekite.
And he said unto me again, Stand, I pray thee, upon me, and slay me, for
anguish is come upon me, because my life is yet whole in me. So I stood upon
him, and slew him, because I was sure that he could not live after that he was
fallen: and I took the crown that was upon his head, and the bracelet that was
on his arm, and have brought them hither unto my lord" (2Sa_1:5-10). This is one of the passages seized
by atheists and infidels to show that "the Bible is full of
contradictions," for the account here given of Saul’s death by no means
tallies with what is recorded in the previous chapter. But the seeming
difficulty is easily solved: 1Sa_31:1-13
contains God’s description of Saul’s death; 2 Samuel 1 gives man’s fabrication.
Holy Writ records the lies of God’s enemies (Gen_3:4)
as well as the true statements of his servants.
From 1Sa_31:4
it is definitely established that Saul murdered himself, and was dead before
his armor-bearer committed suicide. That is the unerring record of the Holy
Spirit Himself, and must not be questioned for a moment. In view of this, it is
quite evident that the Amalekite who now communicated to David the tidings of
Saul’s death, lied in a number of details. Finding Saul’s body with the
insignia of royalty upon it — which evidenced both the conceit and rashness of
the infatuated king: going into battle with the crown upon his head, and thus
making himself a mark for the Philistine archers — he seized them (2Sa_1:10), and then formed his story in such a
way as he hoped to ingratiate himself with David. Thus did this miserable
creature seek to turn the death of Saul to his own personal advantage, and
scrupled not to depart from the truth in so doing; concluding, from the
wickedness of his own heart, that David would be delighted with the news he
communicated.
By the death of Saul and Jonathan the way was now
opened for David to the throne. "If a large proportion of
"Rejoice not when thine enemy falleth; and
let not thine heart be glad when he stumbleth" (Pro_24:17). There are many who secretly wish for the death of
those who have injured them, or who keep them from honors and estates, and who
inwardly rejoice even when they pretend to mourn outwardly. But the grace of
God subdues this base disposition, and forms the mind to a more liberal temper.
Nor will the spiritual soul exult in the prospect of worldly advancement, for
he realizes that such will increase his responsibilities, that he will be
surrounded by greater temptations and called to additional duties and cares. David
mourned for Saul out of good will, without constraint: out of compassion,
without malice; because of the melancholy circumstances attending his death and
the terrible consequences which must follow, as well as for
"And David said unto the young man that told
him, Whence art thou? And he answered, I am the son of a stranger, an
Amalekite. And David said unto him, How wast thou not afraid to stretch forth
thine hand to destroy the Lord’s anointed? And David called one of the young
men, and said, Go near, and fall upon him. And he smote him that he died. And
David said unto him, Thy blood be upon thy head; for thy mouth hath testified
against thee, saying, I have slain the Lord’s anointed" (2Sa_1:13-16). As an Amalekite, he was devoted to
destruction (Deu_25:17-19), and as the
elect-king, David was now required to put the sentence into execution.
The last nine verses of our chapter record the
"lamentation" or elegy which David made over Saul and Jonathan. Not
only did David rend his clothes, weep, and fast over the decease of his
arch-enemy, but he also composed a poem in his honour: 2Sa_1:17-27. Nor was it mere sentiment which
prompted him: it was also because he looked upon Saul as
The news of Saul’s death had been received by the
exiled David in characteristic fashion. He first flamed out in fierce anger
against the lying Amalekite, who had hurried with the tidings, hoping to curry
favor with him by pretending that he had killed Saul on the field of battle. A
short shrift and a bloody end were his, and then the wrath gave place to
mourning. Forgetting the mad hatred and relentless persecution of his late
enemy, thinking only of the friendship of his earlier days and his official
status as the anointed of the Lord, our hero cast over the mangled corpses of
Saul and Jonathan the mantle of his noble elegy, in which he sings the praise
of the one and celebrates the love of the other. Not until those offices of
justice and affection had been performed, did he think of himself and the
change which had been affected in his own fortunes.
It seems clear that David had never regarded Saul
as standing between himself and the kingdom. The first reaction from his death
was not, as it would have been with a less devout and less generous heart, a
flush of gladness at the thought of the empty throne; but instead, a sharp pang
of grief from the sense of an empty heart. And even when he began to
contemplate his immediate future and changed fortunes he carried himself with
commendable self-restraint. At the time David was still a fugitive in the midst
of the ruins of Ziklag, but instead of rushing ahead, "making the most of
his opportunity," and seizing the empty throne, he sought directions from
the Lord. Ah, we not only need to turn unto God in times of deep distress, but
equally so when His outward providences appear to be working decidedly in our
favour.
David would do nothing in this important crisis
of his life — when all which had for so long appeared a distant hope, now
seemed to be rapidly becoming a present fact — until his Shepherd should lead
him. Impatient and impetuous as he was by nature, schooled to swift decisions,
followed by still swifter actions, knowing that a blow struck speedily while
all was chaos and despair in the kingdom, might at once set him on the throne;
nevertheless, he held the flesh, carnal policy, and the impatience of his
followers in check, to hear what God would say. To a man of David’s experience
it must have appeared that now was the opportune moment to subdue the remaining
adherents of the fallen Saul, rally around himself his loyal friends, grasp the
crown and the scepter, vanquish the gloating Philistines, and secure unto
himself the
The manner in which David conducted himself on
this occasion presents an example which we do well to take to heart and
punctually emulate. The important principle of action which was here
exemplified has been well expressed by another: "If we would possess
temporal things with a blessing, we must not eagerly seize upon them, nor be
determined by favorable events or carnal counsel: but we must observe the rules
of God’s Word, and pray for His direction; using those means, and those only,
which He has appointed or allowed, and avoid all evil, or ‘appearance of evil,’
in our pursuit of them: and then whatever else we fail in, we shall be directed
in the way to the kingdom of heaven" (Thomas Scott). "Trust in the
Lord with all thine heart; and lean not unto thine own understanding. In all thy
ways acknowledge Him, and He shall direct thy paths" (Pro_3:5-6).
To "acknowledge" the Lord in all our
ways means that instead of acting in self-sufficiency and self-will, we seek
wisdom from above in every undertaking of our earthly affairs, beg God to grant
us light from His Word on our path, and seek His honor and glory in all that we
attempt. Thus it was now with David: "And it came to pass after this, that
David inquired of the Lord, saying, Shall I go up into any of the cities of
"David inquired of the Lord, saying, Shall I
go up into any of the cities of
"Shall I go up into any of the cities of
"And the Lord said unto him, Go up":
the absence of anything more definite was a testing of David. Had the flesh
been dominant in him at this time, he would have eagerly jumped to the conclusion
that he was fully justified in leaving Ziklag immediately and taking prompt
measures to obtain the kingdom. Blessed is it to see how he responded to the
test: instead of rushing ahead, he continued to wait on the Lord for more
explicit instructions, and asked, "Whither shall I go up?" (2Sa_2:1) — to which part of
"And He said, Unto
"And He said, Unto Hebron." There is a
spiritual beauty in this word which can only be perceived as we compare
scripture with scripture. In the Old Testament "
"So David went up to
"And his men that were with him did David
bring up, every man with his household: and they dwelt in the cities of
Hebron" (2Sa_2:3). Those who had
been David’s companions in tribulation were not forgotten now that he was
moving forward toward the kingdom. Blessed foreshadowment was this of "If
we suffer, we shall also reign with Him" (2Ti_2:12).
"And the men of Judah came, and there they
anointed David king over the house of Judah" (2Sa_2:4).
David had been privately anointed as Saul’s successor (1Sa_16:12-13), now the principal princes in the
tribe of Judah publicly owned him as their king. They did not take it upon
themselves to make him king over all Israel, but left the other tribes to act
for themselves. No doubt in this they acted according to the mind of David, who
had no desire to force himself on the whole nation at once, preferring to
obtain government over them by degrees, as Providence should open his way.
"See how David rose gradually: he was first appointed king in reversion,
then in possession of one tribe only, and at last over all the tribes. Thus the
kingdom of the Messiah, the Son of David, is set up by degrees: He is Lord of
all by divine designation, but ‘we see not yet all things put under Him’: Heb_2:8" (Matthew Henry).
"And David sent messengers unto the men of
Jabesh-Gilead, and said unto them, Blessed be ye of the Lord, that ye have
showed this kindness unto your lord, even unto Saul, and have buried him"
(2Sa_2:5). David expressed his
appreciation of what the men of Jabesh had done in rescuing the bodies of Saul
and his sons from the Philistines, and for the kindly care they had taken of
them. He pronounced the blessing of the Lord upon them, which probably means that
he asked Him to reward them. By thus honoring the memory of his predecessor he
gave evidence that he was not aiming at the crown from any principles of carnal
ambition, or from any enmity to Saul, but only because he was called of God to
it.
"And now the Lord show kindness and truth
unto you: and I also will requite you this kindness, because ye have done this
thing" (2Sa_2:6). David not only
prayed God’s blessing upon those who honored the remains of Saul, but he
promised to remember them himself when opportunity afforded. Finally, he bade
them fear not the Philistines, who might resent their action and seek revenge —
especially as they no longer had a head over them; but he, as king of Judah,
would take their part and assist them: "Therefore now let your hands be
strengthened and be ye valiant: for your master Saul is dead, and also the
house of Judah have anointed me king over them" (2Sa_2:7). Thus did he continue to show his
regard for the late king. By sending a deputation to Jabesh, David instituted a
conciliatory measure toward the remaining adherents of Saul.
"But Abner the son of Ner, captain of Saul’s
host, took Ishbosheth the son of Saul, and brought him over to Mahanaim" (2Sa_2:8). This is a solemn "But,"
traceable, we believe, to the "two wives" of 2Sa_2:2! David was not to come to the throne of
all Israel without further opposition. Abner was general of the army, and no
doubt desired to keep his position. He took Ishbosheth, apparently the only son
of Saul now left, to Mahanaim, a city on the other side of the Jordan, in the
territory of Gath (Jos_13:24-26):
partly to keep the men of Jabesh-Gilead in awe and prevent their joining with
David, and partly that he might be at some distance both from the Philistines
and from David, where he might mature his plans. "Ishbosheth"
signifies "a man of shame": he was not considered fit to accompany
his father to battle, yet was now deemed qualified to occupy the throne to the
exclusion of David.
"And made him king over
"The believer’s progress must be gradual:
his faith and his graces must be proved, and his pride subdued, before he can
properly endure any kind of prosperity: and for these purposes the Lord often
employs the perverseness of his brethren, without their knowledge or contrary
to their intention. In the professing Church few honour those whom the Lord
will honour: before Jesus came, and in each succeeding generation, the very
builders have rejected such as Heaven intended for eminent situations; and His
servants must be conformed to Him. Ambition, jealousy, envy, and other evil
passions, cause men to rebel against the Word of God, but they generally
attempt to conceal their real motives under plausible pretenses. The believer’s
wisdom, however, consists in waiting quietly and silently under injuries, and
in leaving God to plead his cause, except it be evidently his duty to be
active" (Thomas Scott).
The news of Saul’s death had been received by the
exiled David in characteristic fashion. He first flamed out in fierce anger
against the lying Amalekite, who had hurried with the tidings, hoping to curry
favor with him by pretending that he had killed Saul on the field of battle. A
short shrift and a bloody end were his, and then the wrath gave place to
mourning. Forgetting the mad hatred and relentless persecution of his late
enemy, thinking only of the friendship of his earlier days and his official
status as the anointed of the Lord, our hero cast over the mangled corpses of
Saul and Jonathan the mantle of his noble elegy, in which he sings the praise
of the one and celebrates the love of the other. Not until those offices of
justice and affection had been performed, did he think of himself and the change
which had been affected in his own fortunes.
It seems clear that David had never regarded Saul
as standing between himself and the kingdom. The first reaction from his death
was not, as it would have been with a less devout and less generous heart, a flush
of gladness at the thought of the empty throne; but instead, a sharp pang of
grief from the sense of an empty heart. And even when he began to contemplate
his immediate future and changed fortunes he carried himself with commendable
self-restraint. At the time David was still a fugitive in the midst of the
ruins of Ziklag, but instead of rushing ahead, "making the most of his
opportunity," and seizing the empty throne, he sought directions from the
Lord. Ah, we not only need to turn unto God in times of deep distress, but
equally so when His outward providences appear to be working decidedly in our
favour.
David would do nothing in this important crisis
of his life — when all which had for so long appeared a distant hope, now
seemed to be rapidly becoming a present fact — until his Shepherd should lead
him. Impatient and impetuous as he was by nature, schooled to swift decisions,
followed by still swifter actions, knowing that a blow struck speedily while
all was chaos and despair in the kingdom, might at once set him on the throne;
nevertheless, he held the flesh, carnal policy, and the impatience of his
followers in check, to hear what God would say. To a man of David’s experience
it must have appeared that now was the opportune moment to subdue the remaining
adherents of the fallen Saul, rally around himself his loyal friends, grasp the
crown and the scepter, vanquish the gloating Philistines, and secure unto
himself the kingdom of Israel. Instead, he refused to take a single step until
Jehovah had signified His will in the matter.
The manner in which David conducted himself on
this occasion presents an example which we do well to take to heart and
punctually emulate. The important principle of action which was here
exemplified has been well expressed by another: "If we would possess
temporal things with a blessing, we must not eagerly seize upon them, nor be
determined by favorable events or carnal counsel: but we must observe the rules
of God’s Word, and pray for His direction; using those means, and those only,
which He has appointed or allowed, and avoid all evil, or ‘appearance of evil,’
in our pursuit of them: and then whatever else we fail in, we shall be directed
in the way to the kingdom of heaven" (Thomas Scott). "Trust in the
Lord with all thine heart; and lean not unto thine own understanding. In all
thy ways acknowledge Him, and He shall direct thy paths" (Pro_3:5-6).
To "acknowledge" the Lord in all our
ways means that instead of acting in self-sufficiency and self-will, we seek
wisdom from above in every undertaking of our earthly affairs, beg God to grant
us light from His Word on our path, and seek His honor and glory in all that we
attempt. Thus it was now with David: "And it came to pass after this, that
David inquired of the Lord, saying, Shall I go up into any of the cities of
Judah?" (2Sa_2:1). This is very
blessed, and should be linked with all that was before us in 1 Samuel 30:6-31. What is here recorded of David
supplies further proof of his having been restored from backsliding. Previously
he had left the cities of Judah "inquiring" of his own heart (1Sa_27:1), but now he would only think of
returning thither as God might conduct him. Alas, that most of us have to pass
through many painful and humiliating experiences ere we learn this lesSong.
"David inquired of the Lord, saying, Shall I
go up into any of the cities of Judah?" Though the Lord had promised him
the kingdom, though he had already been anointed by Samuel unto the same, and
though Saul was now dead, David was not hasty to take matters into his own
hands, but desired to submit himself unto God’s directions and act only
according to His revealed will. This evidenced the fact that he really trusted
in Him who had promised him the kingdom, to give it to him in His own due time and
manner; and thus he would possess it with a clear conscience, and at the same
time avoid all those appearances of evil with which he might know the remaining
adherents of Saul would be ready to charge him. So fully did he fulfill the
word of his early Psalm: "my Strength! upon Thee will I wait" (Psa_59:9). We never lose anything by believing
and patiently waiting upon God; but we are always made to suffer when we take
things into our own hands and rush blindly ahead.
"Shall I go up into any of the cities of
"And the Lord said unto him, Go up":
the absence of anything more definite was a testing of David. Had the flesh been
dominant in him at this time, he would have eagerly jumped to the conclusion
that he was fully justified in leaving Ziklag immediately and taking prompt
measures to obtain the kingdom. Blessed is it to see how he responded to the
test: instead of rushing ahead, he continued to wait on the Lord for more
explicit instructions, and asked, "Whither shall I go up?" (2Sa_2:1) — to which part of
"And He said, Unto
"And He said, Unto Hebron." There is a
spiritual beauty in this word which can only be perceived as we compare
scripture with scripture. In the Old Testament "
"So David went up to
"And his men that were with him did David
bring up, every man with his household: and they dwelt in the cities of
"And the men of
"And David sent messengers unto the men of
Jabesh-Gilead, and said unto them, Blessed be ye of the Lord, that ye have
showed this kindness unto your lord, even unto Saul, and have buried him"
(2Sa_2:5). David expressed his
appreciation of what the men of Jabesh had done in rescuing the bodies of Saul
and his sons from the Philistines, and for the kindly care they had taken of
them. He pronounced the blessing of the Lord upon them, which probably means
that he asked Him to reward them. By thus honoring the memory of his
predecessor he gave evidence that he was not aiming at the crown from any
principles of carnal ambition, or from any enmity to Saul, but only because he
was called of God to it.
"And now the Lord show kindness and truth
unto you: and I also will requite you this kindness, because ye have done this
thing" (2Sa_2:6). David not only
prayed God’s blessing upon those who honored the remains of Saul, but he
promised to remember them himself when opportunity afforded. Finally, he bade
them fear not the Philistines, who might resent their action and seek revenge —
especially as they no longer had a head over them; but he, as king of Judah,
would take their part and assist them: "Therefore now let your hands be
strengthened and be ye valiant: for your master Saul is dead, and also the
house of Judah have anointed me king over them" (2Sa_2:7). Thus did he continue to show his regard
for the late king. By sending a deputation to Jabesh, David instituted a
conciliatory measure toward the remaining adherents of Saul.
"But Abner the son of Ner, captain of Saul’s
host, took Ishbosheth the son of Saul, and brought him over to Mahanaim" (2Sa_2:8). This is a solemn "But,"
traceable, we believe, to the "two wives" of 2Sa_2:2! David was not to come to the throne of
all
"And made him king over
"The believer’s progress must be gradual:
his faith and his graces must be proved, and his pride subdued, before he can
properly endure any kind of prosperity: and for these purposes the Lord often
employs the perverseness of his brethren, without their knowledge or contrary
to their intention. In the professing Church few honour those whom the Lord
will honour: before Jesus came, and in each succeeding generation, the very
builders have rejected such as Heaven intended for eminent situations; and His
servants must be conformed to Him. Ambition, jealousy, envy, and other evil
passions, cause men to rebel against the Word of God, but they generally
attempt to conceal their real motives under plausible pretenses. The believer’s
wisdom, however, consists in waiting quietly and silently under injuries, and
in leaving God to plead his cause, except it be evidently his duty to be
active" (Thomas Scott).
It is a wonderful thing when a wayward believer
is brought back to his place of fellowship with God, as David had been, though
it necessarily involves added obligations. It is sin which causes us to leave
that place, and though at first sin be a sweet morsel unto the flesh, yet it
soon turns bitter, and ultimately becomes as wormwood and gall unto him who has
yielded to it. "The way of transgressors is hard" (Pro_13:14): the wicked prove the full truth of
that fact in the next world, where they discover that "the wages of sin is
death" — a death agonizing in its nature and eternal in its duration. But
even in this life the transgressor is usually made to feel the hardness of that
way which his own mad self-will has chosen, and especially is this the case
with the believer, for the harvest of his ill sowings is reaped — mainly, at
least — in this world. The Christian, equally with the non-Christian, is a
subject under the government of God, and doubly is he made to realize that God
cannot be mocked with impugnity.
Strikingly and solemnly was this fact exemplified
in the history of
Far otherwise was it with His own covenant
people. This has surprised many; yet it should not. Unto Israel God said,
"You only have I known of all the families of the eaRuth" Yes, and
that has been commonly recognized by readers of the Old Testament, but what
immediately follows has very largely been lost sight of — "therefore I
will punish you for all your iniquities" (Amo_3:2).
Ah, it was not "You only have I known of all the families of the earth,
therefore will I wink at your sins, excuse your faults, and pass over your
transgressions." No, no; far from it. It was unto
That is why another of
Thus, Amo_3:3
becomes a prophecy of God’s dealings with Christendom. The great difference
which existed between the nations of
But what has all the above to do with the life of
David? Much every way. God dealt with individual saints, who had been taken
into spiritual nearness to Himself on the same principles, governmentally (that
is, in the ordering of their temporal affairs), as He treated with the nation
as a whole, which enjoyed only outward nearness to Himself. Hence, as David
sowed in his conduct so he reaped in his circumstances. As we have seen in the
last few chapters, God had acted in marvelous grace with the son of Jesse, and
following his repentance and putting things right with the Lord, had
unmistakably shown Himself strong on his behalf, ending by bringing him to
"
Should it be asked, "But what has all of
this to do with us? We are living in the ‘Dispensation of Grace,’ and God deals
with people now — both nations collectively, and saints individually — very
differently from what He did in Old Testament times." That is a great
mistake: a glaring and a horrible one. Glaring it certainly is, for Rom_15:4 expressly states, "Whatsoever
things were written aforetime were written for our learning": but what
could we "learn" from the ways of God with His people of old if He is
now acting from entirely different principles? Nothing whatever; in fact, in
that case, the less we read the Old Testament, the less we are likely to be
confused. Ah, my reader, in the New Testament also we read that "judgment
must begin at the house of God" (1Pe_4:17).
Christians are also warned, "Be not deceived, God is not mocked: for
whatsoever a man soweth, that shall he also reap" (Gal_6:7). Horrible too is such teaching, for it
represents the immutable God changing the principles of His government.
What has been pointed out in the above paragraphs
is something more than an interesting and instructive item of historical
information, explaining much that is to be met with in the Old Testament
Scriptures, throwing light upon God’s dealings with the nation of
"He that despised Moses’ law died without
mercy under two or three witnesses: of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under foot the Son of God, and
hath counted the blood of the covenant, wherewith he was sanctified, an unholy
thing, and hath done despite unto the Spirit of grace?" (Heb_10:28-29). Here is a statement of the broad
principle which we have been seeking to explicate and illustrate. True, in this
particular passage the application of it is made unto apostates, but the fact
is plainly enough revealed that the greater the privileges enjoyed the greater
the obligations entailed, and the greater the guilt incurred when those
obligations are ignored. The same principle applies (though the consequences
are different) in the contrast between the sins of the Christian and the
non-Christian. The sins of the former are more heinous than those of the
latter. How so? Because God is far more dishonored by the sins of those who
bear His name than by those who make no profession at all.
The same principle, as it applies to gradation by
contrast, holds good of the individual Christian in different stages of his own
life. The more light God gives him, the more practical godliness He requires
from him; the more favors he receives and privileges he enjoys, the more
responsible is he to bear increased fruit. So too a sin committed by him may
receive comparatively light chastisement; but let it be repeated and he may
expect the rod to fall more heavily upon him. In like manner, God may bear long
with one of his backslidden children, and though the path of recovery be a
thorny one, yet will he exclaim "I richly deserved far severer
treatment." But when the backslider has been restored and brought back
into communion with God, another departure from Him is likely to be attended
with far worse consequences than the former one was.
"But there is forgiveness with Thee, that
Thou mayest be feared" (Psa_130:4).
Yes, "feared," not trifled with, not that we may the more confidently
give free rein to our lusts. A true apprehension of the divine mercy will not
embolden unto sin, but will deepen our hatred of it, and make us more earnest
in striving to abstain from it. A spiritual apprehension of God’s abounding
grace toward us, so far from begetting carelessness, produces increased
carefulness, lest we displease One so kind and good. It is just because the
Christian has been sealed by the Spirit unto the day of redemption, that he is
exhorted to watchfulness lest he "grieve" Him. The more the heart
truly appreciates the infinitude of God’s wondrous love unto us, the more will
its language be, "How can I do this great wickedness against Him!"
"But there is forgiveness with Thee, that
Thou mayest be feared." Not a slavish and servile fear, but the fear of
the Lord which is "the beginning of wisdom": that fear which
reverences, loves, worships, serves and obeys Him. Genuine gratitude for God’s
pardoning grace will move the soul unto suitable filial conduct: it works a
fear of being carried away from the heavens of His conscious presence by the
insidious current of worldliness. It is jealous lest anything be allowed that
would mar our communion with the Lover of our souls. Where the pardoning mercy
of God is thankfully esteemed by the soul, it calls to mind the fearful price
which was paid by Christ so that God could righteously forgive His erring
people. and that consideration melts the heart and moves to loving obedience.
"But there is forgiveness with Thee, that
Thou mayest be feared." Yes, once more we say "feared," and not
"trifled with." The word unto backsliders, who have been pardoned and
graciously restored to fellowship with God, is "Let them not turn again to
folly" (Psa_85:8): that is, let
them beware of any cooling of their affections, and slipping back into their
old ways; let them pray earnestly and strive resolutely against a sinful
trading with God’s mercy and a turning of His grace into lasciviousness. We
serve a jealous God, and must needs therefore be incessantly vigilant against
sin. If we are not, if we do "return again to folly," then most
surely will His rod fall more heavily upon us; and not only will our inward
peace be disturbed, but our outward circumstances will he made to sorely
trouble us.
That principle was plainly enunciated in the
threatening which the Lord made unto Israel of old: "And if ye will not be
reformed by Me by these things, but will walk contrary unto Me; then will I
also walk contrary unto you, and will punish you yet seven times for your
sins" (Lev_26:23-24). If the first
sensible tokens of God’s displeasure do not attain their end in the humbling of
ourselves beneath His mighty hand and the reforming of our ways, if His lesser
judgments do not lead to this, then He will surely send sorer judgments upon
us. Ezra recognized this principle when, after the remnant had come out of
Babylon, he said, "After all that is come upon us for our evil deeds, and
for our great trespass, seeing that Thou our God hast punished us less than our
iniquities deserved, and hast given us such deliverance as this; should we
again break Thy commandments, and join in affinity with the people of these
abominations? wouldest not Thou be angry with us till Thou hast consumed us, so
that there should be no remnant nor escaping?" (Ezr_9:13-14). Then let us beware of trifling with God,
particularly so after He has recovered us from a season of backsliding.
Instead of taking up the details of 2 Samuel 2:9-32 (the passage which immediately follows
the verses considered in the preceding chapter), we felt this topical one would
prove much more helpful in paving the way for those which are to follow. Those
verses record an encounter between the rival factions, The gauntlet was thrown
down by Abner, the general of the followers of Ishbosheth (Saul’s son), and the
challenge was accepted by Joab, who headed the military forces of David.
Neither side brought their full army into the field, and the slaughter was but
small (2Sa_2:30). The men of Abner, the
aggressor, were routed, and at the close of the day their captain begged for
peace (2Sa_2:26). Knowing the pacific
intentions of David, and his-loathness to make war upon the house of Saul, Joab
generously called a halt (2Sa_2:28);
and each side made their way homeward (2Sa_2:29-32).
And now a word upon the title we have given to
this chapter, and we must close. David was now located at
In our last chapter (so far as the application of
the principles enunciated therein related to him who is the principal subject
of this book) we endeavored to show that very much hinged on the manner in
which David now conducted himself. A most important crisis had been reached in
his life. The time which he spent at Hebron constituted the dividing line in
his career. On the one side of it was what we may designate as the period of
his rejection, when the great majority of the people clave unto Saul, who
hounded him from pillar to post; on the other side of it, was the period of his
exaltation when he reigned over the nation. When pondering the different events
which happened in the first stage of his career, we sought to point out the
moral connection between them, seeking to trace the relation between the
personal conduct of David and the various circumstances which the governmental
dealings of God brought about as the sequel. We propose, by divine aid, to
follow a similar procedure in taking up the details under the second stage of
his career.
In chapter twenty we saw how David displeased the
Lord by his taking unto himself two wives (1Sa_25:43-44),
and in chapter twenty-two we noticed how one sin led to another; while in
chapter twenty-four we observed the divine chastisement which followed. In
chapter twenty-six we dwelt upon David’s putting things right with God and
encouraging himself in the Lord, following which we traced out the blessed
results which ensued (chapters 27, 28), terminating in his being restored to
full fellowship with the Lord, as was typified by God’s directing him to
"Hebron." There he received a "token for good" (Psa_86:17) in the reception which he met with
from the men of his own tribe, who came and "anointed David over the house
of Judah" (2Sa_2:4): that was
indeed a promising intimation that if his ways continued to please the Lord, He
would make "even his enemies to be at peace with him" (Pro_16:7). On the other hand, that "token
for good" only becomes the more solemn in the light of all that follows.
How much there is in the later chapters of 2
Samuel which makes such pathetic and tragic reading. Few men have experienced
such sore social and domestic trials as David did. Not only was he caused much
trouble by political traitors in his kingdom, but, what was far more painful,
the members of his own family brought down heavy grief upon him. His favorite
wife turned against him (2Sa_6:20-22),
his daughter Tamar was raped by her half brother (2Sa_13:14),
his son Ammon was murdered (2Sa_13:28-29).
His favorite son Absalom sought to wrest the kingdom from him, and then he was
murdered (2Sa_18:14). Before his death,
another of his sons, Adonijah, sought to obtain the throne (1Ki_1:5), and he too was murdered (1Ki_2:24-25). Inasmuch as the Lord never
afflicts willingly (Lam_3:33), but only
as our sins occasion it, how are these most painful family afflictions to be
accounted for?
If the Holy Spirit has been pleased to furnish us
with any explanation of the sore trials which David encountered in his later
life, or if He has supplied us with materials that serve to throw light upon
what is recorded in the second half of 2 Samuel, then that explanation must be
sought for or that illuminating material must be inquired after, in the early
chapters of that book. This is a principle of great importance in order to a
right understanding of the Scriptures. As a general rule, God hangs the key for
us right on the door itself: in other words, the opening chapters (often the
first verses) contain a clear intimation or forecast of what follows. True, in
some cases, this is more apparent than in others, yet concerning each one of
the sixty-six books of the Bible, it will be found that the closer be the
attention given unto its introduction, the easier will it be to follow the
development of its theme. Such is obviously the case here in 2 Samuel.
"Now there was long war between the house of
Saul and the house of David: but David waxed stronger and stronger, and the
house of Saul waxed weaker and weaker" (2Sa_3:1).
The battle referred to at the end of the previous chapter, though it went so
greatly in favor of David, did not put an end to the warfare between him and
Ishbosheth. Though Saul himself was no more, yet his son and subjects refused
to submit quietly to David’s scepter. For another five years they continued to
manifest their defiance, and many were the skirmishes which took place between
his men and the loyal subjects of David. The latter was loath to employ harsh
measures against them, and probably his magnanimity and mildness were mistaken
for weakness or fear, and encouraged his opponents to renew their efforts for
his overthrow. But little by little they were weakened, until Ishbosheth was
willing to make a league with David.
"Now there was long war between the house of
Saul and the house of David: but David waxed stronger and stronger, and the
house of Saul waxed weaker and weaker." The contents of this verse may
well be taken as a type of the conflict which is experienced in the heart of
the Christian. David, exalted to be king over Judah, may be regarded as a
figure of one of God’s elect when he has been lifted out of the miry clay (into
which the fall of Adam plunged him) and his feet set upon the Rock of ages. As 1Sa_2:8 declares, "He raiseth up the poor
out of the dust, and lifteth up the beggar from the dunghill, to set them among
princes, and to make them inherit the throne of glory." But is all now
henceforth peace and joy? Far from it. Inward corruption is there, and is ever
assailing the principle of grace which was imparted at regeneration: "the
flesh lusteth against the spirit, and the spirit against the flesh" (Gal_5:17). What is the outcome? Is the flesh
victorious? No, it may annoy, it may win minor skirmishes, but little by little
the flesh is weakened and the spirit strengthened, until at the last sin is
completely destroyed.
"Now there was long war between the house of
Saul and the house of David." Thus the kingdom of Israel was rent asunder
by civil war. That it should last so long, when David was clearly in the right,
has presented quite a problem to the commentators. Personally, we regard the
contents of this verse as a plain intimation that David was missing God’s best.
This is an expression we use rather frequently in these pages, so perhaps a
definition of it here will not be amiss. Let it be pointed out here that it is
by no means equivalent to affirming that God’s counsels may be thwarted by us.
No indeed, puny man can no more defeat the eternal purpose of the Almighty than
he can cause the sun to cease from shining or the ocean from rolling. "But
our God is in the heavens: He hath done whatsoever He hath pleased" (Psa_115:3).
There is a vast difference between the promises
of God and His eternal decrees: many of the former are conditional, whereas the
latter are immutable, dependent upon nothing for their fulfillment save the
omnipotence of God. In saying that many of the divine promises recorded in Holy
Writ are "conditional" we do not mean they are uncertain and unreliable,
no; we mean that they are infallible declarations of what God will do or give
providing we follow a certain course of conduct: just as the divine
threatenings recorded in Scripture are a declaration of what God will do or
inflict if a certain course be pursued. For example, God has declared
"Them that honour Me, I will honour" (1Sa_2:30).
But suppose we fail to "honour" God, suppose we do not obtain that
enabling grace which He is ever ready to give unto those who earnestly seek it
in a right way — what then? The same verse tells us: "And they that
despise Me shall be lightly esteemed."
Take for instance the declaration made in Jos_1:8, "This book of the law shall not
depart out of thy mouth; but thou shalt meditate therein day and night, that
thou mayest observe to do according to all that is written therein: for then
thou shalt make thy way prosperous, and then thou shalt have good
success." First, let it be pointed out that that verse has nothing
whatever to do with the eternal destiny of the soul; instead, it relates only
to the present life of the saint. In it God tells us that if we give His Holy
Word the first place in our thoughts and affections, and regulate both our
inner and outer life by its teaching, then He will make our way "prosperous"
and we shall have "good success." This does not mean that we shall
become millionaires, but that by heeding the rules of His Word, we shall escape
those rocks upon which the vast majority of our fellows make shipwreck, and
that the blessing of God will rest upon our lives in all their varied aspects
and relations; an all-wise and sovereign God determining both the kind and
measure of the "success" which will be most for His glory and our
highest good.
Nor are the principles enunciated in Jos_1:8 to be restricted in their application to
those who lived under the old covenant: inasmuch as the governmental ways of
God remain the same in all ages, those principles hold good in all
dispensations. From the beginning of human history it has always been true, and
to the end of history it will continue so to be, that "no good thing will
He withhold from them that walk uprightly" (Psa_84:11).
On the other hand, it is equally a fact that those who are not subject to God’s
Word, who follow instead the devices of their own hearts and give way to the
lusts of the flesh, suffer adversity and come under the rod of divine
chastisement; of them it has to be said, "Your sins have withholden good
things from you" (Jer_5:25). In
other words, they have missed God’s best: not that they have failed to obtain
any blessing which He had eternally decreed should be theirs, but they have not
entered into the good of what God’s Word promises should be the present portion
of those who walk in obedience thereto.
"O that My people had hearkened unto Me, and
The key to the above verses is found in their
immediate context: "But My people would not hearken to My voice; and
Many more are the passages which might be quoted
from the Old and New Testaments alike, which set forth the same great fact,
warning us that if we walk contrary to the Scriptures we shall certainly suffer
for it, both in soul and body, both in our estate and circumstances, in this
life failing to enter into those blessings — spiritual and temporal — which the
Word promises to those who are in subjection to it. That is as true today as it
was under the old economy, and it supplies the key to many a problem, and
explains much in God’s governmental dealings with us. It certainly supplies the
key to David’s life, and explains why the chastening rod of God fell so heavily
upon himself and his family. Bear in mind carefully what has been said above,
read the passage which now follows, and then there is no reason why we should
be surprised at all that is found unto the end of 2 Samuel.
"And unto David were sons born in
The subject of polygamy as a whole is too large a
one for us to deal with here, nor can we discuss it at length as it bore upon
the lives of the different patriarchs. God’s original creation of only one man
and one woman indicates from the beginning that monogamy was the Divine order
for man to heed (Mat_19:4-5). The first
of whom we read in Scripture that had more wives than one, was Lamech (Gen_4:19), who was of the evil line of Cain. And
while Moses, because of the hardness of
Thou shalt in any wise set him king over thee,
whom the Lord thy God shall choose; one from among thy brethren shalt thou set
king over thee: thou mayest not set a stranger over thee, which is not thy
brother. But he shall not multiply horses to himself . . . neither shall he
multiply wives of himself, that his heart turn not away" (Deu_17:15-17). Here was a definite and express
law which the kings of
A little later on we read, "And David took
him more concubines and wives out of
Inasmuch as it is not our design to write a
verse-by-verse commentary on the books of Samuel, but rather to study the life
of David, we pass over what is found in the remainder of 2 Samuel 3 and 2Sa_4:1-12 and come to the opening verses of
chapter five. In the interval between what was before us in our last chapter
and the incident we are now to contemplate, the providence of God has been
working on David’s behalf. His principal opponents had met with a summary and
tragic end, and the way was now cleared for the purpose of God concerning our
hero, to receive its accomplishment. Viewing him typically, it is indeed
striking to observe how that David’s path to the throne was marked by
bloodshedding. From the human side, Saul, Jonathan, and later, Ishbosheth, stood
in the way, and none of them died a natural death; by the hand of violence was
each one removed!
We cannot regard as accidental, or as a trivial
detail, what has just been pointed out above. There is nothing trivial in the
imperishable Word of God: everything recorded therein has a profound
significance, if only we have eyes to see it. Here, the deeper meaning of these
details is not hard to discern: David, in all the essential features of his
history (his failures excepted), foreshadowed the Lord Jesus, and, as we know,
His path to the throne was along one of bloodshedding. True, the Lord Jesus was
"born King of the Jews," as David also had been born into the royal
tribe of
Upon the death of Abner and Ishbosheth the tribes
of
But conversion is preceded by conviction. There
is wrought in the soul a dissatisfaction with the old master, before there is
begotten desires towards the new Master. Sin is made to be realized as a bitter
thing, before there is an hungering and thirsting after righteousness. The
cruel bonds of Satan must be felt, before there is any longing to be made free
by Christ. The prodigal son was made to feel the wretchedness of the far
country, before he had any thought of journeying toward the Father’s house.
Clearly is this principle exemplified and illustrated in the case of these men
who now sought unto David, desiring that he should be king over them. They had
had more than enough of what the prophet Samuel had faithfully warned them (1Sa_8:11-18)! They had no desire for any other
of the house of Saul to reign over them, but were now desirous of submitting
themselves to David’s scepter.
Unspeakably blessed, then, is the typical picture
here presented to our view. In the voluntary coming unto David of those men of
the different tribes, following their unhappy lot under the reigns of Saul and
Ishbosheth, we have adumbrated the outcome of the Holy Spirit’s operations in
the hearts of God’s elect when He draws them to Christ. He first makes them
discontented with their present lot. He gives them to realize there is no real
and lasting satisfaction to be found in the service of sin and in continuing to
follow a course of opposition to God and His Christ. He creates within the soul
an aching void, before He reveals the One who alone can fill it. In short, He
makes us thoroughly discontented with our present portion before He moves us to
seek the true riches. The Hebrews must be made to groan under their merciless
taskmasters in
"Then came all the tribes of
After the death of the apostate king, and
following David’s recognition by the royal tribe, "It might have been
expected that all
"The son of Saul, though feeble and unknown,
was preferred to David; and David left the wilderness, only to be engaged in a
long and destructive struggle with those who should have welcomed him as the
gift of God for their blessing. So slowly does the hand of God effectuate its
purposes — so resolute are men in refusing to recognize any thing save that
which gratifies the tendencies of their nature, or approves itself to the
calculation of their self-interest. For seven years and six months, Abner and
all the tribes of
"At last, however, God accomplished the long
cherished desire of His servant’s heart — the desire that He had Himself
implanted — and David became the head and governor of Israel" (B. W.
Newton). Yes, at last the hearts of these rebels were subdued; at last they
were willing to submit themselves unto David’s scepter. Ah, note well the particular
character in which David was owned by them: "thou shalt be a captain over
Conversion consists not in believing certain
facts or truths made known in Holy Writ, but lies in the complete surrender of
the heart and life to a divine PerSong. It consists in a throwing down of the
weapons of our rebellion against Him. It is the total disowning of allegiance
to the old master — Satan, sin, self, and a declaring "we will have this
Man to reign over us" (Luk_19:14).
It is owning the claims of Christ and bowing to His rights of absolute dominion
over us. It is taking His yoke upon us, submitting unto His scepter, yielding
to His blessed will. In a word, it is "receiving Christ Jesus the
Lord" (Col_2:6), giving Him the
throne of our hearts, turning over to Him the control and regulation of our
lives. And, my reader, nothing short of this is a Scriptural conversion:
anything else is make-believe, a lying substitute, a fatal deception.
In the passage now before us, these Israelites,
who had for so long resisted the claims of David, serving under the banner of
his adversary instead, now desired the king of
"Behold, we are thy bone and thy flesh"
(2Sa_5:1). What a precious line in our
typical picture is this! After conviction and conversion follows spiritual
illumination. The Holy Spirit is given to glorify Christ: to take of the things
concerning Him and reveal them to those whom He draws to the Saviour (Joh_14:16). After a soul has been brought from
death unto life by His mighty and sovereign operations, the Spirit of God
instructs him; shows him the marvelous relation which divine grace has given
him to the Redeemer. He discovers to him the glorious fact of his spiritual
union with Christ, for "he that is joined to the Lord is one spirit"
(1Co_6:17). He reveals to the quickened
children of God’s family the amazing truth that they are members of that mystical
Body of which Christ is the Head, and thus we are "members of His body, of
His flesh, and of His bones" (Eph_5:30).
It is precious to see that these words of all the
tribes of
O dear Christian reader, beg God to make this
transcendent and precious fact more real and moving to thy heart. The Saviour
is not one who, like the cherubim and seraphim, is far removed from thee in the
scale of being. True, He is very God of very God, the Creator of the ends of
the earth, the King of kings and Lord of lords, but He is also one who was
"born of a woman," who became Man, who is bone of thy bone and flesh
of thy flesh, and therefore "He is not ashamed to call us brethren" (Heb_2:11). And for the same reason He can be
touched with the feeling of our infirmities" (Heb_4:15),
and "in that He Himself hath suffered being tempted, He is able to succour
them that are tempted" (Heb_2:18).
Then hesitate not to approach Him with the utmost freedom and pour out thy
heart unreservedly before Him. He will not reprove thee any more than David did
his erring brethren. Take full encouragement from this endearing relation: we
are the brethren of Christ; He is our kinsman Redeemed!
"Also in time past, when Saul was king over
us, thou wast he that leddest out and broughtest in Israel; and the Lord said
to thee, Thou shalt feed My people Israel, and thou shalt be a captain over
Israel" (2Sa_5:2). This too is
very blessed when we look through the type to the antitype. These humbled
revolters now praised David for his former services, which before they had
overlooked; and now acknowledged the Lord’s appointment of him, which before
they had resisted. So it is in the experience of the converted. While in the
service of Saul (Satan) we have no appreciation of the work Christ has done and
no apprehension of the position of honor to which God has elevated Him: the
depths of humiliation into which the Beloved of the Father entered and the
unspeakable suffering which He endured on behalf of His people, melted not our
hearts; nor did the scepter which He now wields bring us into loving subjection
to Him. But conversion alters all this!
But more: "the Lord said to thee, Thou shalt
feed My people
1 Chronicles 12:23-40
supplies fuller light upon the opening verses of 2 Samuel 5. There we are shown
not only the numbers which came unto David from each tribe, and with what zeal
and sincerity they came, but also the gracious reception they met with. The one
whom they had so grievously wronged did not refuse to accept them, but instead
gave them a hearty and royal welcome: "And there they were with David
three days (typically, now on resurrection ground), eating and drinking" (1Ch_12:39) — at perfect ease in his presence;
"for there was joy in
The long-hunted exile has now been elevated to
the throne: his principal enemies are in their graves, and David is exalted
over the
Even when he began to contemplate his new
prospects, there was no hurried taking of matters into his own hands, but
instead, a calm and reverent inquiring of the Lord (2Sa_2:1).
He would do nothing in this crisis of his fortunes, when all which had been so
long a hope seemed to be nearing its realization, until his Shepherd should
lead him. Curbing his naturally impetuous disposition, refusing to take swift
action and subdue his remaining opponents, holding in check the impatient
ambitions of his own loyal followers, he waited to hear what God had to say.
Few men have exercised such admirable self-restraint as David did under the
circumstances which confronted him when his long-persecuting oppressor was no
longer there to contest the field with him. Blessedly did he fulfill the vow of
earlier years: "my Strength! upon Thee will I wait" (Psa_59:9).
Even before the death of Saul, the strength of
David’s forces had been rapidly increased by a constant stream of fugitives
from the confusion and misery into which the kingdom had fallen. Even Benjamin,
Saul’s own tribe, sent him some of its famous archers — a sure token of the
king’s waning fortunes. The hardy men of Manasseh and Gad, "whose faces
were like the faces of lions, and were as swift as roes upon the
mountains" (1Ch_12:8) sought his
standard; while from his own tribe recruits "day by day came to David to
help him, until it was a great host like the host of God" (1Ch_12:22). With such forces, it is evident that
he could easily and quickly have subdued any scattered troops of the former
dynasty. But he made no such attempt, and took no measures whatever to advance
any claims to the crown. He preferred God to work out things for him, instead
of by him!
When he was settled at
The brief narrative which we have of the seven
years spent by the still youthful David at
"The generosity of his nature shines out
again in his indignation at Joab’s murder of Abner, though he was too meek to
avenge it. There is no more beautiful picture in his life than that of his
following the bier where lay the bloody corpse of the man who had been his
enemy ever since he had known him, and sealing the reconciliation which Death
even makes in noble souls, by the pathetic dirge he chanted over Abner’s grave
(2Sa_3:31). We have a glimpse of his
people’s unbounded confidence in him, given incidentally when we are told that
his sorrow pleased them, ‘as whatsoever the king did pleased all the people’ (2Sa_3:36). We have a glimpse of the feebleness
of his new monarchy as against the fierce soldier who had done so much to make
it, in his acknowledgment that he was yet weak (2Sa_3:39)"
(Alexander Maclaren).
The final incident of David’s reign over
This crowning of David king over all
The above prophecy intimated the exalted position
which
This leads us, in the second place, to
contemplate the coronation of David as a blessed foreshadowment of the
exaltation of his greater Son and Lord. This is so obvious that there is little
need for us to amplify it at much length
— though the interested reader would find it profitable to prayerfully
trace out for himself other details in it. The life and activities of David are
plainly divided into two main parts, though the second part was of much longer
duration than the first: thus it is also in the mediatorial work of Him to whom
he pointed. In the first section of his career, he who was born at
The enmity of Saul against David was exceeding
bitter, so that he thirsted for his blood (1Sa_18:29):
compare Mat_12:14. From that time forth
David became a homeless wanderer (1Sa_22:1):
compare Mat_8:20. A little company of
devoted souls gathered around him (1Sa_22:2),
but the nation as a whole despised and rejected him: compare Joh_1:11-12. This was the period of his
humiliation, when the anointed of God suffered privation and persecution at the
hands of his enemies. True, he could (as we have seen above) have taken matters
into his own hands, and grasped the kingdom by force of arms; but he steadily
refused to do so, preferring to meekly and patiently wait God’s time for him to
ascend the throne: compare Mat_26:52.
In these and many other respects, our hero blessedly foreshadowed the character
and career of his suffering but greater Son and Lord.
But the time had now arrived when the season of
David’s humiliation was over, and when he entered into that position of honor
and glory which God had long before ordained for him: "they anointed David
king over Israel" (2Sa_5:3). In
his coronation we have a precious adumbration of the ascension of Christ, and
His exaltation unto "the right hand of the Majesty on high" (Heb_1:3), when He "took upon Him the form
of a servant" and "made Himself of no reputation" was
"highly exalted" and given "a Name which is above every
name" (Phi_2:7-10). As we are told
in Act_5:31, "Him hath God exalted
with His right hand to be a Prince and a Saviour, for to give repentance to
(the spiritual)
And now, in the third place, let us inquire, How
did the fugitive bear this sudden change of fortune? What were the thoughts of
David, what the exercises of his heart, now that this great dignity, which he
never sought, became his? The answer to our question is supplied by Psalm 18
which (see the superscription) he "spoke in the day that the Lord
delivered him from all his enemies, and from the hand of Saul," that is,
when the Lord brought to an end the opposition of Saul’s house and followers.
In this Psalm the Holy Spirit has recorded the breathings of David’s spirit and
graciously permits us to learn of the first freshness of thankfulness and
praise which filled the soul of the young king upon his accession to the
throne. Here we are shown the bright spiritual beginnings of the new monarchy,
and are given to see how faithfully the king remembered the vows which as an
exile had been mingled with his tears.
"It is one long outpouring of rapturous
thankfulness and triumphant adoration, which streams from a full heart in
buoyant waves of song. Nowhere else, even in the Psalms — and if not there,
certainly nowhere else — is there such a continuous tide of unmingled praise,
such magnificence of imagery, such passion of love to the delivering God, such
joyous energy of conquering trust. It throbs throughout with the life-blood of
devotion. All the terror, and pains, and dangers of the weary years — the black
fuel for the ruddy glow — melt into warmth too great for smoke, too equable to
blaze. The plaintive notes that had so often wailed from his heart, sad as if
the night wind had been wandering among its chords, have all led up to this
rushing burst of full-toned gladness. The very blessedness of heaven is
anticipated, when sorrows gone by are understood and seen in their connection
with the joy to which they have led, and are felt to be the theme for deepest
thankfulness" (Alexander Maclaren).
It is blessed to note that this eighteenth Psalm
is entitled, "A Psalm of David, the servant of the Lord," upon which
C. H. Spurgeon remarked, "David, although at this time a king, calls
himself ‘the servant of the Lord,’ but makes no mention of his royalty: hence
we gather that he counted it a higher honour to be the Lord’s servant than to
be Judah’s king. Right wisely did he judge. Being possessed of poetical genius,
he served the Lord by composing this Psalm for the use of the Lord’s
house." We cannot here attempt a full analysis of its contents, but must
glance at one or two of its more prominent features.
The first clause strikes the keynote: "I
will love Thee, O Lord, my strength." "That personal attachment to
God, which is so characteristic of David’s religion, can no longer be pent up
in silence, but gushes forth like some imprisoned stream, broad and full even
from its well-head" (Alexander Maclaren). Scholars have pointed out that
the intensity of David’s adoration on this occasion moved him to employ a word
which is never used elsewhere to express man’s emotions toward God, a word so
strong that its force is but freely expressed if we render it "from my
heart do I love Thee." The same exalted spiritual fervor is seen again in
the loving accumulation of divine names which follow — no less than eight are
used in Psa_18:21 — as if he would heap together in a great
pile all the rich experiences of that God (which all names utterly fail to
express) which he had garnered up in his distresses and deliverances.
In Psa_18:3-4
David recalls pathetically the past experiences when, like an animal caught in
the nets, those who hunted him so relentlessly were ready to close in upon and
seize their prey. "In his distress," he says, "I called upon the
Lord and cried unto my God" (Psa_18:6).
Though it was but the call of one weak solitary voice, unheard on earth, it reached
Heaven, and the answer shook all creation: "He heard my voice out of His
temple . . . Then the earth shook and trembled" (Psa_18:6-7, etc.). One saint in his extremity
put in motion the mighty powers of Omnipotence: overwhelming is the contrast
between cause and effect. Wonderful as the greatness, equally marvelous is the
swiftness of the answer: "Then the earth shook."
It is blessed to note how David ascribes all to
the power and grace of the Lord. "For by Thee I have run through a troop;
and by my God have I leaped over a wall . . . It is God that girdeth me with
strength, and maketh my way perfect . . . Thou Inst also given me the shield of
Thy salvation: and Thy right hand hath holden me up, and Thy gentleness hath
made me great . . . It is God that avengeth me, and subdueth the people under
me . . . Therefore will I give thanks unto Thee, O Lord, among the heathen, and
sing praises unto Thy name. Great deliverance giveth He to His king; and
showeth mercy to His anointed, to David, and to his seed for evermore" (Psa_18:29, Psa_18:32,
Psa_18:35, Psa_18:47,
Psa_18:49, Psa_18:50).
In 2Sa_5:6-9
a brief record is given of David wresting the stronghold of Zion out of the
hands of the Canaanites, and of his making it the capital of his kingdom. This,
it is to be noted, is the first thing recorded of our hero after all the tribes
of Israel had made him their king. By noting that order we pointed out that the
coronation of David, after the season which is now to be considered by us. In
the previous chapter, we pointed out that the coronation of David, after the
season of his humiliation, was a beautiful foreshadowing of the exaltation of
His Son and Lord, the enthronement on High of that blessed One who had been, in
the main, despised and rejected by men on eaRuth It therefore follows that the
noble exploits of David after he came to the throne, strikingly prefigured the
work and triumphs of our ascended and glorified Redeemer. It is thus, by
looking beneath the mere historical upon the pages of the Old Testament that we
discover "in the volume of the Book" it is written of Christ.
The long-cherished desire of David’s heart —
implanted there by God Himself — had been accomplished, and he was now the head
and governor of Israel. His real work had only just commenced, his most
glorious achievements were still to be accomplished. His being crowned king
over all Israel was but preparatory unto the royal conquests he was to make.
His previous exploits only served to manifest his qualifications for the
honored position and the important work which God had appointed him. So it was
with the Antitype. The enthronement of the Mediator at the right hand of the
Majesty on high was but the introduction to the stupendous undertaking which
God had assigned Him, for "He must reign till He bath put all enemies
under His feet" (1Co_15:25) — a
very plain intimation that His "reign" has already commenced. The
life-work, death, and resurrection of the Lord Jesus, simply laid the
foundation upon which His royal conquests are now being achieved.
It is a great and serious mistake made by many to
suppose that the Lord Jesus is now inactive, and to regard His being
"seated" as denoting a state of inertia — such Scriptures as Act_7:55 and Rev_2:1
ought at once to correct such an idea. The word "sat" in Scripture
marks an end and a beginning: the process of preparation is ended, and
established order is begun (cf. Gen_2:2;
Act_2:3). We say again that the real
work of Christ (His atonement but laying the foundation thereof) began only
after He was invested with "all power (i.e. ‘authority’) in heaven and in
earth" (Mat_28:18). This was
plainly announced in the Messianic Psalms: after God has set His king upon His
holy hill of Zion, He was to ask of Him and the heathen would be given Him for
His inheritance, and He would reign over them with a "rod of iron" (Psa_2:1-12). "Rule Thou in the midst of
Thine enemies," was the Father’s word to Him (Psa_110:1-7).
To His chosen servants the Lord Jesus declared
"Lo, I am with you alway, unto the end of the world" (Mat_28:20). On the day of Pentecost Peter
declared, "Therefore being by the right hand of God exalted, and having
received of the Father the promise of the Holy Spirit, He (Jesus) hath shed
forth this, which ye now see and hear" (Act_2:33).
Later, we are told, "they went forth, and preached everywhere, the Lord
working with them, and confirming the Word with signs following" (Mar_16:20). There is much in the book of
Revelation which makes known to us the various activities in which the ascended
Saviour is engaged, into which we cannot enter. But sufficient has here been
produced to show that the King of saints is now wielding His mighty scepter to
good effect.
Most blessedly was that which has been before us
above typed out by the crowned David. Upon his ascension to the throne he was
far from indulging in ease or self-luxuriation. It was now that his best
achievements were accomplished. In that section of 2 Samuel which we are
entering we behold David capturing the stronghold of Zion, vanquishing the
Philistines, providing a resting-place for the holy ark, and being concerned in
building a temple for the worship of Jehovah. So blessed is each of these
incidents, so rich is their typical and spiritual import, that we purpose, the
Lord enabling, to devote a chapter unto the separate consideration of each of
them. May the Spirit of Truth graciously undertake for both writer and reader,
giving us eyes to see and hearts to appreciate the "wondrous things"
hidden away in this portion of God’s Holy Word.
"And the king and his men went to Jerusalem,
unto the Jebusites" (2Sa_5:6).
"If Salem, the place which Melchizedek was king of, was Jerusalem (as
seems probable from Psa_76:2), it was
famous in Abraham’s time; Joshua in his times found it the chief city of the
south part of Canaan: Jos_10:1-3. it
fell to Benjamin’s lot (Jos_18:28), but
joined close to Judah’s (Jos_15:8). The
children of Judah had taken it (Jdg_1:8),
but the children of Benjamin suffered the Jebusites to dwell among them (Jdg_1:21); and they grew so upon them that it
became a city of Jebusites (Jdg_19:21).
Now the very first exploit David did after he was anointed king over all
Israel, was to gain Jerusalem out of the hands of the Jebusites; which, because
it belonged to Benjamin, he could not well attempt till that tribe, which long
adhered to Saul’s house, submitted to him" (Matthew Henry).
"And the king and his men went to Jerusalem
unto the Jebusites, the inhabitants of the land: which spake unto David,
saying, Except thou take away the blind and the lame, thou shalt not come in
hither: thinking, David cannot come in hither" (2Sa_5:6). The wording of the second half of this verse
appears rather ambiguous, and we believe the translation given in the
"Companion Bible" is to be preferred, "thou shalt not come in
hither, for the blind and the lame shall drive thee away." It was the
language of utter contempt. The Jebusites were so assured of the impregnability
of their stronghold that they considered the feeblest of their men would be
quite sufficient to defend it against any attack of David and his army.
The "Jebusites" were Canaanites who
inhabited the country surrounding Jerusalem, and who occupied the fortress of
Zion. The tribe of Judah had once failed to drive them out (Jos_15:63), and later the children of Benjamin
met with no more success (Jdg_1:21). So
secure did they now deem themselves that when David purposed its capture, they
met him with insulting ridicule. In this we have an illustration of the fact
that the enemies of God are often most confident of their strength when the day
of their fall is most imminent. Thus also it frequently appears in the history
of the salvation of God’s elect: their case seems to be the most hopeless
immediately before the hand of divine mercy snatches them as brands from the
burning. Thus it was with the dying thief, delivered at the eleventh hour; with
Saul of Tarsus, as he was persecuting the church; with the Philippian jailor,
as he was on the point of committing suicide. Man’s extremity is Gods
opportunity.
"Nevertheless, David took the stronghold of
Zion: the same is the city of David" (2Sa_5:7).
The literal or material "Zion" was a steep hill which lay just
outside Jerusalem, to the south west, on which had been built a fortress to
protect the city. It had two heads or peaks: Moriah, on which the temple was
afterwards erected, and the other on which was built the future residence of
the kings of Israel. So steep and inaccessible was Zion that, like a smaller
Gibraltar, it had remained in the hands of Israel’s foes. But undeterred by the
natural difficulties and unmoved by the contemptuous confidence of the
Jebusites, David succeeded in wresting it from the enemy, and became the
founder of that Jerusalem which existed from that time onwards.
"Nevertheless David took the stronghold of
Zion: the same is the city of David." Previously, he had reigned for seven
years over Judah "in Hebron" (2Sa_5:5),
but now that he had been anointed king over all Israel he cast his eyes toward
Jerusalem, as a preferable metropolis, and a more suitable seat of his
extending empire. But as long as the hill of Zion was occupied by the military
Jebusites, they would retain theft command of the lower city. His first step,
therefore, was, by the help of God, to dispossess the enemy of their
stronghold. There David henceforth dwelt, as a conqueror, as in a castle (1Ch_11:7); there he fixed his royal abode, and
there he swayed his scepter over the whole land of Israel, from Dan to
Beersheba.
"So David dwelt in the fort, and called it
the city of David. And David built round about from Millo and inward" (2Sa_5:9), Millo seems to have been the townhall,
or statehouse, a place of public convention (compare 2Ki_12:20, 2Ch_32:5).
Around Millo David erected such buildings as became his capital or seat of
government, for the reception of the court which he kept. "And David went
on and grew great, and the Lord God of hosts was with him" (2Sa_5:10). The tide of fortune had turned, and
the once despised fugitive now waxed great in power and reputation, in wealth
and honor, subduing his enemies, and enlarging his dominion. But all his
success and prosperity was entirely owing to Jehovah showing Himself strong on
his behalf: without His enablement, none of us can accomplish anything good (Joh_15:5).
Now there would be little or no difficulty in our
perceiving the typical significance of the above were it not that so many of
our minds have been blinded by the errors of modern
"dispensationalism." A careful study of the connections in which
"Zion" is found in the Psalms and Prophets, makes it clear that
"Zion" was the name by which the Old Testament Church was usually
called. "For the Lord hath chosen Zion; He hath desired it for His
habitation. This is My rest forever: here will I dwell; for I have desired it.
I will abundantly bless her provision: I will satisfy her poor with bread. I
will also clothe her priests with salvation: and her saints shall shout aloud
for joy. There will I make the horn of David to bud: I have ordained a lamp for
Mine Anointed" (Psa_132:13-17).
Let the dubious (and also the interested) reader ponder such verses as Psa_74:2; Psa_87:5;
Psa_102:13; Psa_128:5;
Psa_133:3; Isa_51:16.
The Old Testament Church was designated
"Zion" after the mount on which the Temple was built, whither the
tribes of Israel went up to worship Jehovah, who dwelt between the cherubim.
This name was duly transferred to the New Testament Church, which is grafted
into the Old, as the teaching upon the "olive" tree in Romans 11
shows, and as the Holy Spirit in Eph_2:19-22
and Eph_3:6 expressly states. Such
passages as Rom_11:26 (note carefully
it is "out of Sion" and not "unto Sion"); Heb_12:22; 1Pe_2:6;
Rev_14:1, make it plain that the New
Testament Church is denominated "Sion," for the Church is now God’s
abode upon earth, His "temple" (2Co_6:16),
His "city" (Eph_2:19), His
"Jerusalem" (Gal_4:26 — "which is above" is not to be
understood astronomically, but means "which excels"). Thus, all that
is spoken of "Zion," of "the city of God," of
"Jerusalem" in the Old Testament in a spiritual way belongs unto
Christians now, and is for their faith to appropriate and enjoy.
The history of Jerusalem and Zion (for they are
inseparably connected) accurately foreshadowed what is found spiritually in the
antitype. The first reference to the same in Scripture presents that city as
being under the benign scepter of Melchizedek (Gen_14:18):
so, originally, the Church was blest with all spiritual blessings in Christ (Eph_1:3). But, next, we see this city no longer
in subjection to the servant of God, but fallen into the hands of the heathen:
so the Church apostatized in Adam, God’s elect sinking to the natural level of
the non-elect. Zion now became inhabited by a race who were under the curse of
God (Gen_9:25): so, in consequence of
the Fall, God’s elect were by nature "the children of wrath even as
others" (Eph_2:3). For centuries
Zion refused to be subject unto die people of God (Jos_15:63,
Jdg_1:21); so the Gentiles were
"aliens from the commonwealth of Israel" etc. (Eph_2:11-12).
But, eventually, Zion was subdued and captured by
David, and made his royal residence, the Temple also being erected upon one of
its mounts. Thus the stronghold of the enemy was converted into a habitation of
God, and became the throne of His government upon eaRuth Wondrous figure was
this of Christ’s conquest of the Gentile Church (Act_15:14)
unto Himself, wresting it out of the hand of the enemy, bringing it into
subjection unto Himself, and setting up His throne in the hearts of its
individual members. Announcement to this effect was made by the Saviour when He
declared, in view of His immediate death (Joh_12:32),
"Now shall the Prince of this world be cast out" (Joh_12:31). Satan was to be dethroned and driven
from his dominion, so that Christ would "draw" unto Himself many of
those over whom the devil had reigned (Eph_2:2).
It is to. be noted that the tense of the verb there denotes that the
"casting out" of Satan would be as gradual as the "drawing"
(Alford).
At the Cross the Lord Jesus "spoiled
principalities and powers," and at His ascension He "made a show of
them openly, triumphing over them in it" (Col_2:15
and cf. Eph_4:8). At Calvary Satan’s
hold over the world was broken: "the Prince of this world is judged"
(Joh_16:11). Then it was that the
"strong man" (the devil) was "overcome" by One stronger
than himself, his armor being taken from him, and his "spoils"
(captives) divided (Luk_11:21-22). And
a manifestation of this fact is made every time an elect soul is "delivered
from the power of darkness and translated into the kingdom of God’s dear
Son" (Col_1:13). Christ’s frequent
casting out of demons. from the bodies of men during the days of His flesh
presaged His delivering the souls of His redeemed from the dominion of Satan
during this Gospel era.
That which our present type sets forth is not the
Lord Jesus paying the ransom-price for the purchase of His people
(particularly, those among the Gentiles), but His actual redeeming or
delivering them from the power of the enemy. As David’s capture of
It is beautiful to note that the meaning of the
word
"But when the Philistines heard that they
had anointed David king over Israel, all the Philistines came up to seek
David" (2Sa_5:17). The civil war
in Israel, which had continued for several years, having been brought to an
end, and the whole nation being now united under the government of David, he
had thereby become much more powerful. Probably hearing, too, of David’s
capture of Jerusalem (2Sa_5:7) and of
the friendship shown him by Hiram, king of Tyre (2Sa_5:11),
the Philistines now thought it was high time to bestir themselves and put an
end to his prowess. Accordingly they assembled a great army against him, but
were overthrown, though not annihilated.
The typical significance of the above (by which
we mean its prophetic and dispensational foreshadowings) points to much that is
recorded in the book of Acts, which, in turn, presages that which was to obtain
more or less throughout the whole of this Christian era. As soon as the kingdom
of Christ had been set up in the world, it was vigorously attacked by the
powers of darkness, which, by the combined forces of Jews and Gentiles, sought
to overthrow it. Definite proof of this is found in Acts 4, where we read of the
arrest of Peter and John, their being summoned before the Sanhedrin, being
threatened by them, and subsequently released. On returning to their own
company and reporting their experiences, they all "with one accord"
quoted from the second Psalm, which some — probably with good reason — conclude
was written by David just after his victory over the Philistines.
That part quoted from the second Psalm was,
"Why did the heathen rage, and the people imagine vain things? The kings
of the earth stood up, and the rulers were gathered together against the Lord,
and against His Christ" (Act_4:25-26).
This is a clear intimation from the Spirit Himself that the substance of these
verses is by no means to be restricted unto the opposition made by the powers
of evil (through their human emissaries) against Christ personally during the
days of his flesh, but include also Christ mystical, His Church, and is a
prophetic intimation of the continuous enmity of the Serpent against the
woman’s Seed, i.e., Christ and His people. But as the remainder of the second
Psalm shows, all such opposition will prove futile, for "He must reign
till He hath put all enemies under His feet" (1Co_15:25).
In this chapter, however, we do not propose to
develop at length the prophetic application of David’s victories over the
Philistines, but rather shall we endeavor to concentrate upon the spiritual and
practical bearings of the same. Surely this is what our poor hearts stand most
in need of in this "cloudy and dark day" — that which, under God’s blessing,
will better equip us to fight the good fight of faith; that which will instruct
and encourage for running the race that is set before us. There is a
"time" and "season" for everything. While it is our happy
privilege to admire and study the handiwork of God in creation, yet neither the
pleasure of beholding the beautiful flowers nor investigating the mystery of
the planets would be in order if an enemy were at our doors, and we were called
upon to defend our lives. The same principle applies to concentrating upon one
or more of the many different departments of Scripture study.
It was to carry forward the conquest of Canaan —
begun by Joshua, but long interrupted (see Judges
1:21-36) that God had raised up David. "And Abner had communication
with the elders of Israel, saying, Ye sought for David in times past to be king
over you: now then do it; for the Lord hath spoken of David, saying, By the
hand of My servant David I will save My people Israel out of the hand of the
Philistines, and out of the hand of all their enemies" (2Sa_3:17-18). Chief among Israel’s enemies were
the Philistines. They had long been a serious menace to God’s people, and
eventually succeeded in slaying Saul and his sons (1Sa_31:1-6).
But now the time had come for God to stain their pride, fight against them, and
overthrow their forces. "The triumphing of the wicked is short" (Job_20:5); so discovered Pharaoh, Haman,
Rabshakeh, Nero; and so shall it be with those who now oppose the Lord and His
people.
"But when the Philistines heard that they
had anointed David king over Israel, all the Philistines came up to seek
David" (2Sa_5:17). First of all,
let us behold and admire here the providential dealings of God: "For of
Him, and through Him, and to Him are all things" (Rom_11:36). Nothing happens by chance in this
world, and the actions of the wicked are just as truly controlled, yea, and
directed, by the Governor of this world, as are those of the righteous. It was
of the Lord that these Philistines threatened Israel at this time, and therein
we may perceive His grace toward His servant. They were the enemies of Jehovah,
and belonged to the people He had commanded Israel to destroy. But to take the
initiative against them, David might feel was the height of ingratitude, for on
two occasions the Philistines had given him protection when sorely persecuted
by Saul (1Sa_27:1-3; 1Sa_28:1-2). By God’s moving the Philistines to
take the initiative, David’s scruples were subdued.
Though David had ascended the throne of Israel,
this did not deter his former enemies; rather did it excite their jealousy and
stirred them up to come against him. Therein we may find an illustration of
Satan’s ways against the saints. Whenever an advance step is taken for God, or
whenever honor is put upon the true King and Christ is given His proper place
in our arrangements, the enemy is on hand to oppose. Let Abraham return unto
"the place of the altar" and at once there is strife between his
herdsmen and those of Lot (Gen_13:4-7).
Let Joseph receive a divine revelation in a dream, and immediately the cruel
envy of his brethren is stirred against him (Gen. 37). Let Elijah triumph over
the false prophets upon Carmel, and Jezebel threatens his life. Many such cases
are also found in the book of Acts. These are recorded for our instruction. To
be forewarned is to be forearmed.
Let, then, the attack of the Philistines upon
David right after his coronation warn us against finding security in any
spiritual prosperity with which we may have been blessed. High altitudes are apt
to make the head dizzy. No sooner had David made Zion his own city, and that to
the glory of the Lord, than the Philistines came up against him. The very next
words after the boastful "Lord, by Thy favour Thou hast made my mountain
to stand strong," are, "Thou didst hide Thy face, and I was
troubled" (Psa_30:7). Our
"strength" is to maintain a conscious weakness (2Co_12:10). Every spiritual advance needs to be
accompanied by watchfulness and prayer. "Let not him that girdeth on his
armour boast himself as he that putteth it off" (1Ki_20:11)!
"The Philistines also came and spread
themselves in the valley of Rephaim" (2Sa_5:18).
The valley of Rephaim was but a short distance from Jerusalem: no doubt the
Philistines expected to make themselves masters of that strategic city before
David had time to complete the fortification of it. In the words "spread
themselves" indication is given that their force was a large one:
"all the Philistines" (2Sa_5:17)
probably denotes that their five principalities (1Sa_6:16-18)
were here combined together. Little did they realize that they were rushing
onward to their destruction, for they knew not the might of David’s scepter nor
the power of Jehovah who had exalted him. The Philistines were unaware of the
fact that the living God was for David, as He had not been for Saul.
Let us now consider David’s response unto the
threatening presence of the Philistine hosts. "And David enquired of the
Lord, saying, Shall I go up to the Philistines? Wilt Thou deliver them into
mine hand?" (2Sa_5:19). This is
very blessed, accentuated by the final clause in 2Sa_5:17,
which is in marked contrast to what is recorded in 2Sa_5:18
: in the one we read "and David heard of it, and went down to the
hold"; in the other we are told that the Philistines "came and spread
themselves in the valley of Rephaim." In sharp antithesis from the
self-confident Pharisees, David took a lowly place and evidenced his dependence
upon God. Instead of accepting their challenge and immediately engaging them in
battle, David turned to the Lord and inquired His will for him. O that writer
and reader may cultivate this spirit more and more: it is written "In all
thy ways acknowledge Him," and the promise is, "and he shall direct
thy paths" (Pro_3:6).
"And David enquired of the Lord, saying,
Shall I go up to the Philistines? wilt Thou deliver them into mine hand"?
Not as the mighty man of valor did he impetuously rush ahead, but as the man
submissive to his God did the king here act: most probably it was through
Abiathar, by means of the urim and thummim in his ephod, that the Lord’s mind
was sought. His inquiry was twofold: concerning his duty and concerning his
success: "his conscience asked the former, his prudence the latter"
(Matthew Henry). His first concern was to make sure he had a divine commission
against the Philistines. In view of 2Sa_3:18
his duty seemed clear, but the question was, Is it God’s time for me to act
now! His second concern was whether the Lord would prosper his efforts, for he
realized that victory was entirely dependent upon God — unless He delivered the
Philistines into his hand, all would be in vain.
"And the Lord said unto David, Go up: for I
will doubtless deliver the Philistines into thine hand" (2Sa_5:19). He who has said, "Seek ye My
face" will not mock that soul who sincerely and trustfully responds with,
"my heart said unto Thee, Thy face, Lord, will I seek" (Psa_27:8). Gods of wood and stone, the idols of
earthly fame and material wealth, will fail their devotees in the hour of need,
but the living God will not disappoint those who are subject unto Him and seek
His aid in the time of emergency. The Lord is ever "a very present help in
trouble" (Psa_46:1), and the sure
promise is "Draw nigh to God, and He will draw nigh to you" (Jam_4:8). The divine ordering of our ways, the
directing of our steps, is urgently needed by all of us, nor will it be
withheld if sought after the appointed order.
"And the Lord said unto David, Go up: for I
will doubtless deliver the Philistines into thine hand." This also is
recorded for our instruction and comfort; then let us earnestly seek faith to
appropriate the same and make it our own. Those words were graciously spoken by
the Lord to encourage and nerve David for the battle. We too are called upon to
fight — "fight the good fight of faith." Yes, and it is only as faith
is in exercise, only as the divine promises are actually laid hold of
(expectantly pleaded before God), that we shall fight with good success. Has
not God said to us He will "bruise Satan under your feet shortly" (Rom_16:20): how that ought to animate us for the
conflict! If we lay hold of that promise we shall be able to exclaim, "I
therefore so run, not as uncertainly; so fight I, not as one that beateth the
air" (1Co_9:26).
"And David came to Baalperazim, and David
smote them there, and said, The Lord hath broken forth upon mine enemies before
me, as the breach of waters" (2Sa_5:20).
Here, too, David has left a noble example for us to follow, and the more
closely we do so, the more will God be honored, and the more will further
successes be assured for us. Having obtained mercy to be dependent, David found
grace to be humble, and ascribed the victory unto its true Author: "The
Lord hath broken forth upon mine enemies before me" — as when a swollen river
bursts its banks and carries all before it. In every forward step, in every
resistance to temptation, in every success in service, learn to acknowledge
"yet not I, but the grace of God which was with me" (1Co_15:10). May writer and reader be delivered
from the self-praising, boastful, Laodicean spirit of this evil age, saying,
"Not unto us, O Lord, not unto us, but unto Thy name give glory" (Psa_115:1).
"And there they left their images, and David
and his men burned them" (2Sa_5:21).
No doubt the Philistines had expected both protection and help from their
idols, but they failed them in the hour of need: equally vain and impotent will
prove any visible or material thing in which we put our trust. Now they were
unwilling to preserve such gods as were unable to preserve them: "God can
make men sick of those things that they have been most fond of, and compel them
to desert what they doted upon, and cast even the idols of silver and gold to
the moles and bats (Isa_2:20)"
(Matthew Henry). In burning the idols of the Philistines, David not only made
clean work of his victory, but obeyed God’s order in Deu_7:5 : "thou shalt . . . burn their graven images
with fire."
"And the Philistines came up yet again, and
spread themselves in the valley of Rephaim" (2Sa_5:22).
Yes, even though we have the promise "Resist the devil, and he will flee
from you" (Jam_4:7), there is no
assurance given that he will not return. He departed from the Saviour only
"for a season" (Luk_4:13),
and thus it is with His followers. Yet let not his return to the attack
discourage us: it is but a summons to renewed waiting upon God, seeking fresh
strength from Him daily, hourly. "And when David enquired of the Lord, He
said" (2Sa_5:23). On this second
occasion also David sought Divine guidance: even though he had been successful
in the first battle, he realized that further victory depended entirely upon
the Lord, and for that he must be completely subject to Him.
"Thou shall not go up; but fetch a compass
behind them, and come upon them over against the mulberry trees. And let it be,
when thou hearest the sound of a going in the tops of the mulberry trees, that
then thou shalt bestir thyself: for then shall the Lord go out before thee, to
smite the host of the Philistines" (2Sa_5:23-24).
This is striking: here was the same enemies to be met, in the same place, and
under the same Lord of hosts, and yet God’s answer now is the very opposite of
the previous one: then it was, "Go up"; now it is "Go not
up," but make for their rear — circumstances may seem identical to human
sight, yet on each occasion God is to be sought unto, trusted and obeyed, or
victory cannot be insured. A real test of obedience was this for David, but he
did not argue or decline to respond; instead, he meekly bowed to the Lord’s
will. Here is the man "after God’s own heart" — who waited upon the
Lord, and acted by His answer when it was given. Nor did he lose by it:
"The Lord shall go before thee to smite the hosts of the
Philistines": God is ready to do still greater things when we own what He
has already done for us!
"And David did so, as the Lord had commanded
him; and smote the Philistines from Geba until thou come to Gazer" (2Sa_5:25). "David observed his orders,
waited God’s motions, and stirred then, and not till then" (Matthew
Henry). Complete success was granted him: God performed His promise and routed
all the enemy’s forces. How that should encourage us! "When the kingdom of
the Messiah was to be set up, the apostles, who were to beat down the devil’s
kingdom, must not attempt anything till they receive the promise of the Spirit,
who ‘came with a sound from Heaven, as of a rushing mighty wind’ (Act_2:2), which was typified by this ‘sound of a
going in the tops of the mulberry trees’; and when they heard that, they must bestir
themselves, and did so: they went forth conquering and to conquer"
(Matthew Henry).
For lack of space we were obliged to omit from
the preceding chapter a number of important points upon the closing verses of 2
Samuel 5; so we will use them here as the introduction for this one. We saw how
that when the Philistines came up against David (2Sa_5:18),
he "enquired of the Lord" what he should do (2Sa_5:19), and God responded with the gracious
assurance that the enemy should be delivered into his hands; which was
accordingly accomplished. Then we saw that other Philistines came up against
him again (2Sa_5:22). Taking nothing
for granted, David once more sought unto the Lord for divine instructions.
Therein we are taught the duty of acknowledging God in all our ways (Pro_3:6), and His gracious readiness to grant
needed light for our path, for "whatsoever things were written aforetime,
were written for our learning" (Rom_15:4).
The whole of that blessed incident reveals some valuable and precious lessons
on the intensely practical subject of divine guidance.
David did not act mechanically when the
Philistines came against him the second time, and do according as God had
instructed him on the first occasion; instead, he definitely inquired of Him
again! Circumstances may seem identical to our dim vision, nevertheless, it is
our duty and wisdom to wait upon the Lord on all occasions, trustfully seeking
His instructions, implicitly obeying when His will is made clear to us through
His Word. In no other way can victory over the lusts of the flesh and the
subtle wiles of the devil, be insured. As we saw in our last, the Lord did not
give David the same answer on the second occasion as He had given him in the
first. His response was quite different: the first time He said, "Go
up" (2Sa_5:21); the second time He
said, "thou shalt not go up, but fetch a compass behind them," etc.
It is at that point, particularly, that there is important instruction for us.
On the first occasion the Lord said unto David,
"Go up, for I will doubtless deliver the Philistines into thine hand"
(2Sa_5:19). But on the second, He said,
Thou shalt not go up, but fetch a compass behind them, and come upon them over
against the mulberry trees. And let it be, when thou hearest the sound of a
going in the tops of the mulberry trees, that then thou shalt bestir thyself:
for then shall the Lord go out before thee, to smite the host of the
Philistines" (2Sa_5:23-24). That
made a greater demand upon David’s faith, patience and submission, than the
former order did. It was humbling to the pride of the flesh not to make an open
and frontal attack. It called for quite a march to circle around and get to
their rear. And when he got there, he must wait until he heard a movement in
the boughs of the mulberry trees; and waiting is much harder than rushing
ahead. The lesson here is, that as we grow in grace and progress in practical
godliness, the Lord requires fuller and fuller submission to Himself.
"And let it be, when thou hearest the sound
of a going in the tops of the mulberry trees." This was the equivalent of
the word that was given to Israel at the Red Sea, as they saw the Egyptians
bearing down upon them: "Stand still, and see the salvation of the Lord."
The mulberry trees could not move of themselves: David was to tarry till a
breath from the Lord stirred them: he was to wait till he heard the wind
(emblem of the Spirit) stirring their leaves. He was not to go to sleep, but to
remain alert for the Lord’s signal. The lesson here is, that while we are
waiting for the Lord, we must diligently observe the providential motions of
God: "Continue in prayer, and watch in the same" (Col_4:2).
"When thou hearest the sound of a going in
the tops of the mulberry trees, that then thou shalt bestir thyself": that
is, David was to respond to the intimation which God had graciously given him.
The practical lesson for us is obvious; when the Lord has made known His will,
prompt action is required. There is a time to stand still, and a time to move.
"Go forward" was the second word to Israel at the Red Sea. Strange as
it may seem, there are many who fail at this very point. They arrive at some
crisis in life: they seek unto the Lord for directions: His providential
"pillar of cloud" goes before them, but they do not
"bestir" themselves and follow it. It is only mocking God to ask Him
for light when we respond not to what He has given. Listen attentively for His
"sound of a going" and when you have heard it, act.
Observe the blessed and assuring promise which
accompanied the directions to David at that time, "For then shall the Lord
go out before thee, to smite the host of the Philistines" (2Sa_5:24). if we carefully compare that with
what is said in 2Sa_5:20, it will be
seen that the Lord wrought more manifestly on this second occasion than He did
on we first. There we are simply told "and David smote them," though
he promptly ascribed his victory unto God. But here the Lord promised that He
would smite the Philistines. The comforting lesson for us is, that if we duly
wait upon God, implicitly obey His instructions — no matter how
"unreasonable" they seem, nor how distasteful; if we diligently watch
every movement of His providence, and "bestir" ourselves when His will
is clear, then we may assuredly count upon Him showing Himself strong on our
behalf.
There is a blessed sequel to the above incident
recorded in 1Ch_14:16-17, which is not
mentioned in 2 Samuel, "David therefore did as God commanded him; and they
smote the host of the Philistines from Gibeon even to Gezer. And the fame of
David went out into all lands; and the Lord brought the fear of him upon all
nations." God will be no man’s debtor: He always rewards those who keep
His commandments. He not only enabled David to vanquish the Philistines, but He
also honored the one who had honored Him, by causing his fame to go abroad, so
that all nations were afraid to attack him. And is it not equally the case now,
that where there is a soul who is fully subject to Himself, He causes even Satan
to feel he is but wasting his time to assail such an one! Compare Pro_16:7.
The next thing we are told of David after his
triumph over the Philistines, is the godly concern he now evidenced for the
ark. This is exceedingly beautiful, manifesting as it does the deep
spirituality of our hero, and showing again the propriety of his being
designated "the man after Gods own heart." David’s first thought
after he was firmly seated as king over all Israel, was the enthronement in
Jerusalem of the long-forgotten ark, that sacred coffer which held supreme
place among the holy vessels of the tabernacle; that ark concerning which the
Lord had said to Moses, "Thou shalt put the mercy seat above upon the ark;
and in the ark thou shalt put the testimony that I shall give thee. And there I
will commune with thee from above the mercy seat, from between the two cherubim
which are on the ark of the testimony" (Exo_25:21-22).
That ancient symbol of the presence of the true
King, had passed through many vicissitudes since the days when it had been
carried around the walls of Jericho. In the degenerate times of the Judges, it
had been superstitiously carried into battle, as though it were merely a
magical mascot, and righteously did God mock their impious expectations: "the
ark of God" fell into the hands of the uncircumcised. The Philistines
carried it in triumph through their cities, and then housed it in the temple of
Dagon. But again Jehovah vindicated His honor, and the ark was sent back to
Israel in dismay. it had been joyfully welcomed by the inhabitants of
Bethshemesh: then, alas, unholy curiosity moved them to look within the sacred
chest, and the Lord smote them "with a great slaughter" (1Sa_6:19).
The ark was then removed to the forest seclusion
of Kerjathjearim (the city or village of the woods) and placed in the house of
Abinadab, where it lay neglected and forgotten for over fifty years. During the
days of Saul, they "enquired not at it" (1Ch_13:3).
But from his days as a youth, David was deeply exercised over the dishonor done
to the Lord’s throne: "Lord, remember David, and all his afflictions: How
he sware unto the Lord, and vowed unto the mighty God of Jacob; surely I will
not come into the tabernacle of my house, nor go up into my bed; I will not
give sleep to mine eyes, nor slumber to mine eyelids, until I find out a place
for the Lord, a habitation for the mighty God of Jacob. Lo, we heard of it at
Ephratah: we found it in the fields of the wood" (Psa_132:1-6). He had resolved to establish a
place where Jehovah’s worship could be celebrated, a house where the symbol of
His presence should be fixed and communion with His people established.
Now that he was established over the kingdom of
Israel, David did not forget his early vows, but forthwith proceeded to put
them into execution. "Again, David gathered together all the chosen men of
Israel, thirty thousand. And David arose, and went with all the people that
were with him from Baale of Judah, to bring up from thence the ark of God,
whose name is called by the name of the Lord of hosts that dwelleth between the
cherubim" (2Sa_6:1-2). No doubt it
was with a full heart that David now acted, with deep longings after God, with
fervent rejoicings in Him (2Sa_6:5). No
doubt he painted a bright picture, as he anticipated the blessings which would
follow the ark being rightfully honored. Alas, how his hopes were dashed to the
ground! Sad indeed was the immediate sequel.
"And they set the ark of God upon a new
cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah
and Ahio, the sons of Abinadab, drave the cart. And they brought it out of the
house of Abinadab which was in Gibeah, accompanying the ark of God: and Ahio
went before the ark. And David and all the house of Israel played before the
Lord on all manner of instruments made of fir wood, even on harps, and on
psalteries, and on timbrels, and on comets, and on cymbals. And when they came
to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and
took hold of it; for the oxen shook it. And the anger of the Lord was kindled
against Uzzah, and God smote him there for his error; and there he died by the
ark of God. And David was displeased, because the Lord had made a breach upon
Uzzah: and he called the name of the place the breach of Uzzah to this
day" (2Sa_6:3-8). Some exceedingly
solemn lessons are pointed in this passage, and they are recorded for our
warning; alas that they are so widely disregarded in Christendom today.
"To bring back therefore the Ark from the
place of its dishonour; to bring it again into the bosom of Israel; to make it
once more that which Israel should seek unto and enquire at: and above all
establish it in the citadel of Zion, the place of sovereign supremacy and
strength, these were the immediate objects of David’s desires. Herein he was
fulfilling his office of king, in giving supremacy to God and to His truth. But
the servants of God have not unfrequently to learn, that the pursuit of a right
end, does not necessarily imply the employment of right means" (B. W.
Newton). This is the first thing here to take to heart.
"And they set the ark of God upon a new
cart." By so doing they were guilty of a serious error. In the fervency of
his zeal, David ignored the precepts of God. The Lord had given very definite instructions
as to the order which must be followed when the ark was to be moved. Through
Moses Jehovah had said, "When the camp setteth forward, Aaron shall come,
and his sons, and they shall take down the covering veil, and cover the ark of
testimony with it: and shall put thereon the covering of the badgers’ skins,
and shall spread over it a cloth wholly of blue, and shall put in the staves
thereof (Num_4:5-6). The sacred ark was
to be duly hidden from the gaze of the curious, but it does not appear that
this detail was attended to by David! Nor was that all: "And when Aaron
and his sons have made an end of covering the sanctuary, as the camp is to set
forward: after that, the sons of Kohath shall come to bear it" (Num_4:15); "they should bear upon their shoulders"
(Num_7:9).
The will of God was plainly revealed: the ark was
to be covered, staves were to be inserted in the rings in its ends, and it was
to be carried on the shoulders of the Kohathites. Nothing had been said about
placing it on "a new cart": that was a human invention, and contrary
to the instructions of the Lard. David’s desire was holy, his motive was pure,
but he went about things in a wrong way, and dire were the consequences. Now
there are two ways of doing the work of the Lord, two ways of acquitting
ourselves when engaged in His service: strictly following what is prescribed
for us in the written Word of God, or following our own ideas and inclinations
— or following the example of other men, which amounts to the same thing. Alas,
how much the latter is now in evidence; how often are right things being done
in a wrong way!
The due order for the removing of the ark had
been plainly made known by God in His written Word. Jehovah had given express
command that the ark should be covered with the sacred curtains, committed to
the charge of a divinely selected set of men, and it must be carried on their
"shoulders," and in no other way. That was God’s way: to move it on a
cart drawn by cattle was man’s way. Some might think the latter was to be
preferred. Some might consider it was such a "little" matter as to be
of no consequence. Some might conclude that as their object was right and their
motive pure, that even though they ignored the prescribed mode of performing
the duty, they might surely count upon the divine blessing. What the Lord
thought of their procedure is evidenced in the tragic sequel.
But how are we to account for David’s serious
failure to heed the commands of God? What is the explanation of the
"confusion" which here attended his well-meant and praiseworthy
effort? Let us go back again to the beginning of 2 Samuel 6, and read carefully
its first three verses. Notice, dear reader, a very significant omission;
observe closely the solemn contrast between his conduct in 2Sa_5:19 and 2Sa_5:23,
and what is said of him here. Each time the Philistines came up against him,
David "inquired of the Lord," but nothing is said of that now he
purposed to conduct the ark unto a suitable habitation for it! Need we wonder,
then, at what follows? If, God’s blessing be not definitely sought, how can it
be rightfully expected? If prayer does not precede and accompany our very best
actions, what are they likely to amount to! If in any of our ways God be not
"acknowledged," be not surprised if they lead to disaster.
"And David consulted with the captains of
thousands and hundreds, and with every leader. And David said unto all the
congregation of Israel, If it seem good unto you, and that it be of the Lard
our God, let us send abroad unto our brethren everywhere, that are left in all
the land of Israel, and with them also to the priests and Levites which are in
their cities and suburbs, that they may gather themselves unto us. And let us
bring again the ark of our God to us" (1Ch_13:1-3)
Instead of "inquiring of the Lord," David had conferred with his
officers. There was no need whatever for him to "consult" with any
human being, for the will of the Lord was already upon record! And what was the
policy suggested by the "leaders"? Why, to imitate the ways of the
religious world around them! The Philistine "priests" had counseled
that the ark be returned to
Our principal design in this series of chapters
is to emphasize the fact that the Old Testament is far, far more than a
historical record of events which happened thousands of years ago, and to make
it manifest that every part of God’s Word is full of important truth which is
urgently needed by us today. The business of a Bible teacher is twofold: to
give an accurate interpretation of the meaning of Holy Writ, and to make
application of its contents to the hearts and lives of his hearers or readers.
By "making application," we mean the pointing out and the pressing
upon ourselves of the practical lessons which each passage contains, seeking to
heed its warnings, appropriate its encouragements, obey its precepts, and put
in a claim to its promises. Only thus does it become a living and profitable
Word to us.
The first verses of 2 Samuel 6 record an incident
which needs to be prayerfully laid to heart by every one whom God has separated
unto His service. It chronicles a most blessed action on the part of David, who
had in view naught but the honor and glory of the Lord. But alas, that action
was sadly marred by permitting the fervency of his zeal to ignore the precepts
of God. He was anxious that the long-neglected and dishonored Ark should be
suitably housed in Zion. His desire was good and his motive was pure, but his
execution of the same met with the open displeasure of the Lord. It is not
sufficient to have a worthy purpose and a proper spirit: God’s work must be
performed in the right way: that is, according to the rules of His prescribing;
anything other than that is but a species of self-will.
There seem to be a great many in Christendom
today who are desirous of doing good, but they are exceedingly lax and careless
in the mode and manner in which their desires are carried out. They act as
though the means used and the methods employed mattered little or nothing, so
long as their aim and end is right. They are creatures of impulse, following
the dictates of mere whim and sentiment, or imitating the example of others.
They seem to have no concern for God’s standards study not His Word diligently
to discover what laws and rules the Lord has given for the regulation of our
conduct in His "service." Consequently, they are governed by the
flesh, rather than the Spirit, so that it frequently happens that they do good
things in a wrong way; yea, in a manner directly opposed to God’s way as
revealed in His Word.
There are many who are anxious to see the pews
occupied and their treasury well filled, and so, "socials,"
"ice-cream suppers," and other worldly attractions are employed to
draw the crowd. There are many preachers who are anxious to hold the young
people, and so "athletic clubs," social entertainments, are
introduced to secure that end. There are many evangelists who are anxious to
"make a good show," secure "results," and be able to herald
so many hundreds of "converts" at the close of their
"campaigns," and so fleshly means are used, high pressure methods are
employed to bring this about: "decision cards," the "sawdust
trail," the "penitent form" are called in to their aid. There
are many Sunday school teachers who are anxious to hold the interest of their
class, and so "prizes" are given, "picnics" are arranged,
and other devices are resorted to.
Apparently it does not occur to these
"leaders" to challenge their own actions, to weigh them in "the
balances of the sanctuary," to inquire how near or how far they measure up
to the divine standard: so long as such means and methods seem right to them,
or are in general vogue in other "churches," and so long as they
appear to "succeed," nothing else matters. But in a coming day, God
is going to ask of them "who hath required this at your hand?" (Isa_1:12)! None of the devices mentioned by us
above have one particle of scriptural authority to warrant their use; and it is
by the Scriptures that each of us will yet be judged! All things must be done
"according to the pattern" (Heb_8:5;
Exo_25:40) which God has furnished us;
and woe will it yet be unto us if we have disregarded His "pattern"
and substituted another of our own.
The terrible confusion which now prevails so
extensively in Christendom is no excuse whatever for us falling into line with
it: "Thou shalt not follow a multitude to do evil" (Exo_23:1). No matter how "peculiar" he
may be thought, no matter how "unpopular" he may be because of it,
faithfulness is what God requires from each of His servants (1Co_4:2). And "faithfulness" means
doing the work which God has appointed in the way which He has prescribed.
Expediency may have grasped the helm; compromise may be the order of the day;
principles may he valued because of their "practicability" rather
than because of their scripturalness; but that alters not one whit the strict
discharge of duty which the Lord requires from each of His servants. Unless
that fact be clearly realized, we read in vain the solemn incident recorded in
2 Samuel 6.
The laxity which now obtains in so many
professedly "Christian" circles is indeed appalling. Unconverted men
are allowed to occupy positions which none but Christ’s true servants have any
title to stand in. Human convenience is consulted when the Lord’s death is to
be remembered, and His "supper" is changed into the morning
"breaking of bread." Leavened bread, rather than "this
bread" (1Co_11:26), is used to set
forth the immaculate person of the Redeemer. And if one dares to raise a voice
in protest against these innovations — no matter how gently and lovingly — he
is called "legalistic" and a "troubler in Israel," But even
that must not move the one who covets his Master’s "Well done."
"And they set the ark of God upon a new
cart" (2Sa_6:3). In so doing,
David and his counselors (1Ch_13:1)
committed a serious fault: they ignored the divinely appointed order and
substituted their own arrangements. The Lord had given express commands in Num_4:5, Num_4:6,
Num_4:15; Num_7:9
as to how the sacred ark was to be carried when it should be moved from one
place to another; and He requires unquestioning obedience to all His
regulations. It is true that David was moved on this occasion with a deep
concern for Jehovah’s honor and glory. It is true that it was the urgings of
love for Him which prompted his noble action; but He has said, "If ye love
Me, keep My commandments" (Joh_14:15)
— love must flow in the appointed channels; it must be directed by the divine
precepts, if it is to please its Object.
"God is a Spirit: and they that worship Him
must worship in spirit and in truth" (Joh_4:24):
among other things that means, God must be worshiped according to the pattern
He has given us in His Word. There are many Protestants who can see clearly the
human inventions, superstitious innovations and unscriptural practices of the
Romanists, in their "elevation of the mass," the vestments of their
"priests," the burning of incense, the worship of images, and the
adoration of the mother of our Saviour. The unwarrantable introduction of such
devices are patent to multitudes of Protestants, yet they are blind to their
own unscriptural and antiscriptural ways! Listen, my reader: anything we
introduce into "the service of the sanctuary," into the worship of
God, for which we have no "thus saith the Lord," is nothing but a
species of "will worship" (Col_2:23)
and must be abandoned by us.
As we pointed out in our last chapter, the
counsel given to David by the "leaders" in Israel was patterned after
the invention of the heathen. The "priests" of the Philistines had
sent back the ark on "a new cart" drawn by oxen (1 Sam. 6). And
history has repeated itself. If many of the means and methods which are now
used in much so-called "divine worship" and "Christian
work" were challenged, if a reason were demanded for their employment, the
best that could be given would be, "Others are using them." But no
Scriptural authority could be cited, The "leaders" in Israel might
have argued that the device used by the Philistines "succeeded" and
that God "blessed" their arrangements. Ah, but the Philistines had
not God’s Word in their hands; but Israel had! In like manner, many now argue
"God blesses" many things for which we have no "thus saith the
Lord." But, as we shall see, God cursed Israel’s flagrant violation of His
commands!
The outstanding fact which concerns us as we seek
to ponder and profit from this solemn incident in David’s life is, that he
acted without divine orders: he introduced something into the divine worship
for which he had no "thus saith the Lord." And the lesson to be
learned therefrom is to scrutinize rigidly our own actions — the things we do,
the way in which we do them, the means we employ — and ask, Are these appointed
by God? There is much apparent reverence and devotion among the Papists, but is
it acceptable to the Lord? Ah, my readers, if very much to the "Christian
service" of earnest, zealous, enthusiastic Protestants was weighed in the
balances of Holy Writ, it would be "found wanting": nor am I
guiltless if found in association and fellowship with the same — no, no matter
how much I protest against it all. Individual loyalty to Christ, personal
obedience to His commands, is what is demanded of each one of us.
It may be thought that David was ignorant of what
was recorded in Numbers 4 and 7, and so was not so seriously to blame; but the
validity of such a conclusion is more than doubtful as we shall show in the
next chapter. Again; it may be supposed that David considered the regulations
given in the days of Moses pertained only to Israel while they were on the
march in the wilderness, and did not apply to his own case; but this defense of
David also breaks down before a passage we hope to consider in our next
chapter. Even were the case as just supposed, his bounden duty would have been
to first "ask counsel of the Lord," and inquire "Whereon shall
the ark be placed?" Instead he conferred with flesh and blood (1Ch_13:1) and followed their advice.
David’s efforts proved a failure. And sooner or
later all effort on the part of the "church," or of the individual
Christian, which is not strictly according to the Word of the Lord will prove a
failure: it will be but "wood, hay, stubble" (1Co_3:12) in the day of divine testing and
reward. God has magnified His Word above all His name (Psa_138:2), and He demands that His servants
shall do all things according to the plan and manner which He has prescribed.
When he commanded Moses to build the tabernacle, He bade him do so according to
the "pattern" which He showed him in the mount (Exo_25:40): there was no room for human opinion
or preference. And if we would serve Him acceptably, then we must go according
to His way, not ours. The right attitude for us was expressed by Peter when he
said, "Nevertheless, at Thy word, I will let down the net" (Luk_5:5): he acted according to Christ’s
instruction, and was blessed!
"And when they came to Nachon’s
threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of
it; for the oxen shook it" (2Sa_6:6).
Yes, as the marginal rendering tells us, "the oxen stumbled." And do
you suppose that was an accident? No indeed, there are no "accidents"
in a world which is presided over by the living God. Not even a hair can Fall
from our head till the moment He decreed for it to happen. But not only is
everything directed by God, but there is also a significance, a meaning, a
message, in the smallest occurrences, had we but eyes to see and hearts to
understand. "The oxen stumbled": of course they did; what else could
be expected! There can be naught but "confusion" when the divine
order is departed from. In the stumbling of those oxen the Lord was making
manifest David’s disorder.
"Uzzah put forth his hand to the ark of God,
and took hold of it." He feared it would be overthrown, and so he wished
to avert such a disaster. Like David’s design in seeking a honorable habitation
for the ark, Uzzah’s purpose was good, and his motive pure; but like David, he
also disregarded God’s written law. See here one sin leading to another! See
how David’s conferring with flesh and blood, Following the counsel of the
"leaders," and emulating the way of the heathen, was now succeeded by
the priest’s son committing an act of sacrilege. Alas, alas, how much will the
present-day "leaders" in Christendom yet have to answer for, because
of their setting such an evil example before others, and thus encouraging the
"young people" to lightly esteem the holy and authoritative precepts
of God.
"And the anger of the Lord was kindled
against Uzzah, and God smote him there for his error; and there he died by the
ark of God" (2Sa_6:7), The Lord
God will not be mocked. Plainly had He declared that, even the Kohathites, who
were appointed to carry the ark by staves on their shoulders, "shall not
touch any holy thing, lest they die" (Num_4:15).
God not only keeps His promises, but He also fulfills His threats! So Uzzah
found, and so will every other disregarder of His commandments yet discover.
"He, whose name is Jealous, was greatly
offended. The sincere, the well-meaning man, having no command, nor any example
for what he did, fell under Jehovah’s anger, and lost his life, as the reward
of his officiousness. And as the Holy Spirit has recorded the fact so
circumstantially, we have reason to consider it as a warning to all, of the
danger there is in tampering with positive ordinances; and as a standing
evidence that God will have His cause supported, and His appointments
administered, in His own way. The case of Saul, and the language of Samuel to
that disobedient monarch, inculcate the same thing: ‘the people,’ said Saul to
the venerable prophet, ‘took of the spoil, sheep and oxen, to sacrifice unto
the Lord thy God in Gilgal. And Samuel said, Hath the Lord as great delight in
burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to
obey is better than sacrifice, and to hearken than the fat of rams’: 1Sa_15:21-23" (A. Booth, 1813).
It is solemn to recall that no divine judgment
fell upon the Philistines when they placed the holy ark upon a cart and sent it
back to
As we have seen in the preceding chapters, after
his coming to the throne of Israel and his victories over the Philistines,
David evidenced a godly concern for the holy ark, which had been so grievously
and so long neglected. Zealous of the divine glory, he had resolved to
establish a place where Jehovah’s worship should be celebrated and where the
symbol of His presence should be securely housed. Accordingly, he gathered all
the leaders of Israel together to bring the sacred coffer to Jerusalem (2Sa_6:1). But, alas, instead of heeding the
divinely given instructions for such an occasion and placing the ark upon the
shoulders of the Levites, he followed the evil example of the heathen and
placed it upon a new cart. In so doing he ignored the plainly revealed will of
God, and substituted a human device. The work which David undertook was indeed
a good one, his motive was pure, and his design was praiseworthy, but it was
executed in a wrong way. He introduced into the divine worship that for which
he had no "Thus saith the Lord."
David did not inquire whether God had any will in
the matter and ask, Whereon shall the holy ark be placed? Rather did he confer
with flesh and blood. It was at that point he made his fatal mistake, and it is
this which we need to take carefully to heart. Instead of consulting the Holy
Scriptures, he sought counsel of men. It is true that he "consulted with
the captains of thousands and hundreds and with every leader" (1Ch_13:1), but as Job_32:9
tells us "great men are not always wise," and so it proved on this
occasion. Instead of reminding David of the instructions which the Lord had
given through Moses (Num_4:5-6; Num_15:7-9), they apparently advised him to
follow the way of the uncircumcised (1Sa_6:7-8).
By so doing, David spoiled his fair enterprise, and incurred the displeasure of
God. A good beginning had a bad ending because of departure from the divinely
prescribed rules of procedure.
The above incident has been recorded for our
learning, especially for those of us who are engaged in the Lord’s service. It
points a solemn warning. It shows the imperative need for zeal to be rightly
directed, for there is "a zeal of God, but not according to
knowledge" (Rom_10:2); this is a
zeal to further the cause of God and bring glory unto His name, which is not
regulated by that knowledge which His Word supplies. In our fervency to extend
the kingdom of Christ, to spread His Gospel, to point souls unto Him, we are
apt to forget His precepts, and do His work in our way. The danger is very
real, and in this restless age of great activity not a few are being ensnared
by this very evil. Many are so eager about the quantity of their service, they
pay too little attention to the quality of it: they are anxious to be active in
the Master’s vineyard, but they do not sufficiently consult His guide-book as
to how their activities must be conducted.
David’s well-meant effort turned out a failure.
The Lord manifested His displeasure. David, accompanied by a large number of
musicians, went before the ark, playing "on all manner of
instruments" (2Sa_6:5). But when
Nachon’s threshingfloor was reached, the oxen drawing the cart on which the
sacred chest reposed, stumbled, and Uzzah put forth his hand to steady it.
"And the anger of the Lord was kindled against Uzzah, and God smote him
there for his error; and there he died by the ark of God" (2Sa_6:7). A tragic check was this unto the
joyous procession — one which should have produced deep heart-searchings and
penitential confession of failure. Has not God said, "Provoke Me not, and
I will do you no harm" (Jer_25:6)?
Therefore, when He does afflict, ought we not to inquire as to wherein we have
"provoked" Him!
Though the displeasure of God was plainly
manifested, yet it did not at first produce the proper effect. "And David
was displeased, because the Lord had made a breach upon Uzzah" (2Sa_6:8). Apparently a measure of
self-complacency was at work in David’s heart over the important service he was
engaged in — for honoring the ark which had been neglected for so long. Now
that things had gone contrary to his expectations, he was disconcerted, peeved,
"displeased," or as the Hebrew word really signifies,
"angry." His anger was not a righteous indignation against Uzzah for
his affronting God, but because his own plans had gone awry. His own pride was
wounded: the drastic cutting off of Uzzah by divine judgment would not advance
him in the eyes of his subjects; rather was he now humiliated before them. But
the fault was his own, and he ought to have manfully shouldered the blame, and
not acted like a peeved child.
"And David was displeased (angry) because
the Lord had made a breach upon Uzzah" (2Sa_6:8).
When the rod of God descends upon us, we are but adding sin to sin if we become
enraged thereby: this is "despising" the chastening of the Lord,
which is expressly forbidden (Heb_12:5).
"And he called the name of the place Perezuzzah to this day" (2Sa_6:8), which, as the margin tells us,
signifies "the breach of Uzzah." Thus did David memorialize the
stroke of God as a warning for posterity to beware of rashness and irreverence.
A solemn contrast may be seen here from what is recorded in 2Sa_5:20, where David changed the name of
"the valley of Rephaim" unto "Baalperazim" — "the
place of breaches" — because "the Lord hath broken forth upon mine
enemies." In the one he was celebrating God’s goodness, in the other he
was solemnizing God’s judgment.
The conduct of David on this occasion was
deplorable, for it is highly reprehensible to be angered by any of the Lord’s
dealings. But in the light of such warnings, our petulancy is far worse. David
ought to have humbled himself beneath the mighty hand of God (1Pe_5:6), confessed his failure and corrected
his fault (Pro_28:13), and owned God’s
righteousness in thus taking vengeance on his inventions (Psa_99:8). By so doing he would have put the
blame where it belonged, have set a good example before others, and vindicated
the Lord. Instead, his pride was hurt, his temper was inflamed, and blessing
was missed. Alas, how often has writer and reader failed in a similar manner.
How rarely have we heeded that injunction, "Wherefore glorify ye the Lord
in the fires" (Isa_24:15): one way
of doing which is to judge ourselves unsparingly and own the need of the flames
to purge away our dross.
"And David was afraid of the Lord that day,
and said, How shall the ark of the Lord come to me?" (2Sa_6:9). The transition is very easy from
sudden zeal and joy to fretfulness and dejection. We are, naturally, creatures
of extremes, and the pendulum quickly swings from earnestness to indolence,
from jubilation to commiseration. He who dares one day to face singlehanded the
four hundred prophets of Baal, next day flees from the threat of Jezebel. He
who feared not to draw his sword in the presence of armed soldiers, trembled
before a maid. They who sang so heartily at the Red Sea, murmured a little
later when their food supplies gave out. Few maintain an even keel amid the
varying tides of life. A measure of servile fear now possessed David, and he
would not venture to bring the ark any nearer his own immediate residence, lest
he too should be destroyed. That holy vessel of the tabernacle which had been
the object of his veneration, now became an occasion of dread.
With the death of Uzzah a fear came upon David.
This exemplifies an important principle: fear always follows where faith is not
in exercise. Said the prophet, "I will trust and not be afraid" (Isa_12:2). When the timorous disciples awoke the
Saviour because of their storm-tossed ship, He said, "Why are ye fearful?
O ye of little faith" (Mat_8:26).
When a spirit of trembling seizes the heart it is a sure sign that faith is at
a low ebb. The promise is, "Thou wilt keep him in perfect peace whose mind
is stayed on Thee, because he trusteth in Thee" (Isa_26:3). Thus, the fear of David on this
occasion is easily accounted for: his faith was eclipsed. Learn this valuable
lesson, dear reader: as soon as you are conscious of sinking of heart,
uneasiness, or alarm, cry unto the Lord for a strengthening of your faith. Say
with the Psalmist, "What time I am afraid, I will trust in Thee" (Psa_56:3).
There is another important principle exemplified
by David’s attitude on this occasion: his faith was inoperative because his
walk was not according to the revealed will of the Lord. It is true that faith
is the gift of God, and that, unaided, we cannot call it into operation after
it is received. Every exercise of faith, every increase thereof, is to be
ascribed unto the gracious influence of the Holy Spirit. But let it not be
forgotten that He is the Holy Spirit, and will not put a premium upon
wrong-doing. When our ways are contrary to the Rule which we are to walk by,
the Spirit is grieved. When we act in self-will, and then refuse to judge
ourselves under the mark of God’s displeasure, His blessed operations are
withheld. Fearfulness is a sign that faith is inactive, and inactive faith is
an evidence that the Spirit is grieved; and that, in turn, denotes that our
walk is displeasing to God. Learn, then, dear reader, to "Consider your
ways" (Hag_1:5) when conscious
that faith is at a low ebb: clean out the choked channel and the waters will
flow freely again.
"And David was afraid of the Lord that day,
and said, How shall the ark of the Lord come to me?" Does it not seem
strange that David should ask such a question when the Lord had given dear and
definite instructions as to how the ark should be conducted from place to
place? Stranger still, sadder far, that he would not make right the wrong which
he had committed. But alas, it is not easy to condemn ourselves when we have
departed from God’s ways: even though the providential smile of the Lord be
changed into a frown, we are loath to humble ourselves before Him. How this
reveals the "desperate wickedness" which still remains in our hearts,
and how the realization of this ought to remove pride far from us, cause us to
marvel increasingly at God’s longsuffering with us, and make us more patient
toward our erring brethren.
"So David would not remove the ark of the
Lord unto him, into the city of David: but David carried it aside into the
house of Obededom, the Gittite" (2Sa_6:10).
Instead of correcting his fault, we now see David forsaking his own mercy (Jon_2:8). The ark was the symbol of the Lord’s
manifest presence, and that should be the one thing above all others desired
and cherished by the saint. Moses was deeply conscious of this when he said,
"If Thy presence go not with me, carry us not up hence" (Exo_33:15). Ah, but to enjoy the manifest
presence of God we must be in the path of obedience: "he that hath My
commandments, and keepeth them, he it is that loveth Me, and he that loveth Me
shall be loved of My Father, and I will love him, and will manifest Myself to
him" (Joh_14:21). Was it not
because he felt he was out of the way of subjection to God’s revealed will that
caused David to now abandon his purpose of bringing up the ark to Jerusalem? It
was a guilty conscience which made him "afraid of the Lord."
There is a fear of God which is becoming,
spiritual, excellent; but there is also a fear of God which is hurtful, carnal,
worthless: the one is servile, the other filial. There is a slavish fear which
springs from hard thoughts of God, and there is a holy and laudable fear which
issues from lofty thoughts of His majesty. The one is a terror produced in the
mind by apprehensions of evil, the other is a reverential awe of God which
proceeds from right views of His infinite perfections. The one is the fear of
wrath, such as Adam had in Eden, when he was afraid and hid himself; and such
as the demons have, who "believe and tremble" (Jam_2:19). The other is a fear of displeasing
One who is gracious, like children have to dear parents. The one is our
treasure, the other our torment; the one drives from God, the other draws to
God; the one leads to despair, the other to godly activities (Heb_11:7). The one is the product of a guilty
conscience, the other is the fruit of an enlightened understanding.
There is a natural fear and there is a spiritual
fear of God. The one hates Him, like a slave his cruel master; the other loves
God, as a child respects and reveres his father. The one dreads God because of
His power and wrath; the other venerates God because of His holiness and
sovereignty. The one engenders to bondage; the other conduces to worship.
Perfect love casts out the former (1Jo_4:18);
appropriating God’s promises leads to the furtherance of the latter (2Co_7:1). When we are walking with God in the
light of His Word, a filial fear directs our ways; but when we depart from His
statutes and a guilty conscience torments us, then a servile fear possesses our
hearts. Hard thoughts are entertained of God. and we dread His anger. The soul
is no longer at ease in His presence, and instead of viewing Him as our loving
Father, we shrink from Him and regard Him as a hard Master. Such was the
condition of David at this time. Alarmed by the divine judgment upon Uzzah, he
was afraid to have anything more to do with the ark.
"But David carried it aside into the house
of Obededom the Gittite." That was David’s loss; but, as we shall see, it
was Obededom’s gain. The ark was both the symbol of God’s manifested presence
in the midst of Israel, and a notable type of the person of the Lord Jesus. In
the placing of the ark in the house of Obededom, following the unbelief of
David, there was a prophetic hint given of the Gentiles receiving what Israel
failed to appreciate — so marvelously does God overrule even the failures of
His people. Obededom was a Gittite, and the "Gittites" were Philistines
(Jos_13:3), the inhabitants of Gath (1Ch_20:5), yet many of them were devoted to the
person and interests of David (2Sa_5:18-21).
Thus it was dispensationally: "It was necessary that the Word of God
should first have been spoken to you (Jews): but seeing ye put it from you, and
judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles" (Act_13:46).
"And the ark of the Lord continued in the
house of Obededom the Gittite three months" (2Sa_6:11).
After the awful death of Uzzah, and the fear of David to have anything further
to do with the ark, it had scarcely been surprising had this Gittite refused to
shelter the sacred coffer. As a Philistine, it is likely that he was acquainted
with the trouble it had caused in the
"And the Lord blessed Obededom, and all his
household" (2Sa_6:11). Need we be
surprised at this? God will be no man’s debtor: as He declared, "Them that
honour Me, I will honour" (1Sa_2:30).
It is ever so. After Laban had received the fugitive Jacob into his family, he
acknowledged, "I have learned by experience that the Lord hath blessed me
for thy sake" (Gen_30:27). When
His servant was befriended by Potiphar, we read, "The Lord blessed the
Egyptian’s house for Joseph’s sake" (Gen_39:5).
Through giving shelter unto God’s prophet the widow of Zarephath was rewarded
by having her son restored to life (1Ki_17:23).
How much more may we be sure of receiving God’s rich blessing when His dear Son
— to whom the ark pointed — is given the throne of our hearts.
"And the Lord blessed Obededom, and all his
household." By the indwelling Spirit the Lord has promised to manifest
Himself to the believer. The presence of the Lord in our lives and in our homes
is the limitless source, if we will, of divine blessing. The blessing will
depend upon our servant attitude to that Presence or Spirit. If we take the
place of a true "Obed," surrendering ourselves to His sway, the Lord
will make our way prosperous. If in all things we give Christ the pre-eminence,
so far from being the losers thereby, we shall be immeasurably the gainers,
both now and hereafter. O may He who moved Obed to take in the ark, open our
hearts to receive Christ in all His fulness.
"And it was told king David, saying, The
Lord hath blessed the house of Obededom, and all that pertaineth unto him,
because of the ark of God. So David went and brought up the ark of God from the
house of Obededom into the city of David with gladness (2Sa_6:12). There are five things to be observed
here. First, the Lord’s blessing of a man is a very real and evident thing.
Second, it is so patent that others take notice thereof. Third, they perceive
why it is that the blessing of God is bestowed. Fourth; so impressed are they
therewith, they mention it to others. Fifth, the effect which the evident
blessing of the Lord of Obededom had upon David. Let us briefly ponder each of
these points, and pray that their distinct messages may find lodgment in our
hearts.
First, the Lord’s blessing of a man is a very
real and evident thing. "All these blessings shall come on thee, and
overtake thee, if thou shalt hearken unto the voice of the Lord thy God . . .
Blessed shall be thy basket, and thy store; blessing of God is bestowed.
Fourth, so impressed are they thou be when thou goest out" etc. (Deu_28:2, Deu_28:5-6).
God’s governmental ways are the same in all dispensations. "The blessing
of the Lord, it maketh rich, and He added no sorrow with it" (Pro_10:22): for the meaning of the word
"rich" see Pro_10:4 — in the former the means is in view, in the
latter the Source; in neither verse does spiritual "riches" exclude
material ones. "No good thing will He withhold from them that walk
uprightly" (Psa_84:11).
Second, God’s blessing of a person is so obvious
that others are obliged to take notice thereof. So much so was this the case
with Isaac, that Abimelech and two of his chief men went to him and said,
"We certainly saw that the Lord was with thee" (Gen_26:28) — what a testimony was that! Of the
one who purchased Joseph it is recorded, "And his master saw that the Lord
was with him and that the Lord made all that he did to prosper in his
hand" (Gen_39:3) — do people now
see this is the case with us? "And Saul saw and knew that the Lord was
with David" (1Sa_18:28). The
wicked may not read God’s Word, but they do read the lives of His people, and
are quick to perceive when His blessing is upon them; and the recognition of
that has far more weight than anything they say!
Third, nor are men ignorant of the reason why the
Lord prospers those with whom He is pleased. This is evident from the case now
before us: "And it was told king David, saying, The Lord hath blessed the
house of Obededom and all that pertaineth unto him, because of the ark of
God." This is very striking: they traced the effect back to the cause:
they recognized that God had honored the one who had honored Him. The same
principle is illustrated again in Act_4:13,
"Now when they saw the boldness of Peter and John, and perceived that they
were unlearned and ignorant men, they marvelled; and they took knowledge of
them that they had been with Jesus." The men who drew this deduction were
not regenerate, but the most notorious enemies of Christ; nevertheless they
were right in attributing the spiritual graces of the apostles unto their
fellowship with the Saviour.
Fourth, the recognition of God’s evident blessing
upon those whose ways are pleasing in His sight is voiced by men unto their
fellows. It was so in the incident now before us. When it was so apparent that
Obededom was being blessed in all his affairs, some went and informed the king
thereof. Ah, my readers, we little know what impression is being made upon our
neighbors by God’s governmental dealings with us, nor how they speak one to
another when it is manifest that His smile is upon us. How we should plead this
before God in prayer, that He would enable us so to walk that we may not miss
His best, and this that His name may be glorified through those around us
taking note of the fact that "godliness with contentment (Greek "a
sufficiency") is great gain" (1Ti_6:6).
Fifth, the effect which this news had upon David.
As he had perceived God’s frown in His stroke upon Uzzah, so now he discerned
God’s smile in Obededom’s prosperity. It was clear to him that the ark was not
a burdensome object, For so far from being the loser, he who had provided a
home for it had been noticeably blest of the Lord. This encouraged David to
resume his original design of bringing the sacred coffer to Jerusalem: his
fears were now stilled, his zeal was rekindled. "The experience which
others have of the gains of godliness, should encourage us to be religious. Is
the ark a blessing to other’s homes? let us bid it welcome to ours"
(Matthew Henry). Do we perceive that those who are most yielded to the Lord
make the best progress spiritually? Then let that be an incentive to fuller
consecration on our part.
"He restoreth my soul: He leadeth me in the
paths of righteousness For His name’s sake" (Psa_23:4).
In restoring the souls of His erring people, God does not act uniformly:
according to His lovingkindness, unerring wisdom, and sovereign pleasure, He is
pleased to use and bless a variety of means. Sometimes it is by a process of
disappointment, withering the gourd under which we luxuriated, blowing upon
that in which we had promised ourselves satisfaction. Sometimes it is by the
application of a verse of Scripture, searching our conscience or melting our
heart. Sometimes it is by a sore calamity, like the death of a loved one, which
casts us back more closely upon the Lord for strength and comfort. In the case now
before us it was the words of friends, who reported to David the blessing which
the presence of the ark had brought to the family of Obededom.
The effect of David’s restoration of soul is seen
very blessedly in 1Ch_15:2-3, 1Ch_15:12-13. "Then David said, None ought
to carry the ark of God but the Levites; for them hath the Lord chosen to carry
the ark of God, and to minister unto Him forever. And David gathered all Israel
together to Jerusalem, to bring up the ark of the Lord unto his place, which he
had prepared for it. And said unto them, Ye are the chief of the fathers of the
Levites: sanctify yourselves, both ye and your brethren, that ye may bring up
the ark of the Lord God of Israel unto the place that I have prepared for it.
For because ye did it not at the first the Lord our God made a breach upon us,
for that we sought Him not after the due order." There are several things
in these verses which we do well to note.
First, David now gave the Lord His proper place
in his plans and submitted to the regulations which He had given. He learned
from painful experience that God’s work must be done in God’s prescribed way,
if His approval and blessing was to rest upon the same. None but those whom God
had specifically appointed must carry the sacred ark: this was one of the
duties assigned the Levites. who had been definitely set apart unto the Lord’s
service. The application of this to our own day is obvious. The ark was a type
of Christ: the carrying of the ark from place to place prefigured the making
known of Christ through the preaching of the Gospel. Only those are to preach
the Gospel whom God has specially called, separated and qualified for His holy
service. For others to invade this sacred office is but to introduce confusion
and incur God’s displeasure.
Second, David now realized that suitable
preparation must precede holy activities: "Sanctify yourselves, both ye
and your brethren, that ye may bring up the ark of the Lord God of Israel unto
the place that I have prepared for it": let the reader compare Exo_19:10-15 and 2Ch_29:5.
Those whose carried the ark must cleanse themselves from all ceremonial
pollution and compose themselves for the solemn service of the Lord: only thus
would they strike reverence upon the people. The same principle holds good in
this Christian dispensation: "The Lord hath made bare His holy arm in the
eyes of all the nations . . . be ye clean, that bear the vessels of the
Lord" (Isa_52:10-11). Those whom
God has separated unto the sacred ministry of the Gospel must be "an example
of the believers, in word, in conversation, in love, in spirit, in faith, in
purity" (1Ti_4:12 and cf. 2Ti_2:21-22) — God’s servants today are to
"sanctify" themselves for the discharge of their honorable duties by
repentance, confession, faith, prayer and meditation, availing themselves
constantly of that precious Fountain which has been opened for sin and
uncleanness.
Third, David owned his previous failures:
"The Lord our God made a breach upon us, for that we sought Him not after
the due order." In like manner. Daniel acknowledged, "O Lord,
righteousness belongeth unto Thee, but unto us confusion of faces as at this
day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all
Israel, that are near, and that are afar off, through all the countries whither
Thou hast driven them, because of their trespass that they have trespassed
against Thee" (Dan_9:7). "The
life of faith is little more than a series of falls and restorations, errors
and corrections displaying, on the one hand, the sad weakness of man, and on
the other, the grace and power of God" (C. H. M.).
"So the priests and the Levites sanctified
themselves to bring up the ark of the Lord God of Israel. And the children of
the Levites bare the ark of God upon their shoulders with the staves thereon,
as Moses commanded according to the word of the Lord" (1Ch_15:14-15). All was now carried out
"after the due order." God requires obedience in small things as well
as great. And due notice is taken and record made by Him of all our actions.
Blessed is it to behold these Levites now being governed, in every detail, by
the revealed will of the Lord. "Then we make a good use of the judgments
of God on ourselves and others, when we are awakened by them to reform and
amend whatever has been amiss" (Matthew Henry). O that each of us may have
more and more occasion for saying "Before I was afflicted, I went astray,
but now have I kept Thy law" (Psa_119:67).
"So David, and the elders of Israel, and the
captains over thousands, went to bring up the ark of the covenant of the Lord
out of the house of Obededom with joy" (1Ch_15:25).
That is no small part of the present reward which God bestows upon His obedient
people. Satan would feign seek to persuade us that a strict compliance with all
the statutes of Holy Writ would be irksome. One of his favorite dogmas is,
Law-keeping brings one into bondage. That is one of his lies. The Psalmist was
better instructed: said he, "And I will walk at liberty, for I seek Thy
precepts" (Psa_119:45): the more
we practice the precepts of Scripture, the more are we delivered from the
dominion of sin. God fills the heart of the obedient with gladness; hence, the
reason why there is so much gloom and unhappiness among Christians today is
that their obedience is so half-hearted and spasmodic.
"And it came to pass when God helped the
Levites that bare the ark of the covenant of the Lord, that they offered seven
bullocks and seven rams" (1Ch_15:26).
God is honored when we acknowledge His assistance — for without Him we can do
nothing — even in those things which fall within the compass of our natural
powers. But more especially should we own His aid in all our spiritual
exercises: "Having therefore obtained help of God, I continue unto this
day, witnessing" (Act_26:22).
These Levites were in need of special help, for remembering the fate of Uzzah,
they were likely to tremble when they took up the ark: but God calmed their
fears and strengthened their faith. God enabled them to discharge their duty
decently and in order, without any mishap.
"And it came to pass when God helped the
Levites that bare the ark of the covenant of the Lord, that they offered seven
bullocks and seven rams." This is wonderful. Everything was changed now:
there was no stumbling, no thrusting forth of presumptuous hands to steady a
shaking ark, no judgment from God; instead, His evident smile was upon them. It
is ever thus: when God’s work is done in God’s way, we may confidently count
upon His help. Go against the Word of God, and He is against us, as we shall
discover sooner or later; but go according to the Word and God will bless us.
"And they went forth, and preached everywhere, the Lord working with them,
and confirming the Word with signs following" (Mar_16:20).
"And it was so, that when they that bare the
ark of the Lord had gone six paces, he sacrificed oxen and fatlings" (2Sa_6:13). Probably David offered this sacrifice
unto God with a twofold design: to make an atonement for his former errors, and
as a thank-offering for present mercies. Great must have been his gratitude and
joy when he perceived that all was now well. "Then we are likely to speed
(prosper) in our enterprises when we begin with God, and give diligence to make
our peace with Him. When we attend upon God in holy ordinances, our eye must be
to the great Sacrifice, to which we owe it that we are taken into covenant and
communion with God" (Matthew Henry).
"And David danced before the Lord with all
his might; and David was girded with a linen ephod" (2Sa_6:14). The ordinances of God are to be
performed with joy as well as reverence. In seeking to preserve a becoming
decorum and sobriety, we need to be on our guard against lapsing into a cold
and stilted perfunctoriness. No doubt there are certain occasions when higher
expressions of joy are more suited than at others. It was so here. After his
previous disappointment David was now transported with delight. His exultation
of mind was manifested in his leaping for gladness, which he did "with all
his might." "We ought to serve the Lord with our whole body and soul,
and with every endowment or capacity we possess; our religious affections
cannot be too intense, if properly directed; nor our expressions of them too
strong, provided ‘all be done decently and in order,’ according to the spirit
of the dispensation under which we live" (Thomas Scott).
"And David was girded with a linen
ephod." On this auspicious occasion, David laid aside his royal robes, and
as taking the lead in the worship of God he wore a linen ephod. This was the
ordinary garb of the priests when officiating, yet it was also used in
religious exercises by those who were not priests, as the case of Samuel shows:
1Sa_2:18. The Spirit of God has here
duly noted the fact that, though king over all
In conclusion it should be pointed out that the
best expositors, ancient and modern, have regarded Psalm twenty-four as a
sacred song composed by David on the glad occasion of the ark being brought to
Inexpressibly blessed is 2Sa_6:7. As the procession reached the walls of
In the closing verses of 2 Samuel 6 there is to
be seen a mingling of the lights and shadows; the blessed fruits of the Spirit
appear, but the evil works of Satan are also evident. As it often is in the
natural world, we find it in the moral realm conflicting Forces clash with each
other: sunshine and rain, calm and storm, summer and winter, constantly
alternate. That which is spread before our senses in nature, is but an external
adumbration of what exists in the invisible: two mighty beings, diametrically
opposed to each other, the Lord God and the devil, are ever at work. Such too
is the life of the individual Christian, for he is a miniature replica of the
world: in him "The flesh lusteth against the spirit, and the spirit
against the flesh: and these are contrary the one to the other, so that ye
cannot do the things that ye would" (Gal_5:17),
and consequently in his experience there is ever a mingling of the lights and
shadows.
Before it ended, the joyful day of David’s
bringing up of the ark to Jerusalem was overcast by a domestic cloud. There was
one in his own household who was incapable of entering into the fervor of his
heart toward God, who was irritated by his devotion, and who bitterly condemned
his zeal: one who was near and dear to him railed upon the king for his
earnestness in Jehovah’s cause and service. The enmity of the Serpent was
stirred by the honor accorded the holy ark, the procession of the Levites, the
jubilation of Israel’s ruler, and the offerings which had been presented before
the Lord. The anointed eye has no difficulty in discerning behind Michal him
who is the inveterate enemy of God and His people, and in her biting
denunciation of David, the Christian of today may learn what to expect from
those who are not one with him in the Lord.
Our last chapter closed at the verse "So
David and all the house of Israel brought up the ark of the Lord with shouting,
and with the sound of the trumpet" (2Sa_6:15).
Our present lesson opens with "and as the ark of the Lord came into the
City of David, Michal, Saul’s daughter, looked through a window, and saw king
David leaping and dancing before the Lord, and she despised him in her
heart" (2Sa_6:16), and, as we
shall see from the sequel, that secret hatred of David was shortly after vented
in open opposition. Let not those who are engaged in the happy service of the
Lord be surprised when they encounter antagonism; when, so far from their
efforts being appreciated by all, there will be some who decry and denounce
them. It was so with the prophets; it was so with Christ’s fore-runner; it was
so with the Lord of glory Himself; it was so with His apostles; and it will
continue to be so with all His faithful servants unto the end of time. It
cannot be otherwise while Satan is out of the Pit.
"And as the ark of the Lord came into the
city of David, Michal, Saul’s daughter, looked through a window, and saw king
David leaping and dancing before the Lord; and she despised him in her
heart" (2Sa_6:16). Saul himself
had grievously neglected the public worship of Jehovah, and his daughter
appears to have had no sense of the importance and value of heavenly things. It
could hardly be expected that a woman who had idols, "teraphim," in
her house (1Sa_19:13), cared anything
for the holy ark, and hence she regarded her husband with scorn as she beheld
his gratitude and joy.
Yes, not only is the natural man (the
unregenerate) unable to apprehend the things of the Spirit, but that of which
He is the Author appears as "foolishness" unto him. When the Lord
Jesus was so occupied in ministering unto the needy multitude that He and His
disciples "could not so much as eat bread," we are told that His
kinsmen "went out to lay hold on Him: for they said, He is beside
Himself" (Mar_3:21). When the
apostles began to "speak with other tongues," the wondrous works of
God, some mocked and said, "These men are full of new wine" (Acts 2).
When Paul reasoned so earnestly with Agrippa, he answered "thou art beside
thyself; much learning doth make thee mad" (Act_26:24).
And, my reader, there is something seriously lacking in you and me if similar
charges are not made against us today!
The world will tolerate religion so long as its
carnal repose is not disturbed; yea, while it provides a garb to hide its
shame, the world approves. But let the high claims of God be pressed, let it be
insisted on that He demands the first place in our affections, thoughts, and
lives, and such a message is at once distasteful. The professing Christian who
attends the church on Sunday and the theatre during the week, who contributes
occasionally to missionary societies but underpays his servants and overcharges
his customers, is commended for his broad-mindedness and shrewdness. But the
real Christian who lives in the fear of the Lord all the day long, and who
conducts himself as a stranger and pilgrim in this scene, is condemned as a
bigot and puritan. Let the saint weep over the dishonoring of his Lord by many
that bear His name, or leap for joy in his service as David did, and like David
he will be dubbed a fanatic and his whole-heartedness will be similarly
censured.
"And they brought in the ark of the Lord,
and set it in his place in the midst of the tabernacle that David had pitched
for it: and David offered burnt offerings and peace offerings before the
Lord" (2Sa_6:17). The word
"tabernacle" does not signify a building made of wood or stone, but
rather a tent. Joshua had erected such an one centuries before, but doubtless
that had decayed and perished long ago. It is to be noted that David did not
bring the ark into his own residence, but into a separate curtained canopy,
which he had provided for it. in the days of Solomon a more stately temple was
built to house the sacred coffer. As the ark was so manifestly a figure of
Christ, its abiding first in a lowly tent and then in a magnificent edifice, no
doubt foreshadowed the twofold state of the Saviour: first in humiliation, and
then in glory.
"And David offered burnt offerings and peace
offerings before the Lord." Now that his noble design had been completely
effected, David presented suitable sacrifices unto the Lord. His object in so
doing was probably twofold: to express his deep gratitude unto God for the
success of his undertaking, and to supplicate a continuance of His favors. An
important lesson for us is therein inculcated: praises are to mingle with our
prayers: God is to be recognized and owned amid our joys, as well as sought
unto under our sorrows. "Is any among you afflicted? let him pray. Is any
merry? let him sing psalms" (Jam_5:13):
the first is easily remembered, but the latter is often forgotten. God has
appointed "feasts" as well as "fasts," for He is to be
given the first place by us at all times.
"And as soon as David had made an end of
offering burnt offerings and peace offerings, he blessed the people in the name
of the Lord. of Hosts" (2Sa_6:18).
This seems to have been an official act, consonant with the position to which
God had instated him. The expression occurs first in Gen_14:19, where we find that Melchizedek, priest of the Most
High, "blessed" Abraham. At a later date, Moses (Exo_39:43), Joshua (Jos_22:6),
and Solomon (1Ki_8:14) "blessed
the people": in each case it was their leaders who did so. The added words
that David "blessed the people in the name of the Lord of hosts"
signifies that he, formally and authoritatively, pronounced His blessing upon
those who had been committed to his care.
As a prophet of God, and as king over the people,
it was both David’s privilege and duty to do so, "without all
contradiction, the less is blessed of the better" (Heb_7:7). In this act we may see David
prefiguring his greater Son and Lord. Of Him it is recorded, "And He led
them out as far as to Bethany, and He lifted up His hands, and blessed them. And
it came to pass, while He blessed them, He was parted from them, and carried up
into heaven" (Luk_24:50-51). There
we behold Christ as the Prophet unto and the King over the Church, officially
blessing its ministers: that was His final act ere He left this earth and took
His place on high, to administer all the blessings which He had purchased for
His people; and unto the end of the age the efficacy of His benediction abides.
If by grace the writer and reader be among those whom He has blest, then are we
blessed indeed.
"And he dealt among all the people, even
among the whole multitude of Israel, as well to the women as men, to every one
a cake of bread, and a good piece of flesh, and a flagon of wine. So all the
people departed every one to his house" (2Sa_6:19).
Those who accompanied David on his joyous undertaking were now bounteously
feasted: having presented his thank offerings unto the Lord, presents were now
made to the people. "When the heart is engaged in cheerfulness, that
should open the hand in liberality: as they to whom God is merciful, ought to
exercise bounty in giving" (Matthew Henry). Compare Est_9:22 : the feast of Purim, celebrating the
Jews’ deliverance from the plot of Haman, was observed with "sending
portions one to another, and gifts to the people." By this act David
confirmed his interest in the people, and would endear himself to them, so that
they would be encouraged to attend him again should he have occasion to call
them. The typical significance is obvious.
"Then David returned to bless his
household" (2Sa_6:20). In
attending to his official duties, David did not overlook his domestic
responsibilities. "Ministers must not think that their public performances
will excuse them from their family worship: but when they have, with their
instructions and prayers, blessed the solemn assemblies, they must return in
the same manner to bless their households, for with them they are in a
particular manner charged" (Matthew Henry). Nor must they be deterred from
the discharge of this obligation and privilege should there be those under
their roof whose hearts do not accompany them in such holy exercises: God must
be honored by the head of the house and the family altar maintained, no matter
how much Satan may oppose the same.
"And Michal the daughter of Saul came out to
meet David, and said, How glorious was the king of Israel today, who uncovered
himself today in the eyes of the handmaids of his servants, as one of the vain
fellows shamelessly uncovereth himself!" (2Sa_6:20).
Being a total stranger to the zeal for God which filled David, incapable of
appreciating his elevation of heart over the bringing home of the ark, she
regarded his joyous dancing as unbecoming a king, and imagined he was demeaning
himself in the eyes of his subjects. Having no heart herself for God, she
despised the exuberance of one who had. Being obsessed with thoughts of
temporal dignity and glory, she looked upon David’s transports of religious
fervor in the midst of his people, as degrading to his high office. "David
the brave captain, leading forth the people to battle and returning with them
in triumph, she admired; but David the saint, leading the people in the
ordinances of God, and setting before them the example of fervency of spirit in
His service, she despised" (Thomas Scott).
Base ingratitude was this for Michal to thus
revile the very one who had been so devoted to her that he had declined to
accept a crown unless she was restored to him (2Sa_3:13).
Fearful sin was this to insult and denounce her lord, whom God required her to
reverence. Having secretly scorned him in her heart, she now openly chides with
her lips, for "out of the abundance of the heart the mouth speaketh."
She was highly displeased with his deep veneration for the holy ark, and basely
misrepresented his conduct by charging him with indecent dancing before it.
There can be no doubt that her charge was a false one, for it is a common thing
for those who have no piety themselves to paint others in false colors and hold
them up as the most odious characters.
But the wicked conduct of Michal is not difficult
to account for: at heart she was a partisan of the fallen house of Saul, and a
despiser of Jehovah and His worship. As she grew older, her character had
hardened in its lines and became more and more like her father’s in its
insatiable pride, and in its half dread and half hatred of David. Now she
poured forth her venom in these mocking jibes. Because David had laid aside his
royal robes, and had girded himself in a plain "linen ephod" (2Sa_6:14), she vilely charged him with
immodesty. O how empty professors hate the true pilgrim spirit! Nothing riles
them more than to see the children of God refusing to conform to the
extravagant and flesh-pleasing fashions of the world, and instead, dress and act
as becometh the followers of Him, who, when here, "had not where to lay
His head."
"And David said unto Michal, It was before
the Lord, which chose me before thy father, and before all his house, to
appoint me ruler over the people of the Lord, over Israel; therefore will I
play before the Lord" (2Sa_6:21).
David now vindicated himself. He had no reason to be ashamed of his conduct,
for what he had done was only for the glory of God. No matter through what
distorted lens the evil eyes of Michal might view it, his conscience was clear.
If our own hearts condemn us not, we need not be troubled over the censures of
the ungodly. Moreover, had not God recently elevated him to the throne? Then it
was but fitting that he should show his jubilant gratitude.
"And I will yet be more vile than thus, and
will be base in mine own sight; and of the maidservants which thou hast spoken
of, of them shall I be had in honour" (2Sa_6:22).
David replies to Michal’s evil charge in the language of irony, which was
suitably "answering a fool according to her folly" (Pro_26:5). The force of his words is, If because
of my setting aside the showy robes of imperial majesty and clothing myself in
plain linen, and dancing before the Ark of God’s glory, I am regarded by you as
mean, then I, who am but "dust and ashes" in the sight of the
Almighty, will humble myself yet more before Him; and so far from the common
people despising me for the same, they will esteem one who takes a lowly place
before the Lord. The more we be condemned for well-doing, the more resolute
should we be in it.
"Therefore Michal the daughter of Saul had
no child unto the day of her death" (2Sa_6:23).
Thus did God punish David’s wife for her sin. "She unjustly reproached
David for his devotion, and therefore God justly put her under the perpetual
reproach of barrenness. They that honor God, He will honor; but those that
despise Him, and His servants and service, shall be lightly esteemed"
(Matthew Henry). There is a searching application of this verse which holds
good today. We often hear quoted the first half of 1Sa_2:30,
but the second half is not so frequently cited. It is just as true that they
who "despise" the Lord shall be "lightly esteemed" by Him
as those who "honour" Him shall be "honoured" by Him. A
solemn example of this is found here: in mocking David, Michal insulted his
Master! Beware how you slight or speak evil against God’s servants, lest
spiritual "barrenness" be your portion!
How often has "success" been the ruination
of those who have experienced it! How often has worldly advancement been
followed by the deterioration of spirituality! It is good to see that such was
far from being the case with David. In the thirty-fifth chapter of this book we
called attention to the blessed manner in which David conducted himself after
coining to the throne. So far from indulging in ease and self-luxuriation, it
was now that his best achievements were accomplished. First, he captured the
stronghold of Zion; next he vanquished the Philistines; then he provided a
resting place for the holy ark; and now he evidenced his deep concern to build
a temple for the worship of Jehovah. So blessed is each of these incidents, so
rich are they in their spiritual and typical import, we proposed to devote a
chapter unto the separate consideration of each of them. By the Lord’s gracious
enabling we have accomplished our purpose concerning the first three, and now
we turn to the fouRuth
"And it came to pass, when the king sat in
his house, and the Lord had given him rest round about from all his
enemies" (2Sa_7:1). This brings
before us a restful interlude in the strenuous and eventful life of our hero.
As we have seen in earlier chapters, David had been called upon to gird on the
sword again and again; and as we shall see in what follows, considerable
fighting yet lay before him. Moreover, little opportunity had been given him in
previous years for quietness and repose: during Saul’s life and also under the
reign of Ishbosheth, David was much harried, and forced to move from place to
place; so too in the future, disquieting and distressing experiences lay before
him. But here in 2 Samuel 7 a very different picture is set before us: for a
brief season the Lord granted His servant rest.
What has been pointed out above finds its
counterpart, more or less, in the lives of all Christians. For the most part,
their experience both outward and inward closely resembles that of David’s.
Christians are called upon to wage a warfare against the flesh, the world, and
the devil, to "Fight the good fight of faith." Those inveterate
enemies of the new man give him little rest, and often when he has been enabled
by divine grace to achieve a notable victory, he quickly discovers that fresh
conflicts await him. Yet, amid his outward troubles and inward strifes, he is
occasionally granted a little breathing-spell, and as he sits in his house it
can be said of him, "The Lord hath given him rest round about from all his
enemies."
As it is in nature, so it is in grace: after the
storm comes a peaceful calm. The Lord is merciful and tender in His dealings
with His own. Amid many disheartenings, He grants encouragements along the way.
"There hath no temptation taken you, but such as is common to man: but God
is faithful, who will not suffer you to be tempted above that ye are able; but
will with the temptation also make a way to escape, that ye may be able to bear
it" (1Co_10:13). After the toil of
trying service, He says, "Come ye yourselves apart into a desert place,
and rest awhile" (Mar_6:31). After
a long stretch of the dreary sands of the wilderness, He brings us to some Elim
"where are twelve wells of water, and three score and ten palm trees"
(Exo_15:27). After some unusually
fierce conflict with Satan, the Lord grants a season of peace, and then, as in
David’s case, we have rest from all our enemies.
And with what was David’s mind employed during
the hour of repose? Not upon worldly trifles or fleshly indulgences, but with
the honor of God: "That the king said unto Nathan the prophet, See, now, I
dwell in an house of cedar, but the ark of God dwelleth within curtains" (2Sa_7:2). This is very blessed and furnishes a
true insight to the character of him whom the Lord Himself declared to be
"a man after His own heart." There are few things which afford a
surer index to our spirituality — Or the lack of it — than how we are engaged
in our hours of leisure. When the conflict is over, and the sword is laid down,
we are very apt to relax and become careless about spiritual concerns. And then
it is, while off our guard, that Satan so often succeeds in gaining an
advantage over us. Far different was it with him whose history we are here
pondering.
"The king said unto Nathan the prophet, See,
now, I dwell in a house of cedar, but the ark of God dwelleth within
curtains." Observe, first, that in this season of rest David’s companion
was "the prophet." Let that speak loudly to us! A godly companion is
an invaluable aid to the preserving of spirituality when we are enjoying a
little rest. Hours of recreation would prove hours of re-creation indeed, if
they were spent in godly converse with someone who lives near to the Lord.
David here supplied proof of his own assertion, "I am a companion of all
that fear Thee, and of them that keep Thy precepts" (Psa_119:63). A person is not only known by the
company he or she keeps, but is molded thereby: "He that walketh with wise
men, shall be wise; but a companion of fools shall be destroyed" (Pro_13:20). Seek as your friends, dear reader,
those who are most Christ-like in their character and conversation.
Next, observe what it was which occupied David’s
heart while he sat in his palace in the company of Nathan the prophet:
"See, now, I dwell in an house of cedar, but the ark of God dwelleth
within curtains." How this, too, reveals the beatings of David’s heart!
One cannot but contrast what we have here with the haughty words of
Nebuchadnezzar: "Is not this great Babylon that I have built for the house
of the kingdom, by the might of my power, for the honour of my majesty?" (Dan_4:30). Instead of being occupied with his
achievements and self-satisfied with the position which he now occupied, David
was concerned about the lowly abode of God’s ark. Very beautiful indeed is it
to see the recently crowned monarch solicitous, not for the honor of his own
majesty, but, for the glory of Him whom he served.
It is not often that those in high places
manifest such interest in spiritual things: would that more of the Lord’s
people who are entrusted with a considerable amount of this world’s goods were
more exercised in heart over the prospering of His cause. There are not many
who make conscience over spending far more upon themselves than they do for
furthering the service of God. In this generation, when the pilgrim character
of the saints is well-nigh obliterated, when separation from the world is so
largely a thing of the past, when self-indulgence and the gratification of
every whim is the order of the day, few find their rest disturbed in the
conviction that the worship is languishing. Thousands of professing Christians
think more about the welfare of their pet dogs than they do in seeing that the
needs of God’s servants and impoverished believers are met, and spend more on
the upkeep of their motorcars than they do in the support of missionaries.
Little wonder that the Holy Spirit is quenched in so many places.
"And Nathan said to the king, Go, do all
that is in thine heart; for the Lord is with thee" (2Sa_7:3). A certain class of writers who delight
in criticizing almost everyone and everything, and who pretend unto a deeper
insight of spiritual things than all who went before them, condemn both David
and Nathan on this occasion, which seems to us close akin to the complaint of
Judas when Mary lavished her costly ointment upon the Saviour. Nothing is said
in the record here that David actually purposed to build Jehovah a temple, but
only that he was troubled because one was not yet erected. Whatever conclusion
Nathan may have drawn therefrom, he was careful to say nothing to modify
David’s godly concern, but rather sought to encourage his spiritual
aspirations. Alas, how many today are ready to snub earnestness, quench zeal,
and hinder those who have more love for perishing souls than they have.
Nathan was better taught in divine things than
some of those who have traduced him. He was quick to perceive that such
unselfishness and godly concern as the king manifested was good evidence that
the Lord was with him, for such spiritual exercises of heart proceed not from mere
nature. Had David been actuated by a "legalistic" spirit as one of
his foolish detractors supposed — deploring it with an "alas, alas!"
— God’s faithful servant had promptly rebuked, or at least corrected him. But
instead of so doing, he says? "Go, do all that is in thine heart; for the
Lord is with thee." O that more of this so-called "legality"
were in evidence today — a heart melted by the Lord’s abounding mercies,
anxious to express its gratitude by furthering His cause and service. But it is
hardly to be expected that those who so strenuously oppose the Law’s being a
rule of life for the Christian, should have any clear ideas on either grace or
what constitutes "legality."
"And it came to pass that night, that the
word of the Lord came unto Nathan" (2Sa_7:4).
In the brief notes on this verse found in "The Companion Bible" it is
there stated that, "After these words (‘that night’) all the
"Go and tell my servant David, Thus saith
the Lord, Shalt thou build Me an house for Me to dwell in?" (2Sa_7:5), or, as it is said in 1Ch_17:4, "Thou shalt not build Me an house
to dwell in." Some may suppose that these words make it quite clear that
David had definitely determined to erect a temple unto Jehovah. But we rather
regard these statements as the gracious construction which God placed upon the
holy concern of His servant, just as the Saviour sweetly interpreted the loving
devotion of Mary’s anointing as "against the day of My burying hath she
kept this" (Joh_12:7); and, as in
a coming day He will yet say unto those on His right hand, "I was an
hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a
stranger, and ye took Me in" (Mat_25:35,
etc.).
"For if there be first a willing mind, it is
accepted according to that a man bath, not according to that he bath not"
(2Co_8:12). It is the disposition and
desire of the heart which God regards, and sincere intentions to do good are
approved by Him, even though His providences do not permit the execution of
them. Thus it was in David’s case. He was concerned that the sacred ark should
be under curtains, while he dwelt in a ceiled house. That holy concern was
tantamount unto a willingness on his part to honor the Lord’s worship by a
stately temple, and this is the construction which God graciously placed upon
it, accepting the will for the deed. Though David had not formally planned to
build the temple, God so interpreted the exercises of his mind; just as when a
man looks lustfully upon a woman, Christ interprets this as
"adultery" itself (Mat_5:28).
We have dwelt the longer upon this point because
the commentators have quite missed the force of it. Not only so, but some
teachers, who are looked upon in certain circles as well nigh infallible in
their expositions, have falsely charged David with "legality." Now
that the Lord had elevated him from the sheepcote to the throne, and had given
him rest from all his enemies, David’s concern for the dwelling place of the
ark is twisted into his desire to do something for the Lord as payment of all
He had done for him. Such men err "not knowing the scriptures." One
verse of the Word is sufficient to refute their childish misconceptions, and
establish what we have said above: "And the Lord said unto David my
father, Whereas it was in thine heart to build an house unto My name, thou
didst well [not "thou was moved by a legalistic spirit"] that it was
in thine heart" (1Ki_8:18).
We do not propose to comment in detail upon the
remainder of the Lord’s message through Nathan, but rather will we generalize
our remarks upon the same. First, the Lord made touching mention of His own
infinite condescension in graciously accommodating Himself unto the stranger
and pilgrim character of His people (2Sa_7:6).
The great Jehovah had deigned to "walk with the children of
Second, as yet the Lord had given no definite
instruction for the erection of an imposing edifice for His worship (2Sa_7:7), and until He did, a tent of His
appointing, was better than a temple of man’s devising. Our desires, even of
usefulness, must be governed by His precepts. Whatever be our spiritual
aspirations, they must be regulated by the revealed will of God. He assigns
unto every one his own work, and each of us should thankfully and faithfully
attend to our own proper business. O to be satisfied with the place which God
has allotted us, to discharge earnestly the duty which He has appointed us, and
leave to other whom He has chosen, the more honorable work. The temple was to
bear the name of Solomon, and not that of David.
Third, David was reminded of the wondrous things
which God had already wrought for him, so that while he was not called unto the
building of the temple, nevertheless, he was one of the favorites of Heaven (2Sa_7:8). Moreover, God had made him signally
victorious over all his foes, and had advanced him unto high honor among the
nations (2Sa_7:9). Let us be thankful
for the mercies which God has bestowed, and not repine for any which He sees
fit to withhold. Fourth, the happy future of his people was assured him (2Sa_7:10), from which he might well conclude
that, when they were more securely established, then would be the time for the
erection of a permanent house of worship. Finally, God announces rich blessings
as being entailed upon David’s family, for from his seed should issue,
according to the flesh, the promised Messiah and Mediator (2Sa_7:11-16). Thus, instead of David’s building
for the Lord a material and temporal house, the Lord would build for him a
spiritual house which would abide "for ever." Thus we see that a
"willing mind" (2Co_8:12) is
not only accepted, but richly rewarded. "Now unto him that is able to do
exceeding abundantly above all that we ask or think, according to the power
that worketh in us, unto Him be glory in the Church, by Christ Jesus throughout
all ages, world without end. Amen." (Eph_3:20-21).
In the preceding chapter we looked upon David
while he was permitted to enjoy a brief season of repose, following the trying
experiences through which he had passed ere he came to the throne. He might
well have found in the many trials and vicissitudes of his past life an excuse
for luxurious repose now. But devout souls will consecrate their leisure as
well as their toil to God, and will serve with thank-offerings in peace, Him
whom they invoked with earnest supplication in battle. As another has said,
"Prosperity is harmless only when it is accepted as an opportunity for
fresh forms of devotion, and not as an occasion for idle self-indulgence."
Thus it was with our hero. He was not spoiled by success; his head was not made
giddy by the height he now occupied; the Lord was not forgotten when prosperity
smiled upon him. Instead, he was deeply concerned about the honor of God,
especially at there being no suitable place for His public worship.
As David sat alone in his palace, meditating,
there can be little doubt that one so conversant with the Scriptures as he was
would turn in thought to the ancient promise, "When He giveth you rest
from all your enemies round about, so that ye dwell in safety, then there shall
be a place which the Lord your God shall choose to cause His name to dwell
there" (Deu_12:10-11). It was that
word, we believe, which caused our hero to say unto Nathan, "See, now, I
dwell in a house of cedar, but the ark of God dwelleth within curtains" (2Sa_7:2). Israel’s king felt more or less
rebuked by his own ease and comfort, and regarded his tranquility not as a
season for selfish indolence, but rather as a call to serious reflection upon
the interests of God’s cause or kingdom. He could not bear the thought of
lavishing more upon self than upon the service of Him to whom he owed
everything.
The response made by the Lord unto the spiritual
exercises of His servant was indeed blessed. Through the prophet He gave David
a much fuller revelation of what was in His heart toward him: "I will set
up thy seed after thee . . . I will establish the throne of his kingdom forever
. . . thine house and thy kingdom shall be established forever" (2Sa_7:10-12). God made known His purpose to
confer upon the posterity of David a special favor, which He had not granted
even to Abraham, Moses, or Joshua, namely, establish them upon the throne of
Israel. Moreover, it was declared of his seed who should be set up after him,
"He shall build an house for My name" (2Sa_7:13).
This will be considered in more detail under "The Divine Covenants"
(when we reach the "Davidic"): suffice it now to say, the ultimate
reference was a spiritual one in the person and kingdom of the Lord Jesus
Christ.
While there was much in the revelation now
granted to David which was well calculated to evoke gratitude and praise, yet
there was one omission from it that presented a real test of his submission,
humility and patience. While there was abundant cause for thanksgiving, that
his posterity should continue to occupy the throne, and his own son build an
house for Jehovah’s name (and fame), yet that he was denied this honor, had
been resented by one who was proud and filled with a sense of his own
importance. David’s longings were not to be realized during his own lifetime,
and though he should be permitted to gather together much of the material for
the future temple, yet he would not be permitted to see the finished product
itself. Here, then, was a real trying of his character, and it is blessed to
see how he endured and met the same.
How often it falls out that one sows and another
reaps: one set of men labor, and another generation is permitted to enter into
the benefits of their toil. Nor should we complain at this, seeing that our sovereign
and all-wise God has so ordered it. David did not complain, nor did he manifest
any petulant disappointment at the crowning of his hopes being deferred to a
future time. Instead, as we shall see, he sweetly bowed to God’s pleasure and
adored Him for the same. Ah, my readers, our prayers may yet move God to send a
gracious revival, yet that happy event may not come during our lifetime. The
faithful labors of God’s servants today may not immediately transform the
present "wilderness" state of Zion into a fruitful garden, yet if
they be the means of plowing and harrowing the ground as a necessary
preliminary thereto, ought we not to gladly acquiesce?
In the passage which is now to be before us, we
behold the effects which God’s wondrous revelation through Nathan had upon the
soul of David. "Then went king David in, and sat before the Lord; and he
said, Who am I, O Lord God? and what is my house, that Thou hast brought me
hitherto?" (2Sa_7:18).
Inexpressibly blessed is this. Such tidings as had just fallen on his ears
would have puffed up many a man, filled him with a sense of his own importance,
and caused him to act arrogantly toward his fellows. Far otherwise was it with
"the man after God’s own heart." Filled with joyful amazement at
Jehovah’s infinite condescension, David at once left the royal palace and
betook himself to the humble tent which housed that sacred ark, there to pour
out his heart in adoration and praise. There is nothing like a keeling sense of
God’s sovereign, free and rich grace, to melt the soul, humble the heart, and
stir unto true and acceptable worship.
"Then went king David in, and sat before the
Lord" (2Sa_7:18). This is in
designed contrast from 2Sa_7:1 : there
the king "sat in his house"; here he is seen in the tabernacle, before
Jehovah. The word "sat before the Lord," probably refers to his
continuance in the tabernacle, rather than to the posture in which he prayed.
"And he said, Who am I, O Lord God? and what is my house, that Thou hast
brought me hitherto?" (2Sa_7:18).
How few kings there are who have such a realization of their lowliness as this!
All sense of personal greatness vanished when David came into the presence of
the great Jehovah. Ah, my reader, when the Lord is truly before us,
"I" sinks into utter insignificance! But it is only as we are
absorbed with His perfections — His infinitude, His majesty, His omnipotency —
that self will be lost sight of.
"Who am I? O Lord God? and what is my
house?" How these words bring before us the deep humility of David!
Truthfully could he say, "Lord, my heart is not haughty, nor my eyes
lofty" (Psa_131:1). A number of
illustrations of this lovely grace may be cited from the record of David’s
life. His being content to follow his mean vocation as a shepherd, till God
called him to a higher office. He never affected the royal diadem, neither
would it have been any grief of heart to him had God passed him by, and made
another king. His words to Abishai concerning Saul, "Destroy him not: for
who can stretch forth his hand against the Lord’s anointed, and be
guiltless?" (1Sa_26:9), show
plainly that he was not coveting the crown, and was quite content for the son
of Kish to continue occupying the throne of Israel.
It is beautiful to see how often this spirit of
lowliness and self-abnegation appears in "the man after God’s own
heart." When he went forth to engage Goliath, it was not in the confidence
of his own skill, but with the holy assurance "This day will the Lord
deliver thee into mine hand" (1Sa_17:46).
When Saul lay helpless before him, he took no credit unto himself, but said to
the king, "the Lord had delivered thee today into mine hand" (1Sa_24:10). When Abigail was used to quiet his
passionate spirit, he exclaimed, "blessed be the Lord God of Israel, which
sent thee this day to meet me" (1Sa_25:32);
and when Nabal was dead, "Blessed be the Lord, that bath pleaded the cause
of my reproach . . . and hath kept His servant from evil" (1Sa_25:39). Alter his notable victory over the
Amalekites he said, "Ye shall not do so, my brethren, with that which the
Lord hath given us, who bath preserved us, and delivered the company that came
against us into our hand" (1Sa_30:23).
humility is that grace which gives the Lord His proper place.
Distrusting his own wisdom, we find David
"enquiring of the Lord" again and again (1Sa_23:2,
1Sa_23:4; 1Sa_30:8;
2Sa_2:1; 2Sa_5:19;
etc.). This is another sure mark of genuine humility: that spirit which is
afraid to trust in our own knowledge, experience and powers, and seeks counsel
and direction from above. When for his prowess Saul called him to court and
promised to give him Michal to wife, he answered, "Seemeth it to you a
light thing to be a king’s son-in-law, seeing that I am a poor man, and lightly
esteemed?" (1Sa_18:23). Note the
love he bore to those who admonished him for his sins: "Let the righteous
smite me: it shall be a kindness: and let him reprove me; it shall be an
excellent oil, which shall not break my head" (Psa_141:5):
far meaner people do not take it so kindly! In all his heroical acts he sought
not his own honour, but God’s: "Not unto us, O Lord, not unto us, but unto
Thy name give glory" (Psa_115:1).
Mark his submission to God under chastisement:
"And the king said unto Zadok, Carry back the ark of God into the city: if
I shall find favour in the eyes of the Lord, He will bring me again, and show
me both it, and His habitation: But if He thus say, I have no delight in thee;
behold, here am I, let Him do to me as seemeth good unto Him" (2Sa_15:25-26). In all his dealings with God, he
dared not trust in his own righteousness, but wholly took refuge in the
covenant of grace: "If Thou, Lord, shouldest mark iniquities, O Lord, who
shall stand?" (Psa_130:3).
"Enter not into judgment with Thy servant: for in Thy sight shall no man
living be justified" (Psa_143:2).
When a man can find all this in himself, he may honestly say, "Lord, my
heart is not haughty" (Psa_131:1).
Yet, David was not perfect, and the remains of pride still indwelt him, as they
do each of us — till we get rid of the flesh, we shall never be completely rid
of pride. Psa_30:6 and 2Sa_24:2 show his vainglory creeping out.
We have dwelt the more largely upon David’s
humility, because in this day of Laodicean conceit and boasting, it needs to be
emphasized that, as a general rule, those whom God has used most mightily have
not been men who were distinguished for abnormal natural powers or gifts, but
instead by deep humility. See this admirable trait in Abraham: "I am but
dust and ashes" (Gen_18:27); in
Moses, "Who am I, that I should go unto Pharaoh, and that I should bring
forth the children of Israel out of Egypt?" (Exo_3:11);
in Christ’s forerunner, "He must increase, but I must decrease" (Joh_3:30); in Paul, "I am the least of the
apostles, that am not meet to be called an apostle, because I persecuted the
church of God" (1Co_15:9). O that
Divine grace may make us "little in our own eyes."
But again we would notice it was while David was
"before the Lord" that he said, "Who am I?" So too it was
while he was in the immediate presence of the Lord that Abraham confessed
himself to be "but dust and ashes." In like manner, it was when the
great I Am revealed Himself at the burning bush that Moses asked, "Who am
I that I should go unto Pharaoh?"! It was when Job could say, "Now
mine eye seeth Thee" — in all Thine awful sovereignty (see context) — that
he cried, "wherefore I abhor myself" (Job_42:6).
"And what is my house, that Thou hast
brought me hitherto?" David continued in the same lowly strain. His
"house" pertained to the royal tribe; he was the immediate descendant
of the prince of Judah, so that he was connected with the most honorable family
in Israel; yet such fleshly distinctions were held lightly by him. The
"Thou hast brought me hitherto" — to the throne, to rest from all his
enemies — gave to God the rightful glory. "It intimates that he could not
have reached this himself by his own management, if God had not brought him to
it. All our attainments must be looked upon as God’s vouchsafements"
(Matthew Henry).
"And this was yet a small thing in Thy
sight, O Lord God; but Thou hast spoken also of Thy servant’s house for a great
while to come. And is this the manner of man, O Lord God?" (2Sa_7:19). Having owned the goodness of the Lord
upon him "hitherto," David now turns to comment upon the glorious
things which God had promised for the future. The latter so immeasurably
outweighed the former, that he sums up his own establishment over the kingdom
as "this was yet a small thing in Thy sight, O Lord God." We believe
this throws light upon the word "sat" in the previous verse, which
has presented a difficulty unto the commentators — who point out that this is
the only place in Scripture where a saint is represented as being seated while
engaged in prayer. But are we not rather to regard the term as denoting that
David was in an attitude of most carefully surveying the wonderful riches of
divine grace toward him, instead of defining his posture while engaged in his
devotions?
The whole of 2 Samuel 7 is to be viewed as the
blessed and instructive sequel to what is presented to us in the opening verse.
God had tenderly given His servant a season of rest that lie might receive a
fuller revelation of what was in His heart toward him. And now he is in the
sacred tabernacle, pondering over what he had heard through Nathan. As he
meditated, divine light and understanding broke in upon him, so that he was
enabled, in measure at least, to penetrate the mysterious depths of that
wonderful prophecy. The golden future was now opened to him, shining with more
than earthly glory and bliss. "He beheld in spirit another Son than
Solomon, another Temple than that built of stones and cedar, another Kingdom
than the earthly one on whose throne he sat. He beholds a sceptre and a crown,
of which his own on Mount Zion were only feeble types — dim and shadowy
images" (Krummacher’s David and the God man).
Beautifully does this come out in his next words:
"And is this the manner of man, O Lord God? And what can David say more
unto Thee? for Thou, Lord God, knowest Thy servant. For Thy word’s sake, and
according to Thine own heart, hast Thou done all these great things, to make
Thy servant know them" (2Sa_7:19-21)
— in the light of which knowledge, he no doubt penned the fortieth, forty-fifth
and one hundred tenth Psalms. The last clause of 2Sa_7:19
should be translated, more literally, "This is the law of the Man, the
Lord God," namely, "The Man" of Psa_8:5-6
and of Psa_80:17! David was now given
to realize that the blessed promises which had been given to him through the
prophet would be made good in the person of the Messiah, who should yet issue
from his own loins, who would be "The Man," yet none other than
"the Lord God" incarnate. Yes, God reveals His secrets to the lowly,
but hides them from those who are wise and prudent in their own esteem.
The latter part of 2 Samuel 7 contains the prayer
made by David in the tabernacle, following the gracious revelation which he had
received from the Lord through Nathan (2Sa_7:5-16).
This prayer is among the "whatsoever things were written aforetime, were
written for our learning" (Rom_15:4).
it contains valuable instruction which we do well to take to heart. It makes
known that which is a valuable preliminary aid unto stimulating the spirit of
prayer. It shows us the attitude of soul which most becomes the creature when
desirous of drawing nigh unto the great Creator. It reveals some of the
elements which are found in those supplications that gain the ear of God and
which "availeth much." If the Christian of today paid more attention
unto the prayers of Scripture, both of the Old and New Testaments alike, and
sought to pattern his invocations after theirs, there is little doubt they
would be more acceptable and effectual.
We pointed out in our last that David’s sitting
before the Lord denoted his earnest attention unto the message he had received
from Him, his careful pondering of it, his devout surveying of the riches of
Divine grace which were then spread before his mind’s eye. This preceded his
prayer, and supplies a valuable hint for us to heed. Meditation upon the
discoveries which God has made to us of His goodness, of His bounty, of the
glorious things contained in His covenant, is a wondrous stimulant to the
spirit of devotion and a suitable preparative for an approach unto the
Mercy-seat. To review God’s past dealings with us, and to mix faith with His
promises for the future, kindle the fires of gratitude and love. As we attend
upon what God has spoken to us, when our consciences are pricked or our
affections stirred, then is the best time to retire to our closets and pour out
our hearts before Him.
Generally it is but an idle excuse — if not
something worse — when the Christian complains that his heart is cold and the
spirit of prayer is quite inactive within him. Where this be the case, it must
be shamefacedly confessed to God, accompanied by the request that He may be
pleased to heal our malady and bring us back again into communion with Himself.
But better still, the cause of the complaint should be corrected: nine times
out of ten it is because the Word has been neglected — if read at all,
mechanically, without holy reflection and personal appropriation. The soul is
likely to be in a sickly state if it be not regularly fed and nourished by the
Bread of life. There is nothing like meditating upon Gods promises for warming
the heart: "While I was musing the fire burned: then spake I with my
tongue" (Psa_39:3).
We commented in our last upon the deep humility
manifested by David on this occasion. This too is recorded for our learning. If
we are becomingly to approach the Most High, there must be the taking of a
lowly place before Him. This is the chief design of prayer, the prime reason
why God has appointed this holy ordinance: for the humbling of the soul — to
take our proper place in the dust, to kneel before the Lord as beggars,
dependent upon His bounty; to stretch forth empty hands, that He may fill them.
Alas that so often man, in his pride and perverseness, turns the footstool of
mercy into the bench of presumption, and instead of supplicating becomes guilty
of dictating unto the Almighty. Ah, my readers, take careful note that He who
prayed, "Not as I will, but as Thou wilt," was on His face before the
Father (Mat_26:39).
Now in seeking to ponder David’s pattern prayer —
having duly noted above what preceded it, let us seek to profit from the
various features found in it. First, observe that all is ascribed to free
grace. "And what can David say more unto Thee? for Thou, Lord God, knowest
Thy servant. For Thy word’s sake, and according to Thine own heart, hast Thou
done all these great things, to make Thy servant know them" (2Sa_7:20-21). David’s heart was deeply moved by
a sense of God’s sovereign benignity; that such blessings should be bestowed
upon him and his posterity was more than he could understand. He was lost in
wonderment: words utterly failed him, as his "what can David say more unto
Thee?" evidences. And is it not thus, at times, with every true believer?
As he contemplates the abounding of God’s mercies, the richness of His gifts,
the supernal future promised him, is he not moved to exclaim, "What shall
I render unto the Lord for all His benefits toward me?" (Psa_116:12).
Realizing his own nothingness and unworthiness (2Sa_7:18), viewing the future glories assured
him (2Sa_7:19), knowing there was
nothing in himself which merited any such blessings, David traces them to their
true causes: "For Thy Word’s sake, and according to Thine own heart, hast
Thou done all these great things" (2Sa_7:21).
It is the personal "Word" which he had in mind, Him of whom it is
declared, "In the beginning was the Word, and the Word was with God, and
the Word was God" (Joh_1:1). It
was an acknowledgement — "for Christ’s sake" Thou hast so honored me!
"And according to Thine own heart" signifies, according to His
gracious counsels, out of His own mere good pleasure. Yes, those, and those
alone, are the springs of all God’s dealings with us: He blesses His people for
the sake of His beloved Son, "according to the riches of His grace"
and "according to His good pleasure which He hath purposed in
Himself" (Eph_1:7-9).
Second, the greatness of God is apprehended and
extolled. "Wherefore Thou art great, O Lord God: for there is none like
Thee, neither is there any God beside Thee, according to all that we have heard
with our ears" (2Sa_7:22). It is
blessed to observe that David’s sense of God’s goodness in nowise abated his
awesome veneration of the divine majesty. There is ever a danger at this point:
we may be so occupied with God’s love as to forget His holiness, so
appreciative of His tenderness as to ignore His omnipotency. It is most needful
that we should hold the balance here, as everywhere else; hence did the Saviour
instruct us to say, "Our Father, who art in Heaven" — the latter
words reminding us of the exalted dignity of the One who has deigned to adopt
us into His family. Apprehensions of God’s amazing grace toward us must not
crowd out the realization of His infinite exaltation above us.
God’s greatness should be duly acknowledged by us
when we seek an audience with the Majesty on high: it is but ascribing to Him
the glory which is His due. Prayer is reduced to a low level if it is to be
confined unto the presenting of requests. The soul needs to be so absorbed with
the divine perfections that the worshiper will exclaim, "Who is like unto
Thee, O Lord, among the gods? who is like Thee, glorious in holiness, fearful
in praises, doing wonders?" (Exo_15:11).
God’s supreme excellency is to be reverently and freely owned by us. It was
owned by Solomon, "Lord God of Israel, there is no God like Thee, in
heaven above, or on earth beneath" (1Ki_8:23).
It was owned by Jehoshaphat, "O Lord God of our fathers, art not Thou God
in heaven? and rulest not Thou over all the kingdoms of the heathen? and in
Thine hand is there not power and might, so that none is able to withstand
Thee?" (2Ch_20:6). It was by
Jeremiah, "Forasmuch as there is none like unto Thee, O Lord; Thou art
great, and Thy name is great in might. Who would not fear Thee, O King of
nations?" (Jer_10:6-7). What
examples are these for us to take to heart. The more we heartily acknowledge
God’s greatness, the more likely is He to answer our requests.
Third, The special goodness of God to His people
is owned. "And what one nation in the earth is like Thy people, like
Israel, whom God went to redeem for a people to Himself, and to make Him a
name, and to do for you great things and terrible?" (2Sa_7:23). As none of the "gods" of
the heathen could be compared to Jehovah, so none among the people’s of the
earth have been so highly favored and so richly blest as His privileged
"Nation" (Mat_21:43, 1Pe_2:9). O what praise is due unto God for His
distinguishing mercy and discriminating grace unto His elect. "We are
bound to give thanks always to God for you, brethren beloved of the Lord,
because God hath from the beginning chosen you to salvation" (2Th_2:13). The special blessings of God call for
special acknowledgment: the "redemption" which we have in and by
Christ Jesus demands our loudest hosannas. There is far too little praise in
our prayers today: its absence denotes a low state of spirituality — occupation
with self, instead of with the Lord. It is written "whoso offereth praise,
glorifieth Me" (Psa_50:23).
Fourth, the Covenant of Grace is celebrated.
"For Thou hast confirmed to Thyself Thy people Israel to be a people unto
Thee forever; and Thou, Lord art become their God" (2Sa_7:24). In the light of the whole context, it
is evident that the spiritual "Israel" is here in view, contemplated
as being taken into covenant relationship with the triune Jehovah. For,
whenever a people is said to be God’s people, and He avows Himself as their
God, it is the covenant relationship which is in view. Thus it was in the
promise to Abraham: "And I will establish My covenant between Me and thee
and thy seed after thee in their generations for an everlasting covenant, to be
a God unto thee, and to thy seed after thee" (Gen_17:7).
Thus it is under the new covenant, "I will be to them a God, and they
shall be to Me a people" (Heb_8:10).
It greatly encourages and emboldens the praying soul to bear this in mind.
Fifth, a believing pleading of the promises.
"And now, O Lord God, the word that Thou hast spoken concerning Thy
servant, and concerning his house, establish it forever, and do as Thou hast
said" (2Sa_7:25). This is blessed,
and most important for us to emulate. In these words the faith of David was
expressed in two ways: in believing God’s word, in pleading its accomplishment.
That should be the very heart of our petitionary prayers: laying hold of the
divine promise, and pleading for its fulfillment. God is not only a Speaker,
but a Doer as well: "God is not a man, that He should lie; neither the son
of man, that He should repent: hath He said, and shall He not do it? or hath He
spoken, and shall He not make it good?" (Num_23:19).
Ah, but it is one thing to assent mentally to such a declaration, but it is
quite another for the heart to be really influenced thereby, and for the
praying soul to appropriate that fact.
True faith looks to a promising God, and expects
Him to be a performing God too: "Faithful is He that calleth you, who also
will do it" (1Th_5:4). The
business of faith in prayer is to appropriate God’s Word to our own case and
beg for it to be made good unto us. Jacob did this: "And Thou saidest, I
will surely do thee good, and make thy seed as the sand of the sea" (Gen_32:10). David is another notable example:
"Remember the word unto Thy servant, upon which Thou hast caused me to
hope" (Psa_119:49) —
"hope" in Scripture signifies far more than a vague and uncertain
longing: it denotes a confident expectation. That confident expectation was his
because his faith rested upon the sure promise of Jehovah, that promise of
which he here reverently reminds God. Glance through this Psalm, dear reader,
and observe how frequently David requested God to act "according to Thy
Word" — Psa_119:25, Psa_119:28,
Psa_119:41, Psa_119:58,
etc.
"Do as Thou hast said." Faith has no
other foundation to rest upon but the Word of God. One of God’s chief ends in
giving us His Word was that His people might appropriate the same unto
themselves (Joh_20:31, 1Jo_5:13). Nothing honors Him more than for us
to count upon His making it good to us (Rom_4:20).
Now whatever may be our case, there is something in the Word exactly suited
thereto, and it is our privilege to lay hold of the same and plead it before
God. Are we groaning under sin’s defilement? then plead Isa_1:18. Are we bowed down with a sense of our
backslidings? then plead Jer_3:22. Do
we feel so weak as to have no strength for the performance of duty? then plead Isa_40:29-31. Are we perplexed as to our path
and in urgent need of divine guidance? then plead Pro_3:6
or Jam_1:5. Are you sorely harassed
with temptation? then plead 1Co_10:13.
Are you destitute and fearful of starving to death? then plead Phi_4:19. Reverently urge that promise and plead
"Do as Thou hast said."
Sixth, the supreme desire: that God might be
glorified. "And let Thy name be magnified forever, saying, The Lord of
hosts is the God over
Seventh, a final pleading for God to make good
His Word. "And now, O Lord God, Thou art that God, and Thy words be true,
and Thou hast promised this goodness unto Thy servant: therefore now let it
please Thee to bless the house of Thy servant, that it may continue forever
before Thee: for Thou, O Lord God, hast spoken it; and with Thy blessing let
the house of Thy servant be blessed forever" (2Sa_7:28-29).
David built his hopes upon the fidelity of God: "I entreated Thy favour
with my whole heart: be merciful unto me according to Thy Word" (Psa_119:58) — I desire no more, I expect no
less. We may be bold to ask for all God has engaged to give. As Matthew Henry
said, "It is by turning God’s promises into petitions that they are turned
into performances." Flow necessary it is then that we should diligently
acquaint ourselves with the Scriptures, so that we ask not "amiss" (Jam_4:3). How necessary that the Word dwell in
us richly, that we may act in faith, nothing doubting.
Our space is exhausted. Ponder carefully, dear
reader, these seven features or elements in David’s God-honoring prayer, and
seek the help of the holy Spirit to pattern your supplications after his.
2 Samuel 8 opens with, "And after this it
came to pass, that David smote the Philistines, and subdued them: and David
took Methegammah out of the hand of the Philistines. And he smote Moab . . .
David smote also Hadadezer" (2Sa_8:1-3).
The thoughtful reader may well ask, What is there here for me? Why are such
matters as these recorded in God’s Word, to be read by His people in all
generations? Are they merely a bare account of incidents which happened
thousands of years ago? If so, they can hardly hold for me anything more than
what is of historical interest. But such a conclusion will be far from
satisfactory to a devout inquirer, who is assured there is something of profit
for his soul in every portion of his Father’s Word. But how to ascertain the
spiritual value and practical lessons of such verses is that which sorely
puzzles not a few: may it please the Lord now to enable us to render them some
help at this point.
Whilst it be true that none but the One who
inspired the Holy Scriptures can open to any of us their hidden depths and rich
treasures, yet it is also true that He places no premium upon sloth. It is the
prayerful and meditative reader who is rewarded by the Holy Spirit’s
illumination of the mind, giving him to behold wondrous things out of God’s
Law. "The soul of the sluggard desireth, and hath nothing: but the soul of
the diligent shall be made fat" (Pro_13:4).
If, then, any verse of Scripture is really to speak to our hearts, there has to
be not only a crying unto God for the hearing ear, but there must be a girding
up the loins of our minds and a careful pondering of each word in the verse.
"And after this it came to pass, that David
smote the Philistines and subdued them: and David took Methegammah out of the
hand of the Philistines. And he smote Moab David smote also Hadadezer." As
he carefully weighs these statements, the spiritually-minded can hardly fail to
discern One more eminent than David, even his greater Son and Lord. Here we may
clearly behold in type the Lion of the tribe of Judah (to which tribe the son
of Jesse belonged!), springing upon and overcoming His enemies. In figure, it
is the Lord as "a man of war" (Exo_15:3),
going forth "conquering and to conquer" (Rev_6:2),
of whom it is written "For He must reign till He hath put all enemies
under His feet" (1Co_15:25). Yet,
precious as this is, it fails to direct us to the practical application of the
passage unto our own particular case.
The question, then, returns upon us, What direct
message is there in these verses for the Christian today? Not simply what
curious signification may be found to amuse him during a few minutes’
recreation, but what practical lessons are here inculcated which can be turned
to useful account in his struggle to live the Christian life? Nothing short of
that should be before the Satan-harassed, sin-afflicted, temptation-tried soul,
when he turns to the Word of God for help, instruction, strength and comfort.
Nor will God fail him if he seeks in the right spirit — confessing his deep
need, pleading the all-prevailing Name of Christ, asking God to grant him for
the Redeemer’s sake that wisdom, understanding and faith he sorely craves. Yet,
let us add, prayer is not designed to encourage laziness, for it is not a
substitute for diligent effort: the Scriptures must be "searched" (Joh_5:39) and "studied" if they are to
yield food to the soul.
But how is the devout and anxious reader to get
at the spiritual meaning and practical value of the verses quoted above? Well,
the first thing to observe is that the central thing in them is, David
overcoming his enemies. Put in that form, the application to ourselves is
obvious. David is here to be viewed as a type of the Christian who is menaced
by powerful foes both within and without. These are not to be suffered to lord
it over the believer, but are to be engaged in mortal combat. Second, we note
that David is not said to have exterminated or annihilated those enemies, but
to have "subdued" them (2Sa_8:11),
which is true to the type, and supplies a key to its practical interpretation.
Third, we must pay due attention unto the time-mark which is given in the
opening verse — "And after this it came to pass that David smote the
Philistines" — for this is another key which unlocks for us its meaning.
It is by attending carefully unto such details that we are enabled to burrow
beneath the surface of a verse.
"And after this it came to pass that David
smote the Philistines." These words look back to what was before us in 2Sa_7:1, "And it came to pass, when the
king sat in his house, and the Lord had given him rest round about from all his
enemies." May we not apply these words to the first coming of a sinner to
Christ, heavily laden with a conscious load of guilt, sorely pressed by the
malicious foes of his soul, now finding spiritual rest in the only One in whom
and from whom it is to be obtained. Hitherto David had been assailed again and
again by the surrounding heathen, but now the Lord granted him a season of
repose. That season had been spent in sweet communion with God, in the Word (2Sa_7:4-17) and prayer (2Sa_7:18-29). Blessed indeed is that, but let it
be duly noted that communion with God is intended to animate us for the
discharge of duty. It is not upon flowery beds of ease that the believer is
conducted to Heaven. Being led beside the still waters and being made to lie
down in green pastures is a blissful experience, yet let it not be forgotten
that it is a means to an end — to supply strength for the carrying out of our
obligations.
"And after this it came to pass, that David
smote the Philistines and subdued them." We may observe a very noticeable
change here: previously the Philistines had been the aggressors. In 2 Samuel 5
we read, "But when the Philistines heard that they had anointed David king
over Israel, all the Philistines came up to seek David . . . the Philistines
also came and spread themselves in the valley of Rephaim . . . And the
Philistines came up yet again" (2Sa_5:17-22).
"From their assaults God had graciously given His servant rest" (2Sa_7:1). But now he evidently received a
commission from the Lord to make war upon them. Thus it is in the initial
experience of the Christian. It is a sense of sin — its vileness, its
filthiness, its guilt, its condemnation — which drives him to Christ, and
coming to Christ, he finds "rest." But having obtained forgiveness of
sins and peace of conscience, he now learns that be must "strive against
sin" (Heb_12:4) and fight the good
fight of faith. Now that the young believer has been delivered from the wrath
to come, he discovers that he must "endure hardness as a good soldier of
Jesus Christ" (2Ti_2:3), and spare
not anything within him which opposes God.
"And after this it came to pass, that David
smote the Philistines, and subdued them." While these words may be
legitimately applied to the initial experience of the believer, they are by no
means to be restricted thereunto. They contain a principle which pertains to
the Christian life as a whole, and to every stage thereof. That principle is
that before we are fitted to engage our spiritual enemies we must first spend a
season in communion with God: only thus and only then can strength be obtained
for the conflict which lies before us. Renewed efforts to subdue our persistent
foes can only be made (with any degree of success) as we are renewed by the
Spirit in the inner man, and that is only to be obtained by feeding on the Word
(2Sa_7:4-17) and by prayer (2Sa_7:18-29) — the two chief means of communion
with God.
"And David took Methegammah out of the hand
of the Philistines." Here our passage passes from the general to the
particular, and a most important practical truth is here inculcated. This is
another case when Scripture has to be compared with Scripture in order to
understand its terms. 1 Chronicles 18 is parallel with 2 Samuel 8, and by
comparing the language of the opening verse of the former we are enabled to
arrive at the meaning of our text: "Now after this it came to pass, that
David smote the Philistines, and subdued them, and took Gath and her towns out
of the hand of the Philistines." Thus "Methegammah" has
reference to "Gath and her towns." Now Gath (with its suburbs) was
the metropolis of Philistia, being a fortified city on a high hill (2Sa_2:24). In our text it is called
"Methegammah" which means "the bridle of the mother city."
It had long acted as a "bridle" or curb upon Israel, serving as a
barrier to their further occupation of Canaan. So much, then, for the
etymological and historical meaning: now for the typical.
What was denoted spiritually by "Gath and
her towns"? In seeking the answer to this question let us carefully bear
in mind the three details mentioned above: Gath occupied a powerful eminence,
it was the metropolis or mother-city, it had served as a "bridle"
upon Israel. Surely the practical application of this to ourselves is not
difficult: is it not some master lust in our souls or dominant sin in our lives
which is here represented?
It is not the eyelashes which require trimming,
but the "eye" itself which must be plucked out; it is not the
fingernails which need paring, but the "right hand" which must be cut
off (Mat_5:29-30), if the Christian
would make any headway in overcoming his inward corruptions. It is to his
special "besetting sin" he must direct his attention. No truce is to
be made with it, no excuses offered for it. No matter how firmly entrenched it
may be, nor how long it has held sway, grace must be diligently and
persistently sought to conquer it. That darling sin which has so long been
cherished by an evil heart must be slain: if it be "spared," as Saul
spared Agag, it will slay us. The work of mortification is to begin at the
place where sin has its strongest hold upon us.
The subduing of the Philistines, and particularly
the capture of Gath, was vitally essential if Israel was to gain their rights,
for as yet they were not in full possession of the land to which, by the divine
promise, they were entitled. Canaan had been given to them by God as their
heritage, but valiant effort, hard fighting, was called for, in order to bring
about their occupation of the same. This is a point which has sorely puzzled
many. It is clear from Scripture that the land of Canaan was a figure of
Heaven, but there is no fighting in Heaven! True, but the believer is not yet
in Heaven; nevertheless, Heaven ought to be in him, by which we mean that even
now the believer should be walking in the daily enjoyment of that wondrous
portion which is now his by having been made a joint heir with Christ. Alas,
how little is this fact appreciated by the majority of God’s dear people today,
and how little are they experimentally possessing "their possessions"
(Oba_1:17).
It is greatly to be regretted that so many of the
saints relegate to the future the time of their victory, joy and bliss; and
seem content to live in the present as though they were spiritual paupers. For
example, how generally are the words "For so an entrance shall be
ministered unto you abundantly into the everlasting kingdom of our Lord and
Saviour Jesus Christ" (2Pe_1:11)
regarded as referring to the time of the believer’s glorification. But there is
nothing whatever in the context to warrant such a view, nothing required in it
to understand that "abundant entrance" as belonging to a day to come,
nothing to justify us postponing it at all in our thoughts. Instead, there is
much against it. In the preceding verses the apostle is exhorting the believer
to make his calling and election "sure," and this by adding to his
faith "virtue" etc. (2Pe_1:5-7),
assuring him that by so doing he shall "never fall," and adding
"for so an entrance shall be ministered unto you abundantly."
Legally, the believer has already been
"delivered from the power of darkness and translated into the kingdom of
Gods dear Son" (Col_1:13), but
experimentally an "abundant entrance" thereinto is dependent upon his
spiritual growth and the cultivation of his graces. The believer has already
been begotten unto "an inheritance incorruptible, and undefiled, and that
fadeth not away, reserved in Heaven" for him (1Pe_1:4),
but his practical enjoyment thereof turns upon the exercise of faith.
"Abraham," said Christ, "rejoiced to see My day" (Joh_8:56): and how did the patriarch
"see" it? Why, by faith, for there was no other way in which he could
see it: by the exercise of faith in the sure promises of God. And what was the
effect upon Abraham of this entrancing vision which faith brought to him? This,
"And he saw it and was glad." In like manner, the believer now is to
use the long distance lens of faith and view his promised inheritance, and
rejoice therein; then will "the joy of the Lord" be his "strength"
(Neh_8:10).
Israel had a valid title to the land of Canaan:
it was theirs by the gift of God. But enemies sought to prevent their
occupation of it: and enemies seek to hinder the Christian from faith’s
appropriation and enjoyment of his "inheritance." And what are those
enemies? Chiefly, the lusts of the flesh, sinful habits, evil ways. Faith
cannot be in healthy exercise while we yield to the lusts of the flesh. How
many a saint is sighing because his faith is so feeble, so spasmodic, so
fruitless. Here is the cause: allowed sin! Faith and sin are opposites,
opponents, and the one cannot flourish until the other be subdued. It is vain
to pray for more faith until we start in earnest to mortify our lusts, crucify
our Christ-dishonoring corruptions, and wrestle with and overcome our besetting
sins; and that can only be accomplished by fervently and untiringly seeking
enabling grace from on High.
"David smote the Philistines, and subdued
them." In figure that represents the believer waging unsparing warfare
upon all within him that is opposed to God, "denying ungodliness and
worldly lusts" in order mat he may "live soberly, righteously and
godly in this present world" (Tit_2:12).
It represents the believer doing what the apostle speaks of in 1Co_9:27, "But I keep under my body, and
bring it into subjection:" his "body" there referring not so
much to the physical, as to the "old man" within, the "body of
sin" (Rom_6:6), "this body of
death" (Rom_7:24 margin); or as it
is spoken of elsewhere as "the body of the sins of the flesh" (Col_2:11), Indwelling sin is spoken of in these
passages as a "body" because it has, as it were, a complete set of
members or faculties of its own; and these must be subdued by the Christian:
"Casting down imaginations, and every high thing that exalteth itself
against the knowledge of God, and bringing into captivity every thought to the
obedience of Christ" (2Co_10:5),
"And David took Methegammah out of the land
of the Philistines," Typically this turns, as we have previously said,
from the general unto the particular — from the work of mortification as a
whole to the crucifying of a special sin which prevails against the saint. In
figure it represents the believer concentrating his attention upon and
conquering his master lust or chief besetting sin, that "mother" evil
which is the prolific source of so many iniquities, that "bridle"
which has for so long hindered his entering into God’s best for him. But our
space is exhausted: as the subject is of such vital moment we will continue it
in our next chapter.
In the preceding chapter we pointed out that the
central thing in 2 Samuel 8 is David overcoming his enemies, and this, in order
that Israel might enter their rightful portion — occupy and enjoy the
inheritance which God has given them. In order to do this, hard fighting was
entailed. We also called attention to the fact that 2 Samuel 8 opens with the
word "And," which requires us to observe what immediately goes
before. In 2 Samuel 7 we find God giving David "rest round about from all
his enemies" (2Sa_7:1),
and that he spent this season of repose in communion with the Lord — over His
Word (2Sa_7:4-17) and in prayer (2Sa_7:18-29). Following which he evidently
received a commission from on high to attack and conquer his most formidable
foes, for we are next told "And after this it came to pass, that David
smote the Philistines, and subdued them" (2Sa_8:1).
The spiritual, application unto the believer of
the above is striking and blessed. The "rest" given to David from
those who had assailed him typifies, first, the initial coming to Christ of a
convicted and sin-weary soul, and finding rest in Him; and second, it typifies
the restraining hand of God laid upon the sinful lusts of the Christian,
granting him a little respite from their assaults. This is necessary if there
is to be sweet and profitable communion with the thrice holy God, for the soul
is in no condition to rejoice in His perfections while sin is raging within
him; therefore does the Lord, in His mercy, frequently lay His powerful hand
upon us, subduing our iniquities (Mic_7:19).
Then it is we should improve the opportunity by feeding upon the Word of
promise and by pouring out our hearts before God in thanksgiving, praise and
adoring worship. "Thus David used his "rest," and so should We;
for by so doing new strength will be obtained for further conflicts.
David’s smiting of the Philistines and subduing
them is a figure of the work of mortification to which God calls the Christian:
"Mortify therefore your members which are upon the earth; fornication,
uncleanness, inordinate affection, evil concupiscence and covetousness" (Col_3:5). The clear call of God to His people
is, "Let not sin therefore reign in your mortal body, that ye should obey
it in the lusts thereof" (Rom_6:12).
The Christian must not suffer his fleshly lusts to lord it over, him, but is to
engage them in mortal combat, refusing to spare anything in him which is
opposed to God. David’s taking of "Methegammah" (which means
"the bridle of the mother") out of the hands of the Philistines,
speaks of the believer devoting his special attention unto his master lust or
besetting sin, for until that be (by grace) conquered there can be no real
experimental progress in spiritual things; "Wherefore putting away lying,
speak every man truth to his neighbor Let him that stole, steal no more . . .
Let no corrupt communication proceed out of your mouth" (Eph_4:25-29).
Now David’s subduing of the Philistines and his
capture of Methegammah, their chief stronghold, was imperatively necessary if
Israel was to gain possession and occupy their inheritance, and it is this fact
which we desire to press most upon the reader. The Christian has been begotten
unto a blessed and eternal inheritance in Heaven: from his eventual entrance
into it Satan cannot keep him, but from his present possession and enjoyment
thereof he seeks by might and main to rob him; and unless the believer be duly
instructed and steadfastly resists him, then the enemy will prove only too
successful. Alas that so few of the Lord’s people realize what their present
privileges are; alas that so many of them relegate unto the future what is
theirs now in title; alas that they are so ignorant of Satan’s devices and so
dilatory in seeking to resist the great robber of their souls.
The believer has, even now, a rich and wondrous
portion in Christ; a portion which is available and accessible unto faith:
"For all things are yours; whether Paul, or Apollos, or Cephas, or the
world, or life, or death, or things present, or things to come; all are yours;
and ye are Christ’s, and Christ is God’s" (1Co_3:21-23).
But O how little are we impressed by such glorious declarations as these; how
little do we enter into them in a practical way; how little do we appropriate
them. We are much like the man who died in poverty, knowing not that a valuable
estate had been left to him. Instead of setting our affections upon things
above, we act as though there was nothing there for us until we pass through
the portals of the grave. "In Thy presence is fulness of joy; at Thy right
hand there are pleasures for evermore" (Psa_16:11)
— now as well as in the future!
O what a tremendous difference it makes whether
or not the Christian be living in the present enjoyment of his eternal
inheritance. What power could the attractions of this world have for one whose
heart is on high? None at all. Instead, they would appear to him in their true
light, as worthless baubles. How little would he be affected by the loss of a
few temporal things: not making them his "treasure" or chief good,
the loss of them could neither destroy his peace nor kill his joy — "And
took joyfully the spoiling of your goods, knowing in yourselves that ye have in
heaven a better and an enduring substance" (Heb_10:34).
How little would tribulation and suffering move us from a steady pressing
forward along the path of duty: "who for the joy that was set before Him
(by faith) endured the cross, despising the shame" (Heb_12:2).
But for the present enjoyment of our eternal
inheritance faith must be in exercise, for "Faith is the substance of
things hoped for, the evidence of things not seen" (Heb_11:1). Faith is that which gives visibility
and tangibility to that which is invisible to sight. Faith is that which gives
reality to the things which hope is set upon. Faith brings near what is far
off. Faith lifts the heart above the things of time and sense:
"By faith Moses, when he was come to years,
refused to be called the son of Pharaoh’s daughter; choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of sin for a
season; esteeming the reproach of Christ greater riches than the treasures in
Egypt: for he had respect unto the recompense of the reward" (Heb_11:24-26). Ah, the "recompense of the
reward" was a living reality unto Moses, and under the elevating power
thereof the flesh-inviting offer of Egypt’s princess was powerless to drag him
down. And, my reader, if "our citizenship is in heaven" (Phi_3:20) in a practical way, so far from the
baits of Satan tempting us, they will repel.
But, as we pointed out in the preceding chapter,
faith cannot be in healthy operation while the work of mortification be
neglected. If we yield to the solicitations of our fleshly and worldly lusts,
if we fail to crucify our besetting sins, if any evil be "allowed" by
us, then faith will be suffocated and rendered inactive. Just as both the
Canaanites and the Israelites could not possess the promised land at one and
the same time — one being compelled to yield occupancy to the other — so
neither can faith and sin rule the heart at one and the same time. The
idolatrous Canaanites already had possession of the promised land when God gave
it to them, and only by hard fighting could the Israelites secure it for
themselves. in like manner sinful lusts originally possess the heart of the
Christian, and it is only by hard fighting that they can be dispossessed and
the heart be filled with heaven.
As the Canaanites were vanquished, the Israelites
occupied their places. Thus it must be spiritually. The mortification of sin is
in order to the vivification of spirituality. The garden plot must first be
clear of weeds and rubbish before it is ready for the vegetables and flowers to
be planted therein. Hence the oft-repeated word is, "Cease to do evil,
Learn to do well" (Isa_1:16-17),
"depart from evil and do good" (Psa_34:14),
"hate the evil and love the good" (Amo_5:15)
— the second cannot be attended to until the first be accomplished. "Put
off concerning the former conversation the old man, which is corrupt according
to the deceitful lusts . . . Put on the new man, which after God is created in
righteousness and true holiness" (Eph_4:22-24).
That is God’s unchanging order throughout: we must "cleanse ourselves from
all filthiness of the flesh and of the spirit," if we would know
"perfect holiness in His fear."
How instructive and how striking is the order in Oba_1:17, "But upon mount Zion shall be
deliverance, and there shall be holiness; and the house of Jacob shall possess
their possessions." First, there is deliverance upon "mount
Zion," which is where Christ is, for in Psa_2:6
God declares, "Yet have I set My King upon My holy hill of Zion."
Only by Christ can the sin-harassed believer obtain "deliverance"
from those enemies which are ever threatening to destroy his peace, joy and
usefulness. Second, following the "deliverance" is the promise of
"holiness," which is a positive thing, a moral quality of purity,
with the added signification of devotedness unto God. But note this cannot be
before the "deliverance"! Third, there is then the assurance that
God’s people shall "possess their possessions," that is, actually
enjoy them, live in the power thereof.
"And he smote Moab" (2Sa_8:2). In order to get at the practical
application of this unto ourselves it will be necessary to go back to earlier
scriptures. From Gen_19:36-37 we learn
that Moab was the incestuous son of backslidden Lot. Their territory was
adjacent to the land of Canaan, the Jordan dividing them (Num_22:1; Num_31:12).
It was Balak the king of the Moabites who hired Balaam to curse Israel (Num_22:4-5). Her daughters were a snare to the
sons of Israel (Num_25:1). Her land
also proved to be a snare unto Naomi and her family (Rth_1:1). God used the Moabites as one of His scourges upon
His wayward people in the days of the Judges (Jdg_3:12-14).
No Moabite was suffered to enter into the congregation of the Lord unto the
tenth generation (Deu_23:3). It was
foretold that Christ would "smite" them (Num_24:17).
In the last reference to them in Scripture we read, "Surely Moab shall be
as Sodom" (Zep_2:9).
From the above facts it is clear that the
Moabites were a menace unto Israel, and that there should be no fellowship
between them. But the particular point which we need to define is, exactly what
do the Moabites symbolize? The answer to this question is not difficult to
discover: they figured the world away from God, but more particularly, the
world bordering on the domain of faith. It is not the world-bordering church,
but the church-bordering world, ever inviting the people of God to leave their
own heritage and come down to their level. The Moabites were near to Israel
both by birth and locality. There was a long and a strong border-line between
them, namely, the Jordan, the river of death, and that had to be crossed before
the people of God could enter their domain. Moab, then, typifies the world near
the church; in other words, Moab stands for a mere worldly profession of the
things of God.
"But God forbid that I should glory, save in
the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and
I unto the world" (Gal_6:14). The
Cross of Christ is the antitype of the Jordan. It is by the Cross the Christian
is separated from the world. While the principle of the Cross — the principle
of self-sacrifice, death to sin — rules the Christian, he is preserved from the
blandishments of the world. But as soon as the principle of the Cross —
mortification, the denying of self — ceases to dominate, we fall victims to the
fair "daughters of Moab," and commit spiritual adultery with them (Num_25:1); in other words, our testimony
degenerates into a mere profession; we cease to be heavenly pilgrims, and vital
godliness becomes a thing of the past. "Every fair attractive worldly
delight that makes us forget our true Home is a ‘daughter of Moab’" (F. C.
Jennings).
"And he smote Moab." The spiritual
application of this to us today is, we must be uncompromising in our separation
from an apostate Christendom, and unsparingly mortify every desire within us to
flirt with worldly churches and an empty profession. For a child of God to come
under the power of "Moab" is to have his usefulness, power and joy,
replaced with wretchedness, impotency and dishonor. Hence our urgent need of
obeying that emphatic command, "Having a form of godliness, but denying
the power thereof: from such turn away" (2Ti_3:5).
It is not that we are called upon to fight against the modern
"Moabites" (as Israel did under the Old Testament dispensation) but
to mortify that within us which lusts after their attractions. In sparing one
third of the Moabites and in receiving "gifts" from them, David
temporized — the sad sequel is found in 2Ki_3:4-5
and what follows.
We do not have sufficient light and discernment
to follow out all the details of 2 Samuel 8 and give the spiritual application
of them unto ourselves, but several other obvious points in the chapter claim
our attention. "David smote also Hadadezer" (2Sa_8:3); "David slew of the Syrians two
and twenty thousand men" (2Sa_8:5).
How numerous are the (spiritual) enemies which the people of God are called
upon to engage! It is to be carefully noted that David did not quit when he had
subdued the Philistines and the Moabites, but continued to assail other foes!
So the Christian must not become weary in well doing: no furloughs are granted
to the soldiers of Jesus Christ: they are called on to be "stedfast,
unmovable, always abounding in the work of the Lord" (1Co_15:58), i.e. the work or task which the Lord
has assigned them, which, as the immediate context shows, is to gain the
victory over sin.
Let us now anticipate a criticism which some of
the Lord’s people may feel ready to make against what we have said in this and
the previous chapter: Have you not been arguing in favor of self-sufficiency
and creature-ability? No, indeed; yet, on the other hand, we are no advocate
for Christian impotency, for there is a vital difference between the regenerate
and unregenerate as to spiritual helplessness. The way to get more faith and more
strength is to use what we already have. But we are far from affirming that the
Christian is able to overcome his spiritual foes in his own might. So with
David. Considering the vast numbers which composed the ranks of his numerous
enemies, David and his small force could never have won such great victories
had not the Lord undertaken for him.
"And the Lord preserved David whithersoever
he went" (2Sa_8:6): note the exact
repetition of these words in 2Sa_8:14.
Here is the explanation of David’s success: he fought not in his own strength.
So the Christian, fighting the good fight of faith, though weak in himself, is
energized by divine grace. David’s onslaught upon the Philistines and the
Moabites was in line with the promises of God in Gen_15:18
and Num_24:17, and most probably they
nerved him for the battle. Thus it should be with the Christian. It is his
privilege and duty to remind God of His promises and plead them before Him:
such promises as "I will subdue all thine enemies" (1Ch_17:10), and "sin shall not have
dominion over you" (Rom_6:14), O
to be able to say "Thou hast girded me with strength unto the battle: Thou
hast subdued under me those that rose up against me" (Psa_18:39).
We have space to consider only one point:
"Which also king David did dedicate unto the Lord, with the silver and
gold that he had dedicated of all nations which he subdued" (2Sa_8:11). While David destroyed the idols, he
dedicated to God all the vessels of silver and gold which he took from his
enemies. So while the Christian strives to mortify every lust, he must
consecrate unto the Lord all his natural and spiritual endowments. Whatever
stands in opposition to God must be crucified, but that which may glorify Him
must be dedicated to I us service. This point is a blessed one: David entirely
changed the destination of this silver and gold: what had previously adorned
the idolaters, was afterwards used in the building of the temple. The spiritual
application of this is found in "as ye have yielded your members servants
to uncleanness and to iniquity unto iniquity, even so now yield your members
servants to righteousness unto holiness" (Rom_6:19).
May the Lord graciously add His blessing unto all that has been before us.
2Sa_9:1-13 presents
to us one of the loveliest scenes in the life of David. To appreciate it
properly we need to recall his earlier experiences, particularly the unkind
treatment he received from the hands of Saul. We will only refer briefly now to
the jealousy which was awakened in that king’s heart when he heard the women
celebrating in song the victory of Jesse’s youthful son over Goliath. How that
later he sought to kill David again and again by throwing a javelin at him.
Finally, how that David had to flee for his life and how relentlessly the king
pursued him, determining to kill him. But things had been completely altered.
Saul and his sons were slain in battle, and David had ascended the throne of
Israel. A most admirable spirit did our hero now display: instead of using his
royal power tyrannically or maliciously, he put it to a most noble use: to
return good For evil, to extend pity to the descendant of his foe, to befriend
one who might well have feared death at his hands, was David’s next act.
"And David said, Is there yet any that is
left of the house of Saul, that I may show him kindness for Jonathan’s
sake?" (2Sa_9:1). First of all let
us observe the pathos of such a question. 1Ch_8:33
furnishes a list of Saul’s sons, but now his family had been so reduced by the
judgments of God that inquiry has to be made "is there yet any that is
left of the house of Saul?" How true it is that "the sins of the
fathers are visited upon the children" — O that more parents would take
this to heart. But, second, let us note the benevolent designed of David: he
sought any possible survivor of Saul’s family, not that he might imprison or
slay, but that he might show him "kindness." It was no passing whim
which had actuated him. "Jonathan" was before his heart, and for his
"sake" he was determined to show clemency and display his
magnanimity. At length they brought to David an old retainer of Saul’s family,
who knew well the sad state into which it was fallen; and to him also David
said, "Is there not yet any of the house of Saul, that I may show the
kindness of God unto him?" (2Sa_9:3).
But beautiful as was David’s conduct on this
occasion, something yet more blessed was shadowed forth by it, and upon that we
would particularly concentrate our attention. As other writers on this sweet
incident have pointed out, David as monarch over Israel suggests to us God upon
His throne in heaven: David showing kindness to the family of his archenemy,
foreshadowed God’s dealing in grace with sinners. The name of the one whom
David befriended, the place he had hitherto occupied, the condition he was then
in, the wondrous portion he received, all typified the case of those upon whom
God bestows saving mercy. The picture here presented is perfect in its accuracy
in every detail, and the more closely it be examined, the more clearly will its
evangelical character appear. O that our hearts may be melted by its exquisite
light and shade.
"And David said, Is there yet any that is
left of the house of Saul, that I may show him kindness for Jonathan’s
sake?" Let us first observe that David was the one who here took the
initiative. No overtures were made unto him by the one remaining descendant of
Saul; the king himself was the one to make the advance. So it is in the
antitype: it is not the sinner, but God, who makes the first move. Through the
Gospel He makes overtures of mercy, and in each instance of salvation He is
found of them that seek Him not. "All we like sheep have gone astray"
(Isa_53:6), and it is the nature of a
lost sheep to wander farther and farther afield. The shepherd must do the
seeking, for sheep astray never go after the shepherd — true alike both
naturally and spiritually. It was God who sought out Abraham in Ur, Jacob at
Bethel, Moses in Midian, Saul of Tarsus on the road to Damascus, and not they
who sought unto Him.
Next, we may notice the object of David’s quest.
It was not one who had befriended him during the days of his own dire need. Nor
was it one whom men of the world would call "a deserving case." Nor
was it one from whom David could expect anything again in return. Instead, it
was one immediately descended from his most merciless and implacable foe; it
was one who was hiding away from him; it was one who had nothing of his own,
having lost his heritage. How accurate the picture The Gospel of God’s grace is
not seeking those who have something of their own to commend them unto the
Lord, nor does it offer salvation in return for service to be rendered
afterwards. Its inestimable riches are for worthless wretches, spiritual
paupers, lost and undone sinners; and those riches are freely proffered
"without money and without price."
But let us pay attention to the motive which
actuated David. Very beautiful is this line in our typical picture. "And
David said, Is there yet any that is left of the house of Saul, that I may show
him kindness for Jonathan’s sake." Here was what moved the king to make
overtures of mercy toward the house of his sworn enemy. Though there was
nothing whatever in Saul’s survivor to commend him unto the royal favor, David
found a reason outside of him, in that bond of love and friendship which
existed between his own heart and Jonathan. And thus it is too in the antitype:
"For we ourselves also were sometime Foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy, hateful, hating
one another. But after that the kindness and pity of God our Saviour toward man
appeared, not by works of righteousness which we have done, but according to
His mercy He saved us, by the washing of regeneration and renewing of the Holy
Spirit; which He shed on us abundantly through Jesus Christ our Saviour" (Tit_3:3-6). It is because of Another that God is
gracious to His people: "God for Christ’s sake hath forgiven you" (Eph_4:32).
One more item completes this point, and a very
striking one it is. When Zeba, Saul’s servant, had been found and brought to
David, the king asked, "Is there not yet any of the house of Saul, that I
may show the kindness of God unto him?" (2Sa_9:3).
This language goes further than his words in the first verse. It takes us back
to 1 Samuel 20. There we find Jonathan acted the part of a mediator between
Saul and David (1Sa_20:27-34). There
too we read of a solemn "covenant" (1Sa_20:16-17,
1Sa_20:42) between Jonathan and David,
in which the latter swore to show kindness unto the house of the former
forever: "Jonathan caused David to sware again, because he loved him: for
he loved him as he loved his own soul" (1Sa_20:17).
It was to that incident the words of David "that I may show the kindness
of God unto him" looked back: it was that kindness of which God Himself
had been the witness; it was covenant "kindness" which he had
promised to exercise.
Thus, the one who here obtained kindness at the
hands of the king, received favor not because of anything he had done, nor
because of any personal worthiness he possessed, but wholly on account of a
covenant promise which had been made before he was born. So it is with those
toward whom God now acts in free and sovereign grace. It is not because of any
personal claims they have upon Him, but because of the love He bears toward the
Mediator, that He shows "kindness." Nor is that all: long, long
before they first saw the light, God entered into a covenant with Christ,
promising to extend mercy unto all who belonged to His "house":
"Wherein God, willing more abundantly to show unto the heirs of promise,
the immutability of His counsel, confirmed it by an oath: that by two immutable
things, in which it was impossible for God to lie, we might have a strong
consolation, who have fled for refuge to lay hold upon the hope set before
us" (Heb_6:17-18). It is
"through the blood of the everlasting covenant" that God makes His
people "perfect in every good work to do His will" (Heb_13:20-21).
Next, let us look more closely at this one to
whom David showed "the kindness of God" — covenant-kindness. First,
his name, for no detail here is meaningless. The son of Jonathan was called
"Mephibosheth" (2Sa_9:6),
which signifies "a shameful thing." How accurately does that
appellation describe the natural man! "We are all as an unclean
thing" (Isa_64:6) says God’s Word
— polluted by sin. We are by birth and practice thoroughly depraved and
corrupt. Our understanding is darkened so that we cannot apprehend spiritual
things, our will are opposed to God’s, our hearts are desperately wicked, our
consciences are seared, our strength spent in the service of Satan; and in the
sight of the Holy One our very righteousnesses are "as filthy rags."
"A shameful thing," then, we truly are: "from the sole of the
foot even unto the crown of the head there is no soundness" in us by
nature, but instead "wounds and bruises and putrefying sores" (Isa_1:6). O what cause have we to cry with the
leper "Unclean! unclean!" and say with Job "I am vile."
Second, Mephibosheth was a fugitive from David.
When news reached the survivors of his family that Saul and his sons had been
slain in battle, and David had ascended the throne, Mephibosheth and his nurse
fled in terror: "he was five years old when the tidings came of Saul and
Jonathan out of Jezreel, and his nurse took him up, and fled" (2Sa_4:4). They were anxious to keep out of
David’s way. So it is with the sinner, he is afraid of God, and seeks to banish
Him from his thoughts. The knowledge of God’s holiness, power and omniscience
fills him with dismay, and he seeks to have nothing to do with Him. "The
wicked flee when no man pursueth."
Third, Mephibosheth was a cripple. He was
"lame of his feet" (2Sa_4:4):
as the closing words of our chapter states, he "was lame on both his
feet" (2Sa_9:13). How accurately
that portrays the condition of those who are out of Christ! The natural man is
unable to run m the path of God’s commandments, or tread the narrow way which
leadeth unto Life. He is a spiritual cripple; "without strength" (Rom_5:6). The utter inability of the
unregenerate to meet God’s requirements and walk acceptably before him, is a
truth written plain across the Scriptures, though it is given little place
indeed in much modern preaching. The greatness of man, the freedom of his will,
his ability to accept Christ any time, is now the sweet opiate which is
chloroforming millions. "No man can come to Me except the Father which
hath sent Me draw him" (Joh_6:44):
how those words of Christ’s attest the solemn fact that the sinner is
"lame of bath his feet"!
Fourth, Mephibosheth became a cripple through a
fall: "and his nurse took him up and fled: and it came to pass, as she
made haste to flee that he fell, and became lame" (2Sa_4:4). What a truly marvellous book the Bible
is! Yet how it needs eyes anointed by the Divine Inspirer to perceive its
wonders and beauties! How obvious it is to those favored with spiritual
discernment that we have here far more than an historical account pertaining to
a single individual: that it is rather a typical picture having a universal
application. Man was not originally created in the condition he is now in. Man
was far from being "lame on both his feet" when his Maker proclaimed
him "very good." The faculties of mans soul have become spiritually
crippled as the result of the fall — our fall in Adam. In consequence of that
fall, "they that are in the flesh cannot please God" (Rom_8:8).
Fifth, the place where Mephibosheth resided. It
was not at Jerusalem, no, indeed; none out of Christ live there. Jerusalem
signifies "the foundation of peace" and as Holy Writ truly declares,
"There is no peace, saith the Lord, unto the wicked" (Isa_48:22): how can there be while they despise
Him in whom alone peace is to be found? "But the wicked are like the
troubled sea, when it cannot rest" (Isa_57:20)
— discontented, dissatisfied. No, it was not at Jerusalem that poor
Mephibosheth resided. Instead, he dwelt at "Lodebar" (2Sa_9:4), which means, "the place of no
pasture." What a significant line in our picture is this, so obviously
drawn by more than a human artist. How aptly does it portray the world in which
we live, the world which is away from God, which lieth in the wicked one. It is
a world which provides no food for the soul: it is a great "howling
wilderness" so far as spiritual provisions are concerned. Yet how little
is that fact realized by those who are in it and of it.
"Lodebar" is written across all the
varied fields of this world, though the great masses of people realize it not.
Multitudes are seeking to find something to fill that void in the heart which
God should occupy. They seek satisfaction in sport, in novel reading, in an
endless round of pleasure, in making money, in fame; but soul satisfaction is
not to be found in such things — things which perish with the using of them.
Despising Him who is "the true Bread," the "Bread of life,"
no food is to be found here but "the husks that the swine" feed upon.
The prodigal son discovered that when he left his patrimony and went into the
far country: "I perish with hunger" was his plaintive cry. Life,
peace, joy, satisfaction, are to be found only in the Lord.
One other point and we must conclude this
chapter: the provision David made for Mephibosheth. There was this poor creature,
belonging to a family that was in rebellion against David, lame in both feet,
and dwelling in the place of no pasture. And here was the king upon his throne,
with purpose of heart to show him kindness for the sake of another. What, then,
was the next move? Did David send a message of welcome, inviting him to come to
"Then king David sent and fetched him"
(2Sa_9:5). This blessed item shadows
forth the efficacious work of the Holy Spirit in those whom God brings unto
Himself. Had He done nothing more than give His Son to die for sinners, and
then sent forth His servants with the gospel invitation, none had ever been
saved. This is clear from the parable of the Great Supper: men were bade to
come and assured that "all things were now ready." And what was their
response? This, "they all with one consent began to make excuse" (Luk_14:18). But God was not to be foiled, and
said to the servant (the Spirit), "Go out quickly into the streets and
lanes of the city, and bring in hither the poor, and the maimed, and the halt,
and the blind." Thank God for bringing grace; that He does all, both for
and in His people.
‘Twas
the same grace that spread the feast,
That
gently forced me in;
Else
I had still refused to taste,
And
perished in my sin.
Behind the noble magnanimity exercised by David
toward the last descendant of his archenemy Saul, we may perceive the shining
forth of the glory of God’s grace unto His fallen and sinful people. Alas, how
feeble are our apprehensions of this wonderful attribute of God, how altogether
inadequate our best efforts to set forth its excellency! Those who are the most
indebted to the divine favor, are most conscious of the poverty of their
language to express the gratitude and praise, the admiration and adoration
which is due from them. When the poor outcast and crippled son of Jonathan was
brought from Lodebar to Jerusalem, and was received not only with kindness, but
accorded a place in the king’s family and given a seat at David’s own table, he
must have found words to utterly fail him. And when a slave of sin and captive
of Satan is not only set free by Christ but made a joint heir with Him, he is
lost in wonderment. Eternity will be required to render unto God that worship
to which He is entitled.
Grace is the opposite of justice. Justice gives
to each his exact due: it shows no favor and knows no mercy. It gives
impartially to all precisely by the wages which thy have earned. But grace is
free favor, unwarranted and unmerited by the recipients of it. Grace is the
very last thing to which rebellious sinners are entitled; to talk of deserving
"grace" is a contradiction in terms. Grace is purely a matter of
charity, exercised sovereignly and spontaneously, attracted by nothing
praiseworthy in its object. Divine grace is the free favor of God in the
bestowment of mercies and blessings upon those who have no good in them, and
concerning whom no compensation is demanded from them. Nay more: divine grace
is not only shown to those who have no merit, but who are full of positive
demerit; it is not only bestowed upon the ill-deserving, but the
hell-deserving.
How completely grace sets aside every thought of
personal desert, may be seen from a single quotation of Scripture: "Being
justified freely by His grace" (Rom_3:24).
The word "freely" gives intensity to the term "grace,"
though the Greek does not convey the thought of abundance, but rather
emphasizes its gratuitousness. The same word is rendered "without a
cause" in Joh_15:25. There was
nothing whatever in the Lord Jesus to deserve such vile treatment from the hands
of His enemies, nothing whatever that He had done warranting such awful enmity
on their part. In like manner, there is nothing whatever in any sinner to call
forth the favorable regard of a holy God, nothing done by him to win His love;
instead, everything to the contrary. Grace, then, is gratis, a free gift.
The very expression "the grace of God"
implies and denotes that the sinner’s condition is desperate to the last
degree, and that God may justly leave him to perish; yea, it is a wonder of
wonders that he is not already in hell. Grace is a divine provision for those
who are so depraved they cannot change their own nature, so averse from God
they will not turn to Him, so blind they can neither see their malady nor the
remedy, so dead spiritually that God must bring them out of their graves on to
resurrection ground if ever they are to walk in newness of life. Grace is the
sinner’s last and only hope; if he is not saved by grace, he will never be
saved at all. Grace levels all distinctions, and regards the most zealous
religionist on the same plane as the most profligate, the chaste virgin as the
foul prostitute. Therefore God is perfectly free to save the chiefest of
sinners and bestow His mercy on the vilest of the vile.
In our last, we got as far as Mephibosheth being
actually brought into the presence of David. What a meeting was that! For the
first time in his life this man now sees the one whom his grandfather had so
mercilessly and unrighteously persecuted. "Now when Mephibosheth the son of
Jonathan, the son of Saul, was come unto David, he fell on his face, and did
reverence" (2Sa_9:6). Fitting
position was this to take for one whose very life hung upon the mere mercy of
the king. What could he expect but to hear from his lips the sentence of death!
There he lies, aptly portraying a trembling sinner, who, in his understanding
and conscience, is brought, for the first time, face to face with the thrice
holy God, with the One whom he has so long slighted, so wickedly ignored, so
grievously offended. It was thus with Saul of Tarsus when the Lord first
appeared to him: "he fell to the earth" (Act_9:4).
Reader, have you ever taken your place before Him in the dust?
Most probably David had never before seen
Mephibosheth, yet he now addressed him in the most intimate terms: "And
David said, Mephibosheth" (2Sa_9:6).
It is blessed to see that the king was the first one to break the silence,
showing us in type how God takes the initiative at every point in connection
with the saving of His people. This recalls to us that word of the apostle to
the Galatians, "But now, after that ye have known God, or rather are known
of God" (Gal_4:9). A single word
was all that David yet uttered — "Mephibosheth" — yet how much was expressed by it! How it
reminds us of that precious declaration from the lips of the good Shepherd,
"He calleth His own sheep by name" (Joh_10:3).
When, at the burning bush, the Lord first revealed Himself to Israel’s
deliverer from Egypt, He said, "Moses, Moses" (Exo_3:4). The first word of the Saviour to the
one in the sycamore tree was "Zaccheus" (Luk_19:5).
When He made known Himself unto the tear-blinded seeker at His sepulcher, it
was by the single word, "Mary" (Joh_20:16).
His first word to the persecutor of His church was "Saul" (Act_9:4). Thus it was in our present incident.
"And Mephibosheth answered, Behold thy servant."
But the next word of David’s was yet more
blessed: "Fear not" (2Sa_9:7)
he said to the cripple prostrate before him. There was no rebuke for his having
so long kept away from him, no reproaching him because he was of the house of
Saul; but instead, a word to assure him, to put him at his ease. O how this
should comfort every contrite soul: we have nothing whatever to fear, once we
take our place in the dust before the Lord. "God resisteth the proud, but
giveth grace unto the humble" (Jam_4:6).
Was it not thus with the Father, when the penitent prodigal cast himself on His
mercy! No word of censure left His lips: instead He quickly assured him of His
love. How this "fear not" of David to Mephibosheth reminds us of the
same language found so often on the lips of the Redeemer when addressing His
own! Wondrous is it to observe that, when the glorified Saviour appeared unto
John in Patmos, when that apostle fell at His feet as dead, it was the same old
familiar "Fear not" (Rev_1:17)
which reassured him.
Not only did David address Mephibosheth by name,
and quiet his heart with a "Fear not," but he also added, "For I
will surely show thee kindness for Jonathan thy father’s sake, and will restore
thee all the land of Saul thy father; and thou shalt eat bread at My table
continually" (2Sa_9:7). This was
grace pure and simple, wondrous grace, the "exceeding riches of
grace." There was no contingency here, no bargain made, no conditions stipulated;
but instead "I will surely show thee kindness." David did not say
"If you do this or that" or "if you will keep your part of the
contract, I will adhere to mine." No, no; it was free favor, gratuitous
mercy, unmerited bounty; everything for nothing. David acted royally, like a
king, for it becomes not a monarch to barter. How much more is this the case
with the King of kings: He is "the God of all grace" (1Pe_5:10), and eternal life is a gift (Rom_6:23) wherever He is pleased to bestow it.
To preach salvation by works is not only to mock impotent sinners, but is to
grossly insult the ineffable Jehovah.
And what effect did this astonishing kindness
have upon Mephibosheth? Did it puff him up with self-importance, and cause him
to act as though he was other than a poor cripple? No, indeed; such is never
the effect of divine grace applied to the heart, though often it is the ease
where airy notions of it sink no deeper than the head. "And he bowed
himself, and said, What is thy servant, that thou shouldest look upon such a
dead dog as I am?" (2Sa_9:8). Is
not that truly beautiful? The exceeding kindness of David did not work in him
self-elation and sell-exaltation, but self-abasement: it wrought in him a
deeper consciousness of his utter unworthiness before such un-thought-of
favors. He was amazed that the king should even notice, much less favorably
regard, such a worthless creature as he felt himself to be. Did he not now
conduct himself in suitable accord with his name, when he called himself
"a dead dog;" for "Mephibosheth" signifies "a shameful
thing." And what is the name which Scripture gives to me? — sinner!: do I,
by my attitude, own the truthfulness of it?
This line in our picture calls for particular
notice in such a day as we are living in, wherein there is so much self-esteem,
creature boasting, Laodicean complacency and Pharisaic self-righteousness. O
what a stench in the nostrils of the Almighty must be the reeking pride of
modern Christendom. How little practical exemplification of that principle,
"Let nothing be done through strife or vainglory; but in lowliness of mind
let each esteem other better than themselves" (Phi_2:3).
How few feel, like Paul did, that they are "the chief of sinners."
And why is this? Because the hearts of so very few are really touched and
affected by the grace of God. Grace ever humbles. The goodness of God leadeth
to repentance (Rom_2:4). Where the
kindness of God is truly felt in the soul we are "little in our own
eyes." Just as the royal magnanimity of David bowed Mephibosheth before
him, causing him to own that he was but "a dead dog," so when the
love of God melts our hard hearts, we realize and own what unworthy wretches,
vile creatures, and corrupt worms we are.
We must now consider the wondrous portion which was
bestowed upon Mephibosheth as the result of the great kindness which David
showed him, for this was a striking figure of the "riches" which
divine grace imparts to those who are blessed with all spiritual blessings in
Christ. First, there was life for him, for the king refused to slay him when he
was in his power. That his life was spared him was a notable act of clemency on
the part of the monarch. Blessedly did this illustrate the abounding mercy of
God unto those who have flouted His authority, broken His laws, and deserved
naught but unsparing judgment at His hands: though the wages of sin is death,
yet the gift of God is "eternal life" through Jesus Christ our Lord.
Second, there was peace for him: David’s
"Fear not" was designed to allay his terror, quiet his heart, and set
him at perfect ease in the presence of the king. So it is with the believer:
"Therefore being justified by faith, we have peace with God" (Rom_5:1).
Third, there was an inheritance for him.
"Then the king called Ziba, Saul’s servant, and said unto him, I have
given unto thy master’s son all that pertained to Saul and to all his
house" (2Sa_9:9). What a truly
wonderful line in our typical picture is that! — one, we are again constrained
to say, which no merely human artist could have drawn. How it portrays to us
the bounty of our God in bestowing upon poor bankrupt paupers the riches of His
grace. Though we come to Him empty-handed, He does not suffer us to remain so.
But there is something there yet more definite: Mephibosheth had restored to
him the forfeited inheritance. The heritage which had originally belonged to
Saul had been lost to his family. In like manner, through our first father’s
apostasy, we lost our primitive heritage, even the life, image, and blessing of
God. Nor could we possibly do anything to regain it. But as David "for
Jonathan’s sake" restored unto Mephibosheth the estate of his father, so
God for Christ’s sake gives back to His people all that they lost in Adam.
Fourth, there was a wondrous portion granted him.
Said David to Mephibosheth, "Thou shalt eat bread at my table
continually" (2Sa_9:7). What a
tremendous contrast was that from being an outcast at Lodebar — "the place
of no pasture": now to feast at the king’s own table, and that, not merely
for once, but "continually"! Truly it was the "kindness of
God" which David showed unto him. How forcibly this reminds us of what we
find at the close of the parable of the prodigal son, when he who, having been
"in want" in the far country, after his return in penitence, is
feasted by his Father with the "fatted calf." Nothing short of giving
us His best will satisfy the great heart of "the God of all grace":
and what is His "best" but fellowship with Himself, of which eating
at His table is the symbol.
Fifth, there was an honored position for him:
"As for Mephibosheth said the king, he shall eat at my table, as one of
the king’s sons" (2Sa_9:11). He
eats not as an alien or stranger, but as a member of the royal family. Not only
was he sumptuously fed, but highly honored: a place in the king’s own palace
was now his, and that, not as a servant, but as a Song. How this makes us think
of "Behold what manner of love the Father hath bestowed upon us, that we
should be called the sons of God" (1Jo_3:1)!
O what a marvellous place does divine grace give unto those that are the
objects of it: all believers stand accepted as the children of God, the
subjects of His everlasting favor. That is something which Saul never enjoyed,
but for Jonathan’s sake Mephibosheth now gained more than he had previously
lost. So through Christ the believer obtains far, far more than he lost in
Adam. Where sin abounds, grace does much more abound. "That as sin hath
reigned unto death, even so might grace reign through righteousness unto eternal
life by Jesus Christ our Lord" (Rom_5:21).
Under the king’s table the crippled feet of Mephibosheth were lost to sight: in
Christ all our deformities are hid!
There is a sequel, both pathetic and blessed,
recorded in the later chapters of 2 Samuel which we will here briefly notice,
for it provides a lovely completeness to all which has been before us. First,
in 2Sa_16:1-4 we learn that when David
fled from Absalom, Ziba, the servant of Mephibosheth, met the king with a
liberal provision of food for his men. When David inquired where Mephibosheth
was, Ziba answered him, "Behold, he abideth at
Second, after Absalom’s death, there went forth a
company to do honor to the returned king. Among them was Mephibosheth, of whom it
is said, that he "had neither dressed his feet, nor trimmed his beard, nor
washed his clothes, from the day the king departed until the day he came again
in peace" (2Sa_19:24). What a
lovely picture does that present to us of a loyal soul, whose heart had
remained true to the (temporarily) rejected king! How clearly Mephibosheth’s
condition evidenced where his affections had been during David’s absence! David
now repeated the tale which Ziba had told him, and is informed it was utterly
false. Mephibosheth then cast himself on the spiritual discernment and
sovereign pleasure of his royal master (2Sa_19:27-28).
The king then put his heart to the test, suggesting that the land be divided
between Mephibosheth and his servant — the same in principle as Solomon’s
proposal that the living child be divided between the two women who claimed it
as hers.
Had Mephibosheth been the false-hearted wretch
which Ziba has painted him, he had acquiesced promptly to David’s suggestion,
glad to escape so easily: "a wise settlement" he would have
exclaimed. Instead, he nobly replied, "Yea, let him take all, forasmuch as
my lord the king is come again in peace unto his own house" (2Sa_19:30). How that gave the lie to Ziba’s
accusation: how it demonstrated he was clear of any carnal covetousness. It was
not land which he wanted: now that his beloved master had returned, he was
quite satisfied. O how this should speak to and search us: are our affections
set upon the Person of the absent King? Is it His presence that we long for above
everything else?
The next incident recorded in the life of David
needs to be pondered from more than one viewpoint. This is intimated to us by
the fact that in 2 Samuel 10 it is given immediately after the account of the
grace which he showed unto Mephibosheth, whereas in 1 Chronicles 19 it is
placed right after a parallel account of what is mentioned to 2 Samuel 8. Yet
though the context of 2 Samuel 10 and 1 Chronicles 19 is so different, each of
them opens with the same words: "And (‘Now’) it came to pass after
this." Thereby it is suggested that inasmuch as this incident is described
at length in almost identical language in 2 Samuel and 1 Chronicles, it,
possesses a twofold significance; and because it is given different settings
that it requires to be considered separately in its relation to each one. We
shall endeavor, then, to follow up this clue, viewing the subject first as it
comes immediately after what was before us in the preceding chapter.
The king of the Ammonites having died, David
purposed to express a neighborly and friendly sympathy for his Song.
Accordingly, he sent some of his servants "to comfort him." But
instead of this kindly overture meeting with appreciation, it was regarded with
distrustful suspicion. The princes of the Ammonites imagined that David had
evil designs against their city, and that the men who had ostensibly come to
console their bereaved master, were but spies, seeking information with a view
to their overthrow. Whereupon Hanun the king grievously insulted his visitors
and put them to an open shame. His action was a declaration of war against
David, and so the king of Israel regarded it. The remainder of the chapter
records the fighting to which their insult gave rise. But it is the typical and
spiritual meaning of it with which we are desirous of being occupied. Nor
should this be difficult to ascertain.
The link of connection between 2Sa_9:1-13 and 10 is obvious on the surface: the
former opens with "and David said, Is there yet any that is left of the
house of Saul, that I may show him kindness For Jonathan’s sake?" the
latter opens with, "And it came to pass after this, that the king of the
children of Ammon died, and Hanun his son reigned in his stead. Then said David,
I will show kindness unto Hanun the son of Nahash, as his father showed
kindness unto me." But with the exception of the words we have just
italicized everything else is in sharp and solemn contrast. In 2Sa_9:1-13 David shows kindness to an Israelite;
in 2 Samuel 10 he shows kindness to an Ammonite. In the Former, it was to the
descendant of his archenemy; in the latter, it was to the son of one who had
befriended him. In the one, his gracious overtures were deeply appreciated; in
the other, they were maliciously resented.
Now as we showed at length in our two chapters
upon 2Sa_9:1-13, that chapter gives us
a most lovely typical picture of the free and sovereign grace of God unto His
elect. What, then, is it which is distinctively prefigured here in 2 Samuel 10?
In seeking the answer to this question, as we attend closely to each word used
in the first five verses of it, we notice a further contrast: throughout 2Sa_9:1-13 it is David himself who is prominent;
whereas in 2 Samuel 10 it is his ambassadors who occupy the center of the
stage. In 2Sa_10:2-4 the servants of
David are referred to no less than Four times; whereas his servants are not
mentioned once in the preceding chapter. Here, then, is the key to our
incident; typically, it is the ambassadors of the Son of David who are in view.
"But after that the kindness and pity
(margin) of God our Saviour toward man appeared" (Tit_3:4). And wherein is that "kindness and
pity of God our Saviour" revealed? In the Gospel. And to whom is His
Gospel to be preached? To "every creature" (Mar_16:15). There are some of our readers —
preachers — who need reminding of this. Christ has commissioned. His servants
to preach the Gospel, to make known His "kindness and pity," not only
to those who give evidence of having been awakened by the Holy Spirit, but also
to the unregenerate. There is something seriously wrong with any creed or
theological system which cramps and fetters the preacher in his free
proclamation of the Gospel. They who imagine that the Gospel is only for the
"elect," err grievously. On the other hand in order to "do the
work of an evangelist" (2Ti_4:5)
one does not have to believe either in a general redemption or in the free will
of fallen man.
In the parable of the Sower, Christ makes it
clear that He sowed the seed upon all parts of the field, and not on the
"good ground" only. In the closing parable of Matthew 13, He
represents the Gospel "net" as gathering in fish of all kinds,
"bad" as well as "good." In the parable of the Great
Supper, the servant is sent forth to say, "Come, for all things are now
ready," and this, even unto those who "all with one consent began to
make excuse" (Luk_14:17-18). In
the closing section of the parable of the two sons, Christ declared concerning
the elder brother (the self-righteous, hard-hearted Pharisee) "therefore
came his Father out and entreated him" (Luk_15:28).
O my dear brethren in the ministry, seek grace and wisdom to make your ministry
square with that of Christ’s! He did not allow the eternal decrees of God to
tie His hands or muzzle His mouth.
It was the same with those that immediately
succeeded Christ, It was to a promiscuous audience (Act_3:9),
to those who were unbelievers (Act_3:17),
that Peter said, "Repent ye, therefore, and be converted, that your sins
may be blotted out" (Act_3:19)!
"Then Philip went down to the city of Samaria, and preached Christ unto
them" (Act_8:5): we are not told
that it was to a small and picked company, who had been quickened by the
Spirit, but to "the city of Samaria" in general. And what was the
theme of his preaching? Christ! — as an all-sufficient Saviour for the very
chief of sinners. The apostle Paul was not cramped in his message:
"Testifying both to the Jews, and also to the Greeks, repentance toward
God, and faith toward our Lord Jesus Christ" (Act_20:21):
the impenitent he called upon to repent and the unbelieving, he bade believe on
the Saviour. Are not these very things recorded For our learning, as a
precedent for us to follow!
That which we have sought to emphasize in the
last three paragraphs receives striking illustration and confirmation in the
incident we are here considering. If 2Sa_9:1-13
supplies a blessed representation of the kindness of God shown toward one of
His elect, our present chapter gives an equally clear type of the overtures of
the Lord’s kindness extended unto the non-elect. Here is the reason why the two
incidents are placed side by side: the one supplements the other. If in the
last chapter we beheld the "kindness" of David manifested unto one
with whom he was in covenant relationship, in the chapter now before us we see
his "kindness" being shown to one who was outside the commonwealth of
Israel, to one who was a heathen. And it is in that particular fact lies the
typical beauty of our passage, and the great evangelical lesson which we need
to learn from it.
"And it came to pass after this, that the
king of the children of Ammon died, and Hanun his son reigned in his stead.
Then said David, I will show kindness unto Hanun the son of Nahash" (2Sa_10:1-2). It is only as we attend closely
unto each detail here that we can appreciate the accuracy of our typical
picture. Death provided the dark background for it. It was the decease of
Nahash which supplied the opportunity for David to manifest the kindness of his
heart! Once our minds are definitely focused on this item, what anointed eye
can fail to perceive its spiritual signification? No "comfort" was
needed by man in his unfallen state; the Gospel had been entirely unsuited to
Adam during the brief season that he remained in unclouded communion with his
Maker, But the entrance of sin entirely altered the case.
Adam’s transgression cast a pall of blackness
over the fair scene of Eden; nor was its darkness in anywise relieved till the
light of the Gospel (Gen_3:15) broke in
on it. It is sin which exhibited the need for a Saviour; it was that spiritual
death into which the fall plunged the whole family, which makes evident the
glad tidings of life in Christ. The whole have no need of a physician, but they
that are sick. And it was where sin abounded, that grace did much more abound.
The sin of then brought out the marvellous grace that was in the heart of God.
The Lord had by no means acted unjustly, had He eternally doomed the whole
human race when their father and federal head apostatized from Him. But He did
not do so: in wrath He "remembered mercy."
Here, then, is the first line in our typical
picture: death provides for it a suitable background. The more the awfulness be
felt of that spiritual death which it adumbrated, the more will we appreciate
the blessedness of that wondrous "comfort" which divine mercy hath
provided. The terrible fall which brought in spiritual death was of such an
aggravated nature that it left all whom Adam represented without excuse. The nature
of our spiritual death is described in Eph_4:18,
"Having the understanding darkened, being alienated from the life of God
through the ignorance that is in them, because of the blindness of their
heart." it has wrought in us a carnal mind which "is enmity"
against God (Rom_8:7). Why, then,
should the Lord have any regard for us? Why should He concern Himself about
those who prefer darkness to light, evil to good, death to life? Had He totally
abandoned us to our ruin and wretchedness, that had been all we deserved.
"Then said David, I will show kindness unto
Hanun" (2Sa_10:2). Here is the
second line in our typical picture, pointing us unto the One who is the Author
of all that is good, gentle, sympathetic and unselfish in His creatures; and is
Himself "of great kindness" (Jon_4:2).
O what kindness did the Lord show when He left Heaven’s glory and came down to
this sin curst earth! What kindness for the Lord to take upon Himself the form
of a servant, and minister unto others rather than be ministered unto. What
compassion He exhibited when in the presence of want, suffering and misery;
what kindness when He "healed all manner of sickness and all manner of
disease" (Mat_4:23). Thus did the
kindness of David shadow forth the infinitely greater kindness of his Son and
Lord.
"And David sent to comfort him by the hand
of his servants" (2Sa_10:2). This
gives the third line in our typical picture. During the days of His flesh,
Christ announced, "The Spirit of the Lord is upon Me, because He hath
anointed Me to preach the gospel to the poor; He hath sent Me to heal the
brokenhearted, to preach deliverance to the captives, and recovering of sight
to the blind, to set at liberty them that are bruised (Luk_4:18), Since His ascension, He has continued
this gracious ministry through His ambassadors and servants: 2Co_5:20, Mar_16:20.
O what a message of "comfort" have Christ’s ministers for every poor
sinner that will give ear to them: a message which makes known a way of escape
from the wrath to come, that tells of how the forgiveness of sins may be
obtained; how peace, joy, everlasting life and bliss may become our portion.
The fourth line in our picture is given in the
next words, "And the servants of David came into the land of the children
of Ammon" (2Sa_10:2). These servants
of David were not like Jonah, who demurred when called upon to preach unto the
Ninevites. No, they made no objection against going outside the bounds of God’s
covenant people, and journeying to a place of idolaters. As such, they
prefigured the obedient servants of the Son of David, whose commission is
"That repentance and remission of sins should be preached in His name
among all nations" (Luk_24:47).
"And the princes of the children of Ammon
said unto Hanun their Lord, Thinkest thou that David doth honor thy father,
that he hath sent comforters unto thee? hath not David rather sent his servants
unto thee to search the city, and to spy it out, and to overthrow it?" (2Sa_10:3). Is any interpreter required here? Is
not this next line in our picture so clear that it speaks for itself! The
common experience of the Christian evangelist is identical in substance with
that which befell the servants of David. Though his intentions are of the best,
they are interpreted as being evil. Though he comes with a message of true
"comfort" the poor blinded dupes of Satan regard him as a
"kill-joy." Though his only object be to make known the
"kindness" of his royal Master, the vast majority of those to whom he
comes, resent his mission. Alas, that now, in many circles of professing
Christians, the true servant of Christ is not wanted, but rather looked upon
with suspicion, as a "self-seeker" or "disturber of the
peace."
"Wherefore Hanun took David’s servants, and
shaved off the one half of their beards, and cut off their garments in the
middle, even to their buttocks, and sent them away" (2Sa_10:4). This line in our picture is also so
obvious that it needs little comment from us. It foreshadowed the treatment
which the Son of David’s servants would receive from those whose welfare they
sought. Those servants were mocked and insulted: not wanted, they were
"sent away" in shame. Men today have other ways of insulting and
disgracing the ministers of the Gospel beside the methods used by those
Ammonites; but they are just as effective. Wrongful charges are made against
them, false reports are spread, so that they are excluded from many places.
"When they told it unto David, he sent to
meet them, because the men were greatly ashamed: and the king said, Tarry at
Jericho until your beards be grown, and then return" (2Sa_10:5). Here is the sequel to the unkind
treatment they had met with: the servants of David are called upon to retire
from the public eye. They have to spend a season — one of some months at least
— in, seclusion, cut off from fellowship. One wonders how many today are, like
the writer, "tarrying at Jericho"! Not a few "teachers" are
now "removed into a corner" (Isa_30:20),
for the time hath come "when they will not endure sound doctrine" (2Ti_4:3). Concerning Israel of old we read,
"But they mocked the messengers of God, and despised His words, and
misused His prophets, until the wrath of the Lord arose against His people,
till there was no remedy" (2Ch_36:16)
— is this soon to be repeated in the history of Christendom?
The final line in our typical picture — occupying
the remainder of 2 Samuel 10 — is a solemn one: David avenged his insulted
servants. He regarded the ignominy heaped on them as a direct affront upon
himself. Thus it is in the antitype. Concerning His ministers, Christ has said,
"He that heareth you, heareth Me; and he that despiseth you, despiseth
Me" (Luk_10:16). He regards the
ill-usage of them as a declaration of war against Himself. He has said,
"Touch not Mine anointed, and do My prophets no harm" (Psa_105:15), and He will not be disobeyed with
impugnity. Solemn is it to look forward to the time when those who have
despised, slandered, insulted and cast out His servants, will yet have to
answer to the Son of David Himself.
Many and important are the lessons for the
servants of Christ in this incident. Chief among them are:
1. They are to obediently carry out the orders of
their royal Master, no matter how unreasonable they may appear or how
distasteful they be unto themselves.
2. They must be prepared for their best
intentions and kindest actions to expose them unto the basest suspicions. They
must expect ingratitude, contempt and abuse; but sufficient for the servant to
be as his Lord.
3. These things must not discourage them, for
eventually, Christ Himself will plead their cause!
4. They must not attempt to avenge themselves,
but rather follow the example left by their Master: 1Pe_2:23.
5. If now, for a reason, they are required to
"tarry at
"I have seen an end of all perfection; but
Thy commandment is exceeding broad" (Psa_119:96).
The Chaldee Paraphrase renders this verse, "I have seen an end of all things
about which I have employed my care; but Thy commandment is very large."
The Syriac version reads, "I have seen an end of all regions and countries
(that is, I have found the compass of the habitable world to be finite and
limited), but Thy commandment is of vast extent." The contrast drawn by
the Psalmist is between the works of the creature and the Word of the Creator.
The most perfect of worldly things are but imperfect; even man, at his best
estate, is "altogether vanity" (Psa_39:5).
We may quickly see "the end" or "the bound" of man’s works,
for the profoundest product of human wisdom is but shallow, superficial and
having its limits; but it is far otherwise with the Scriptures of Truth.
"But Thy commandment is exceeding
broad." The Word partakes of the perfections of its divine Author:
holiness, inerrancy, infinitude and eternity, are numbered among its wondrous
qualities. God’s Word is so deep that none can fathom it (Psa_36:6), so high that it is established in
heaven (Psa_119:89), so long that it will
endure forever (1Pe_1:23), so exceeding
broad that none can measure it, so full that its contents will never be
exhausted. It is such a rich storehouse of spiritual treasure, that no matter
how many draw upon it, the wealth thereof remains undiminished. It has in it
such an inconceivable vastness of wisdom, that no single verse in it has been
fully fathomed by any man. No matter how many may have previously written upon
a certain chapter, the Spirit can still reveal wonders and beauties in it never
before perceived.
We are now to go over again the same passage
which was before us in our last chapter, but this time it is to be considered
from an entirely different viewpoint. Perhaps some explanatory remarks are
called for at this point, that none of our readers may be confused. There are
many portions of the Word that are not only capable of several legitimate
applications, but which require to be pondered from distinct and separate
angles. Oftentimes the same incident which manifests the goodness and grace of
God, also exhibits the depravity and sin of man. Many parts of the life of
Samson furnish most striking pre-figurations of Christ, yet at the same time we
see in them the grievous failures of Samson himself. The same dual principle is
exemplified in the lives of other characters prominent in the Old Testament.
Instead of being confused thereby, let us rather admire the wisdom of Him who
has brought together things so diverse.
Moses erred sadly when, instead of trustfully
responding promptly unto the Lord’s call for him to make known His request unto
Pharaoh, he gave way to unbelief and voiced one objection after another (Exo. 3
and 4); nevertheless in the same we may perceive a lovely exemplification of
the self-diffidence of those called upon to minister in divine things, and
their personal sense of unfitness and utter unworthiness. The two things are
quite distinct, though they are found in one and the same incident: the
personal failure of Moses, yet his very failure supplying a blessed type of humility
in the true servant of God. That which is found in 2 Samuel 10 affords a
parallel: the action of David in expressing his condolence to the king of
Ammonites supplies a beautiful type of Christ sending forth His servants with a
message of comfort for sinners; yet, as we shall see, from a personal
viewpoint, David’s conduct was to be blamed.
The same thing is seen again in connection with
Jonah. We have the Lord’s own authority for regarding him as a type or
"sign" of Himself (Mat_12:39-40),
and marvelously did that prophet foreshadow the Saviour in many different
details. But that in nowise alters or militates against the fact that, as we
read the personal history of Jonah, we find some grievous sins recorded against
him. Let it not seem strange, then, if our present exposition of 2 Samuel 10
differs so radically from our treatment of it in our last chapter: there is no
"contradiction" between the two chapters; instead, they approach the
same incident from two widely separated angles. Our justification for so doing
lies in the fact that the incident is described in identical terms in 1
Chronicles 19, yet its context there is quite different from 2Sa_9:1-13.
On this occasion, instead of admiring the lovely
typical picture which 2 Samuel 10 sets forth, we shall examine the personal
conduct of David, seeking to take to heart the lessons and warnings which the
same inculcates. "And it came to pass after this, that the king of the
children of Ammon died, and Hanun his son reigned in his stead. Then said David,
I will show kindness unto Hanun the son of Nahash, as his father showed
kindness unto me. And David sent to comfort him by the hand of his servants for
his father" (2Sa_10:1-2).
In seeking to get at the practical teaching of
these verses, the first question which needs to be pondered is, why did David
send his servants with a message of comfort to the king of Ammon? What was the
motive which prompted him? It is no sufficient answer to reply, The kindness of
his heart; for that only changes the form of our inquiry to, Why should he
determine to show kindness unto the head of this heathen tribe? And how are we
to discover the answer to our question? By noting carefully the context: this
time, the context of 1 Chronicles 19 which is the same as the remoter context
in 2 Samuel for 1 Chronicles 18 is parallel with 2Sa_9:1-13.
And what do we find there? David engaging in warfare, subduing the Philistines
(2Sa_8:1), the Moabites (2Sa_8:2), Hadadezer (2Sa_8:3),
the Syrians (2Sa_8:5), placing
garrisons in Edom, and setting in order the affairs of his kingdom (2Sa_8:15-18).
After engaging in so much fighting, it appears
that David now desired a season of rest. This is borne out by what we are told
in the very first verse of the next chapter: "And it came to pass, after
the year was expired, at the time when kings go forth to battle, that David
sent Joab, and his servants with him, and all Israel; and they destroyed the
children of Amman, and besieged Rahbah. But David tarried still at
Jerusalem" (2Sa_11:1). Thus, in
the light of the immediate context, both before and after what is recorded in 2
Samuel 10 and 1 Chronicles 19, it seems clear that David’s sending a message of
comfort to Hanun after the death of his father was a diplomatic move on his
part to secure peace between the Ammonites and Israel. In other words, reduced
to first principles, it was an attempt to promote amity between the ungodly and
the godly. The Lord blew upon this move, and caused it to come to nought.
"Ye adulterers and adulteresses, know ye not
that the friendship of the world is enmity with God?" (Jam_4:4). Yes, we may know it in theory, but
alas, how often we disobey it in practice. God requires His people to be
separated from the world, to be strangers and pilgrims therein, to have no
close familiarity with its subjects, to refuse all "yokes" with them.
And is not that both right and necessary? What fellowship can there be between
those who love His Son and those who hate Him? between those who are subject to
His sceptre and those who are in league with Satan? Yet, self evident as is
this principle, how slow many of us are to conform our ways to its
requirements! How prone we are to flirt with those who are the enemies of God.
But if we are careless and disobedient, God is
faithful. In His love for us, He often causes worldlings to repulse our
friendly advances, to wrongly interpret our kindly overtures, to despise, mock
and insult us. If we will not keep on our side of the line which God has drawn
between the kingdom of His Son and the kingdom of Satan, then we must not be
surprised if He employs the wicked to drive us out of their territory. Herein
lies the key, my reader, to many a painful experience which often perplexes the
Christian. Why does a righteous God suffer me to receive such unjust and cruel
treatment from those I wish to be "nice to"? God permits that
"enmity" which He has placed between the seed of the serpent and the
seed of the woman to burst out against the latter, because they were becoming
too intimate with the former.
It is not only that God rebukes us for
disregarding the line which He has drawn between the world and the Church, but
that it is our spiritual profit which He designs to promote. "We know that
all things work together for good to them that love God, to them who are the
called according to His purpose" (Rom_8:28).
Yes, Christian reader, and that "all things" includes the present
aloofness of some unsaved people who were once friendly towards you; that
"all things" includes the coldness of Christless relatives, the unkind
attitude of neighbors, the unfriendliness of those who work side by side with
you in the office, store, or workshop. God sees the danger, if you do not!
Because of His love for you, He prevents your becoming drawn into alliances
with those whose influence would greatly hinder your growth in grace. Then,
instead of chafing against the attitude of your fellows, thank the Lord for His
faithfulness.
Against what has been said above it may be
objected, But you surely do not mean that, in his separation from the world,
the Christian must be unsociable and live like a hermit; or that God requires
us to be uncivil and morose toward our fellow-creatures, No, dear Reader, that
is not our meaning. We are required to be "pitiful" and
"courteous" (1Pe_3:8), and to
"do good unto all, especially unto them who are of the household of
faith" (Gal_6:10). Moreover, the
Christian must be watchful against assuming an "I am holier than
thou" attitude toward his fellow men. Nevertheless, there is a real
difference between a respectful and kindly conduct toward the unsaved, and an
undue intimacy with them — making close friends of them.
It may be further objected, But in David’s case,
it was proper and needful for him to act as he did, for 2Sa_10:2 expressly states that Hanun’s father
had shown kindness to him. Then would it not have been rebukable ingratitude if
David had failed to make some suitable return? Exactly what was the nature of
that "kindness" which Nahash, the king of the Ammonites, had shown
David, Scripture does not inform us; and therefore speculation is useless. But
if David had sought some favor from him, as he did from Achish, the son of the
king of Gath (1Sa_27:1-7), then he was
guilty of turning aside from the high calling and privileged place of one whose
dependency should be on the living God alone. When such is the case, when we
place our confidence in man and lean upon the creature, we must not be
surprised if God rebukes and foils our carnal hopes.
There is a principle involved here which it is
important for us to be clear upon, but the application of which is likely to
exercise those who are of a tender conscience. How far is it permissible for
the Christian to receive favors from unbelievers? Something depends upon the
relation borne to him by the one who proffers them; something upon the motive
likely to be actuating the profferer; something upon the nature of what is
proffered. Obviously, the Christian must never accept anything from one who has
no right to tender it — a dishonest employee, for example. Nor must he accept
anything which the Word of God condemns — such as an immodest dress, a ticket
to the theatre, etc. Firmly must he refuse any favor which would bring him
under obligation to a worldling: it is at this point that Satan often seeks to
ensnare the believer — by bringing him under the power of the ungodly through
becoming indebted to them.
But though we are not informed of how and when
Nahash had befriended David, the Holy Spirit has placed on record an incident
which reveals the character of this king: "Then Nahash the Ammonite came
up, and encamped against Jabeshgilead: and all the men of Jabesh said unto
Nahash, Make a covenant with us, and we will serve thee. And Nahash the
Ammonite answered them, On this condition will I make a covenant with you, that
I may thrust out all your right eyes, and lay it for a reproach upon all
Israel" (1Sa_11:1-2). Why, then,
should David now show respect unto the memory of one who had evidenced himself
such a cruel enemy of the people of God! It could not be any spiritual
principle which actuated Israel’s king on this occasion. A clear word for our
guidance concerning those who are the open enemies of God is given us in,
"Shouldest thou help the ungodly, and love them that hate the Lord!"
(2Ch_19:2)
But not only should the evil character of Nahash
have restrained David from showing respect to his memory, but the race to which
he belonged ought to have been a separating barrier. He was an Ammonite, and as
such under the interdict of the Lord, because that nation had refused to meet
the children of Israel "with bread and with water in the way, when they
came forth out of the land of Egypt," and they together with the Moabites
(because they had hired Balaam against them) were debarred from entering into
the congregation of the Lord, even to their tenth generation (Deu_23:3-4). But more: concerning both the
Ammonites and the Moabites God expressly prohibited, "Thou shalt not seek
their peace nor their good all thy days forever" (Deu_23:6). David, then, disobeyed a plain
command of God on this occasion.
As to whether or not David was personally
acquainted with that particular divine statute, we cannot say. Probably the
only thought in his mind was diplomatically to time his effort to secure peace
between the two nations. But God blew upon his political scheme, and in so
doing gave warning unto His people throughout all generations that only
disappointment and vexation can be expected from their attempts to court the
friendship of the ungodly. "And the princes of the children of Ammon said
unto Hanun their lord, Thinkest thou that David doth honour thy father, that he
hath sent comforters unto thee? hath not David rather sent his servants unto
thee, to search the city, and to spy it out, and to overthrow it?" (2Sa_10:3). Treacherous minds always suspect
other people of perfidy.
"Wherefore Hanun took David’s servants, and
shaved off the one half of their beards, and cut off their garments in the
middle, even to their buttocks, and sent them away" (2Sa_10:4). And why did God allow those princes
to wrongly interpret David’s kindness, and their king to heed them and now
insult David by thus disgracing his ambassadors? Because He had far different
designs than His servant. These men had filled up "the measure" of
their iniquity (Gen_15:16; Mat_23:32): their hearts were ripe for ruin, and
therefore were they hardened to their destruction (1Sa_11:1).
God had not forgotten what is recorded in 1Sa_11:1-2,
though it had taken place many years before. His mills "grind
slowly," yet in the end, "they grind exceeding small."
A difficult and most unwelcome task now confronts
us: to contemplate and comment upon the darkest blot of all in the fair
character of David. But who are we, so full of sin in ourselves, unworthy to
unloose his shoes, to take it upon us to sit in judgment upon the sweet
Psalmist of Israel. Certainly we would not select this subject from personal
choice, for it affords us no pleasure to gaze upon an eminent saint of God
befouling himself in the mire of evil. O that we may be enabled to approach it
with true humility, in tear and trembling, remembering that "as in water
face answereth to face, so the heart of man to man." Only then may we hope
to derive any profit from our perusal; the same applies to the reader. Before
proceeding further, let each of us ask God to awe our hearts by the solemn
scene which is to be before us.
It must be for God’s glory and our profit that
the Holy Spirit has placed on record this account of David’s fearful fall,
otherwise it would not have been given a permanent place on the imperishable
pages of Holy Writ. But in order to derive any good from it for our souls, it
is surely necessary that we approach this sad incident with a sober mind and in
a spirit of meekness, "considering ourselves, lest we also be tempted’ (Gal_6:1). This inspired record is to be regarded
as a divine beacon, warning us of the rocks upon which David’s life was
wrecked; as a danger signal, bidding us be on our guard, lest we, through
unwatchfulness, experience a similar calamity. Viewed thus, there are valuable
lessons to be learned, instruction which will stand us in good stead if it be
humbly appropriated.
The fearful fall of David supplies a concrete
exemplification of many solemn statements of Scripture concerning the nature
and character of fallen man. Its teaching in regard to human depravity is very
pointed and unpalatable, and often has it been made a subject of unholy jest by
godless scoffers. Such declarations as, "the imagination of mans heart is
evil from his youth" (Gen_8:21),
"the heart is deceitful above all things, and desperately wicked" (Jer_17:9), "in my flesh dwelleth no good
thing" (Rom_7:18), are highly
objectionable to human pride, yet the truth of them cannot be gainsaid. Fearful
and forbidding as are such descriptions of fallen man, nevertheless their
accuracy is illustrated and demonstrated again and again in the lives of Bible
characters, as well as in the world today.
Rightly has it been said that, "One of the
most astounding demonstrations of the truth of the Bible is its unhesitating
revelation and denunciation of sin, in the professed follower at God. It
conceals nothing; on the contrary, it pulls aside the veil and discloses all.
It condones nothing; instead, it either utters the terrible wrath of God
against the guilty one, or records His judgments as they fall upon the unhappy
sinner, even to the third and fourth generation (Exo_34:7).
"It exalts Noah as a preacher of
righteousness in an evil and violent generation; with equal faithfulness it
records his drunkenness and shame (Gen_9:20-21).
Abraham is set before us as a man of faith. In the hour of famine, instead of
waiting in quietness upon God, he goes down into Egypt. Once there, he
persuades has wife to misrepresent her relationship to him, and through the
acted falsehood imperils his peace and her own (Gen_12:12-13).
Lot falls away after his deliverance from Sodom, and through love of wine is
subjected to the lust of his wanton daughters. Aaron and Miriam are filled with
jealousy and speak evilly against Moses, their brother. Moses speaks
unadvisedly with his lips, and is shut out from the land of promise. The white
light of truth flashes on every page, and the faults, the follies, the sins and
inexcusable iniquities of those who call themselves the people and servants of
God, are seen in all their repulsive forms" (I. M. H.).
Thus it was in the tragic case now before us. The
fearful conduct of David reveals to us with terrible vividness that not only is
the natural man a fallen and depraved creature, but also that the redeemed and
regenerated man is liable to fall into the most heinous evil; yea, that unless
God is pleased to sovereignly interpose, unwatchfulness on the part of the
believer is certain to issue in consequences highly dishonoring to the Lord and
fearfully injurious to himself. This it is which above all else makes our
present portion so unspeakably solemn: here we behold the lusts of the flesh
allowed full sway not by a man of the world, but by a member of the household
of faith; here we behold a saint, eminent in holiness, in a unguarded moment,
surprised, seduced and led captive by the devil. The "flesh" in the
believer is no different and no better than the flesh in an unbeliever!
Yes, the sweet Psalmist of Israel, who had
enjoyed such long and close communion with God, still had the "flesh"
within him, and because he failed to mortify its lusts, he now flung away the
joys of divine fellowship, defiled his conscience, ruined his soul’s prosperity,
brought down upon himself (for all his remaining years) a storm of calamities,
and made his name and religion a target for the arrows of sarcasm and blasphemy
of each succeeding generation. Every claim that God had upon him, every
obligation of his high office, all the fences which divine mercy had provided,
were ruthlessly trampled under foot by the fiery lust now burning in him. He
who in the day of his distress cried, "My soul thirsteth for God, for the
living God" (Psa_42:2) now lusted
after a forbidden object. Alas, what is man? Truly "man at his best estate
is altogether vanity" (Psa_39:5).
But how are we to account for David’s fearful
fall? Why was it that he succumbed so readily in the presence of temptation?
What was it that led up to and occasioned his heinous sin? These questions are
capable of a twofold answer, according as we view them in the light of the high
sovereignty of God or the responsibility of man; for the present we shall
consider them from the latter viewpoint. And it is here we should derive the
most practical help for our own souls; it is in tracing the relation between
God’s chastisements and what occasions them, between men’s sins and what leads
up to them, that we discover what is most essential for us to lay to heart. The
reasons why Abraham "went down to Egypt" are revealed in the context.
Peter’s denial of Christ may be traced back to his self-confidence in following
his Master "afar off." And, we shall see, the divine record enables
us to trace David’s fall back to the springs which occasioned it.
"And it came to pass, after the year was
expired, at the time when kings go forth to battle, that David sent Joab, and
his servants with him, and all Israel; and they destroyed the children of
Ammon, and besieged Rabbah. But David tarried still at Jerusalem. And it came
to pass in an eveningtide, that David arose from off his bed, and walked upon
the roof of the king’s house: and from the roof he saw a woman washing herself;
and the woman was very beautiful to look upon. And David sent and enquired
after the woman. And one said, Is not this Bathsheba, the daughter of Eliam,
the wife of Uriah the Hittite? And David sent messengers, and took her; and she
came in unto him, and he lay with her; for she was purified from her
uncleanness: and she returned unto her house" (2Sa_11:1-4).
We cannot do better than seek to fill in the outline of Matthew Henry on these
verses: first, the occasions of this sin; second, the steps of the sin; third,
the aggravations of the sin.
The occasions of or what led up to David’s
fearful fall are plainly intimated in the above verses. We begin by noticing
the rime mark here mentioned: "And it came to pass after the year was
expired, at the time when kings go forth to battle" (2Sa_11:1), which signifies, at the season of
spring, after the winter is over. Following the period of enforced inactivity,
upon the return of favorable weather, the military activities against the
Ammonites were resumed: Joab and the army went forth, "But David tarried
still at Jerusalem." Ominous "But," noting the Spirit’s
disapproval at the king’s conduct. Here is the first key which explains what
follows, and we do well to weigh it attentively, for it is recorded "for
our learning" and warning Reduced to its simplest terms, that which is
here signified is David’s failure to follow the path of duty.
It is obvious that at this time the king’s place
— his accustomed one hitherto (see 2Sa_10:17)
— was at the head of his fighting men, leading them to the overthrow of
Israel’s enemies. Had he been out fighting the battles of the Lord, he had not
been subject to the temptation which soon confronted him. It may appear a
trifling matter in our eyes that the king should tarry at Jerusalem: if so, it
shows we sadly fail to view things in their proper perspective — it is never a
trifling matter to forsake the post of obligation, be that post the most menial
one. The fact is that we cannot count upon divine protection when we forsake
the path of duty. That was the force of our Saviours reply when the devil bade
Him cast Himself down from the pinnacle of the temple; that pinnacle lay not in
the path of His duty, hence His "thou shalt not tempt the Lord thy
God."
David relaxed when he should have girded on the
sword: he preferred the luxuries of the palace to the hardships of the
battlefield. Ah, it is so easy to follow the line of least resistance. It
requires grace (diligently sought) to "endure hardness as a good soldier
of Jesus Christ" (2Ti_2:3). Alas
that David had failed to profit from a previous failure along this same line:
when he had sought rest among the Philistines at an earlier date, he fell
readily into sin (1Sa_21:13); so it was
now, when he sought ease in Jerusalem. The important principle here for the
Christian to lay to heart is, David had taken off his armor, and therefore he
was without protection when the enemy assailed him. Ah, my reader, this world
is no place to rest in; rather is it the arena where faith has to wage its
fight, and that fight is certain to be a losing one if we disregard that
exhortation "Put on the whole armour of God, that ye may be able to stand
against the wiles of the devil" (Eph_6:11).
"And it came to pass in an eveningtide, that
David arose from off his bed, and walked upon the roof of the king’s
house." Here is the second thing for us to observe: not only had David
shunned the post of duty, but he was guilty of slothfulness. It was not the
slumbers of nighttime which the Spirit here takes notice of, for it was
eveningtide when he "arose" — it was the afternoon which he had
wasted in self-luxuriation. David had failed to redeem the time: he was not
engaged either in seeking to be of use to others, or in improving himself.
Laziness gives great advantage to the tempter: it was "while men
slept" that the enemy came and sowed tares among the wheat" (Mat_13:29). It is written, "The hand of the
diligent shall bear rule (in measure, over his lusts): but the slothful shall
be under tribute" (Pro_12:24).
What a word is this: "I went by the field of
the slothful, and by the vineyard of the man void of understanding; and, lo, it
was all grown over with thorns, and nettles had covered the face thereof, and
the stone wall thereof was broken down" (Pro_24:30-31).
Does not the reader perceive the spiritual meaning of this: the
"field" is his life, open before all; the vineyard" (private
property) is his heart. And what a state they are in: through idle neglect,
filled with that which is obnoxious to God and worthless to men. "Then I
saw, and considered it well: I looked upon it, and received instruction" (Pro_24:32). Do we? Do we lay it to heart and
profit therefrom when we behold so many wrecked and fruitless lives around us —
ruined by spiritual indolence. "Yet a little sleep, a little slumber, a
little folding of the hands to sleep; So shall thy poverty come as one that
travelleth; and thy want as an armed man" (Pro_24:33-34)
— are not those verses a solemn commentary on 2Sa_11:2!
"And from the roof he saw a woman washing
herself, and the woman was very beautiful to look upon." Here is the third
thing: a wandering eye. In Isa_33:15-16
we are told concerning the one that "shutteth his eyes from seeing evil,
he shall dwell on the heights, his place of defence shall be the munitions of
rocks." Alas, this is what David did not do: instead, he suffered his eyes
to dwell upon an alluring but prohibited object. Among his prayers was this
petition, "Turn away mine eyes from beholding vanity" (Psa_119:37), but we cannot expect God to answer
us if we deliberately spy upon the privacy of others. We turn now to consider
the actual steps in this fall.
"And David sent and enquired after the
woman." He purposed now to satisfy his lust. He who had once boasted
"I will behave myself wisely in a perfect way. O when wilt Thou come unto
me? I will walk within my house with a perfect heart. I will set no wicked
thing before mine eyes: I hate the work of them that turn aside; it shall not
cleave to me. A froward heart shall depart from me: I will not know a wicked
person" (Psa_101:2-4), now
determined to commit adultery. Note the repeated "I will" in the
above passage, and learn therefrom how much the "will" of man is
worth!
"And David sent and enquired after the
woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of
Uriah the Hittite?" Here was calm deliberation and premeditation on the
part of David. Here too was a merciful interposition on the part of God, for
one of the kings servants dared to remind his royal master that the woman he
was inquiring about was the wife of another. How often does the Lord in his
grace and faithfulness place some obstacle across our path, when we are
planning something which is evil in His sight! It is this which renders our sin
far worse, when we defiantly break through any hedge which the providence of God
places about us. O that we may draw back with a shudder when such obstacles
confront us, and not rush blindly like an ox to the slaughter.
"And David sent messengers, and took her;
and she came in unto him, and he lay with her." The order is very solemn:
first "he saw" (2Sa_11:2),
then he "sent and inquired" (2Sa_11:3),
and now "he lay with her." Yet that does not give us the complete
picture: we need to go back to Isa_33:1
in order to take in the entire scene, and as we do so, we obtain a vivid and
solemn illustration of what is declared in Jam_1:14-15.
First, David was "drawn away of his lust" — of fleshly ease and
indolence; second, he was then "enticed" — by the sight of a
beautiful woman; third, "then when lust had conceived it brought forth
sin" — that of premeditated adultery; and, as the terrible sequel shows,
"sin when it was finished brought forth death" — the murder of Uriah
her husband.
The aggravations of his sin were marked and many.
First, David was no longer a hot-blooded youth, but a man some fifty years of
age. Second, he was not a single man, but one who already had several wives of
his own — this is emphasized in chapter 2Sa_12:8,
when God sent the prophet to charge him with his wickedness. Third, he had sons
who had almost reached the age of manhood: what a fearful example for a father
to set before them! Fourth, he was the king of
In the Psalms of David two very different
characters come before us again and again. In some of those Psalms there is
expressed the sorrows of one who is consciously righteous, suffering the
reproaches of the wicked, yet assured of strength in God, and looking forward
to that fulness of joy which is at His right hand. In other Psalms we hear the
sobbings of a convicted conscience, a heart deeply exercised over personal
transgression, seeking after divine mercy, and being granted a blessed sense of
the infinite sufficiency of divine grace to meet his deep need. Now, those two
characters in the Psalms correspond to the two principal stages in David’s life
as portrayed, respectively, in the first and second books of Samuel. In 1
Samuel we see him brought from obscurity unto honor and peace, upheld by God in
righteousness amid the persecution of the wicked. In the latter we behold him
descending from honor, through sin, into degradation and turmoil, yet there
learning the amazing riches of divine grace to bear with and pardon one who
fell into such deep mire.
Solemn indeed is the contrast presented of David
in the two books of Samuel: in the former he is conqueror of the mighty
Goliath: in the latter he is mastered by his own lusts. Now the sins of God’s
servants are recorded for our instruction: not for us to shelter behind and use
for palliating our own offences, but for us to lay to heart and seek with all
our might to avoid. The most effectual means against our repeating their sins
is to keep from those things which lead up to or occasion them. In the
preceding chapter we pointed out that David’s fearful fall was preceded by
three things: the laying aside of his armor at the very time it was his duty to
gird on the sword; the indulging in slothful ease in the palace, when he should
have been enduring hardness as a soldier on the battlefield; the allowing of a
wandering eye to dwell upon an unlawful object, when he should have turned it
away from beholding vanity.
"Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the flesh is weak" (Mat_26:41). Prayer of itself is not sufficient:
we have not fully discharged our duty when we have asked God to lead us not
into temptation, but deliver us from evil. We must "watch," be on the
alert, noting the direction of our desires, the character of our motives, the
tendency of things which may be lawful in themselves, the influence of our
associations. It is our inner man which we most need to watch: "Keep thy
heart with all diligence, for out of it are the issues of life" (Pro_4:23). Then, if we are faithful and diligent
in "watching," out of a sense of our personal weakness and
insufficiency, it is in order to "pray," counting on the help of our
gracious God to undertake for us. To "pray" without
"watching" is only to mock God, by seeking to shelve our
responsibility.
Prayer was never designed by God as a substitute
for personal effort and diligence, but rather as an adjunct thereto — to seek
divine grace for enabling us to be dutiful and faithful. "Continue in
prayer, and watch in the same with thanksgiving" (Col_4:2). Not only does God require us to
"watch" before we pray, but we are also to "watch"
immediately after. And again we say, that which we most need to watch is
ourselves. There is a traitor within our own breast, ever ready and desirous of
betraying us if allowed the opportunity of so doing. Who had thought that such
an one as David would ever experience such a fearful fall as he had! Ah, my
reader, not even a close walk with God, or a long life of eminent piety, will
eradicate or even change the sinful nature which still abides in the saint. So
long as we are in this world we are never beyond the reach of temptation, and
nought but watchfulness and prayer will safeguard us from it.
Nor is it easy to say how low a real child of God
may fall, nor how deeply he may sink into the mire, once he allows the lusts of
the flesh their free play. Sin is insatiable: it is never satisfied. Its nature
is to drag us lower and lower, getting more and more daring in its opposition
to God: and but for His recovering grace it would carry us down to hell itself.
Took at Israel: unbelieving at the Red Sea, murmuring in the wilderness,
setting up the idolatrous calf at Sinai. Look at the course of Christendom as
outlined in Revelation 2 and 3: beginning by leaving her first love, ending by
becoming so mixed up with the world that Christ threatened to spew her out of
His mouth. Thus it was with David: from laying on his bed to allowing his eves
to wander, from gazing on Bathsheba to committing adultery with her, from
adultery to murder, and then sinking into such spiritual deadness that for a
whole year he remained impenitent, till an express messenger from God was
needed to arouse him from his torpor.
"And the woman conceived, and sent and told
David, and said. I am with child" (2Sa_11:5).
Sooner or later the man or the woman who deliberately defies God and tramples
His laws underfoot finds from painful experience that "the way of
transgressors is hard" (Pro_13:15).
It is true that the final punishment of the wicked is in the next world, and it
is true that for years some daring rebels appear to mock God with impugnity;
nevertheless, His government is such that, even in this life, they are usually
made to reap as they have sown. The pleasures of sin Are but "For a
season" (Heb_11:25), and a very
brief one at that: nevertheless "at the last it biteth like a serpent and
stingeth like an adder" (Pro_23:32).
Make no mistake on that point, dear reader: "Be sure your sins will find
you out" (Num_32:23). It did so
with David and Bathsheba, for now the day of reckoning had to be faced.
The penalty for adultery was death: "And the
man that committeth adultery with another man’s wife, even he that committeth
adultery with his neighbour’s wife, the adulterer and adulteress shall surely
be put to death" (Lev_20:10).
Bathsheba now had good cause to fear the righteous wrath of her husband, and
the enforcing of the dread sentence of the law. David, too, was faced with
serious trouble: the one with whom he had had illicit intercourse was pregnant,
and her own husband had been away from home for some time. The hidden works of
darkness must soon be forced into the light for when Uriah returned the
unfaithfulness of his wife would be discovered. This would give him the right
to have her stoned, and though David, by virtue of his high position as king,
might escape a similar fate, yet it was likely that his guilt would be
proclaimed abroad and a general revolt be stirred up against him. But sad as
was the predicament in which David now found himself, still sadder was the
measure he resorted to in seeking to extricate himself.
Before taking up the doleful details in the
inspired narrative, let us first seek to obtain a general idea of what follows
— asking the reader to go over 2 Samuel 11:6-21
ere continuing with our comments. There was no thirsting for Uriah’s blood on
the part of David: it was only after all his carnal efforts had failed to use
Uriah in covering his own sin, that the king resorted to extreme measures.
Another before us has pointed out the awful parallel which here obtains between
David and Pilate. The Roman governor thirsted not for the blood of the Saviour,
rather did he resort to one expedient after another so as to preserve His life;
and only after those had failed, did he give his official sanction to the
crucifying of the Lord Jesus. Alas that the sweet Psalmist of Israel should
here find himself in the same class with Pilate, but the flesh in the believer
is no different from the flesh in the unbeliever, and when allowed its way it
issues in the same works in both.
But the analogy between David and Pilate is even
closer. What was it that caused David to sacrifice Uriah in order to shield
himself? It was his love of the world, his determination to preserve his place
and reputation among men at all costs. Love of his Fair name in the world,
resolved that under no circumstances would he be branded as an adulterer, so
whatever stood in the way must be removed. He contrived various expedients to
preserve his character, but these were baffled; so just as the lust of the eye
led him to adultery with Bathsheba, now the pride of life goaded him to the
murder of her husband. And was it not the same with Pilate? He had no murderous
designs against Christ, but he put his own credit in the eyes of men before
everything else: he was Caesar’s friend — the world’s friend — and rather than
risk any breach in that friendship Jesus must die.
"And David sent to Joab, saying, Send me
Uriah the Hittite. And Joab sent Uriah to David" (2Sa_11:6). It was not unto the Lord that David
now turned: He seems not to have been in his thoughts at all. Nor is He when
sin has gained the ascendancy over the saint. Alas that we are so slow, so
reluctant, to put things right with God — by sincere repentance and humble
confession — when we have displeased and dishonored Him. No, David was far more
anxious to conceal his crime and escape the temporal consequences of it, than
he was to seek the forgiveness of the Lord his God. This, too, is recorded for
our instruction. It is written, "He that covereth his sins shall not
prosper" (Pro_28:13), and there is
no exception to that rule — O that
divine grace would cause each of us to lay it to heart and act upon it. Only
God knows how many of His own people are now under His chastening rod, are lean
in their souls and joyless in their hearts, because of failure at this very
point.
Refusal to put things right with God and our
fellows, by confessing our sins to the One and (so far as lies in our power)
making restitution to the other, gives Satan a great advantage over us. A
guilty conscience estranges the heart from God, so that it is no longer able to
count upon His protection; the Spirit is grieved and withholds His grace, so
that the understanding is unable to see things in His light. The soul is then
in such a state that Satan’s lies are acceptable to it, and then the whole
course of conduct is more or less regulated by him. Carnal scheming takes the
place of seeking wisdom from on high, stealth and trickery supplant openness
and honesty, and self-interests absorb all the energies instead of seeking the
glory of God and the good of others. This comes out plainly in the deplorable
sequel here: all of David’s actions now show that he was actuated by Satan
rather than dominated by the Holy Spirit.
"And when Uriah was come unto him, David
demanded of him how Joab did, and how the people did, and how the war
prospered" (2Sa_11:7). Having been
summoned back from the scene of fighting, Uriah was given an audience with
David under the pretense of supplying his royal master with an accurate account
of how the hostilities were proceeding. In reality, those inquiries of the king
were merely a blind to cover his real desire in having sent for Bathsheba’s
husband. Seemingly, David wished to convey to Uriah the impression that he had
more confidence in his word concerning the progress of the war than that of any
one else in Israel. But it is quite clear from what follows that David had
called Uriah home for a very different purpose. How little we know the motives
of those who ask us questions, and how it behooves us to heed that exhortation
"put not your confidence in princes" (Psa_146:3).
"And David said to Uriah, Go down to thy
house, and wash thy feet" (2Sa_11:8).
This makes clearer the secret design of the king in summoning Uriah to
Jerusalem. David was determined to spare himself the shame of its becoming
known that he was guilty of adultery with Bathsheba, and the only way in which
that could be avoided was by getting her husband back to spend a night or two
at home, so that the child might be fathered on him. "And Uriah departed
out of the king’s house, and there followed him a mess of meat from the
king" (2Sa_11:8). David was
anxious that the one whom he designed to act as a cloak for his own sin should
feel free to enjoy to the full the brief furlough now granted him. Again we
say, how ignorant we often are of the subtle designs of some who may express
good will toward us by their presents.
"But Uriah slept at the door of the king’s
house with all the servants of his lord, and went not down to his house" (2Sa_11:9). How often the best-laid schemes of
men meet with disappointment. It was so with Abraham’s attempt in getting Sarah
to pose as his sister; it was so with Jonah’s efforts to avoid preaching to the
Ninevites; it was so here. David was balked: he had failed to estimate aright
the sterling qualities of the man with whom he was dealing. Uriah was not the
one to give way to self-indulgence while his brethren were enduring the
hardships of a military, campaign. And should not this speak loudly to our
hearts? Are the days in which we are living such that Christians are justified
in seeking ease and fleshly gratification?
"And when they had told David, saying, Uriah
went not down unto his house, David said unto Uriah, Camest thou not from thy
journey? Why then didst thou not go down into thine house?" (2Sa_11:10). Instead of commending Uriah for his
noble unselfishness, the king half reproved him. But David could not approve
Uriah’s conduct without condemning his own. Ah, my reader, they who criticize
those who live as "strangers and pilgrims" in this scene (and they
are few in number in this degenerate generation), calling them
"strict," "straight-laced," "extremists,"
"puritanic," do but give themselves away. They who practice
self-denial are thorns in the sides of those who wish to "make the most of
both worlds" by pandering to their carnal desires.
"And Uriah said unto David, The ark, and
Israel, and Judah, abide in tents; and my lord Joab, and the servants of my
lord, are encamped in the open fields; shall I then go into mine house, to eat
and to drink, and to lie with my wife? — as thou livest, and thy soul liveth, I
will not do this thing" (2Sa_11:11).
What a rebuke was this! The Lord and His people in the open fields, engaging
the foes of Israel; David at home in his palace, enjoying his ease and
indulging the desires of nature. How those noble words of Uriah should have
melted David’s heart! How they should have smitten his conscience for having
yielded so vilely to his sinful passions and for so grievously wronging, in his
absence, such a loyal subject! But alas, where the heart is no longer concerned
for God’s glory, it is incapable of receiving correction or rebuke from a
fellow creature. David was filled with pride of reputation and the fear of man,
and was determined to make Uriah serve for him as a screen from the public eye.
"And David said to Uriah, Tarry here today
also, and to morrow I will let thee depart. So Uriah abode in Jerusalem that
day, and the morrow" (2Sa_11:12).
When the heart is fully set upon doing evil, it refuses to be daunted by
difficulties: if one method of obtaining the coveted end fails, it will try
another. Alas that the same persistent determination does not characterize us when
we are seeking that which is good: how easily we are discouraged then! Patience
is a virtue, but it is prostituted to a base end when used in an evil course.
Thus it was now: David refused to admit defeat, and hoped that by keeping Uriah
in Jerusalem a little longer, his base desire might be realized.
"And when David had called him, he did eat
and drink before him; and he made him drunk" (2Sa_11:13).
To what awful lengths can sin carry a saint once he enters upon the downward
path. The plan which David now resorted to was horrible indeed, deliberately
endeavoring to make the faithful Uriah break his vow in 2Sa_11:11. How sad to now see David the tempter
of Uriah unto drunkenness — hoping that while his blood was heated, he would go
home to his wife. But again he failed: "And at even he went out to lie on
his bed with the servants of his lord, but went not down to his house" (2Sa_11:13). How this baffling of his plans
should have aroused David’s sleeping conscience, for, manifestly, God’s
providences were working against him. Worse was yet to follow: this we must
leave for our next chapter.
David’s fearful fall into committing adultery
with Bathsheba was now followed by a crime yet more odious. His unlawful child,
soon to be born, he had sought to father upon Uriah; but his efforts had
failed. A desperate situation now confronted him. He knew that if Uriah lived,
he must discover his wife’s unfaithfulness, and this the king was determined to
prevent at all costs. Even though it meant adding sin to sin and sinking more
deeply into the mire of evil, David must preserve his reputation before men,
Here, again, we see the likeness between him and Pilate: each sought to
preserve innocent blood and the world (a position of honor in it) for himself
at the same time, and surrendered the former for the latter when they could not
both be retained — the "pride of life" was so strong that to maintain
it, the death of another was not scrupled against.
Once a man, even though he be a believer,
disregards the claims of God, he is quite liable to ignore the claims of human
friendship. It was so in the sad case here before us. David now shrank not from
going to any length. First, he had tempted Uriah to break his vow (2Sa_11:11). Second, he had endeavored to make
him drunk (2Sa_11:13). And now he
deliberately plotted the death of his devoted subject. He had rather that
innocent blood be shed, and his whole army be threatened with defeat, than that
his own good name should be made a scandal. See to what incredible lengths sin
will urge even a child of God once he yields to its clamorings: adultery now
occasioned murder! O my reader, what real need there is for begging God to
enable you to "pass the time of your sojourning here in fear" (1Pe_1:17)!
"When a man has so far given place to the
devil as not only to commit scandalous sins, but to use disingenuous and base
means of concealing them, and with sure prospect of having the whole exposed to
public view; what would prevent his being pushed forward, by the same influence
and from the same motives, to treachery, malice and murder, till crimes are
multiplied and magnified beyond computation, and till every nobler
consideration is extinguished?" (Thomas Scott). Thus it was here: no
matter what happened, David was resolved to maintain his own reputation. Sure
proof was this that, at the time, he was completely dominated by Satan, as is
shown by those words "lest being lifted up with pride, he fall into the
condemnation of the devil" (1Ti_3:6).
How we need to pray that God would mercifully hide pride from" us (Job_33:17)!
Further proof that David was then thoroughly in
the toils of Satan, may be seen in the subtle and vile tactics to which he now
resorted. Thoroughly determined to cover his awful sin of adultery by
committing still greater wickedness, he resolved to have poor Uriah put out of
the way. "That innocent, valiant, and gallant man, who was ready to die
for his prince’s honor must die by his prince’s hand" (Matthew Henry).
Yes, but not directly; David was too cunning for that, and too anxious to
preserve his own good name before men. He would not kill Uriah by his own hand,
nor even bid his servants assassinate him, for his reputation had been
destroyed by such a step. He therefore resorted to a more serpentine measure,
which, though it concealed his own hand, was none the less heinous. The bravery
of Uriah and his zeal for this country, suggested to the king the method of
dispatching him.
And it came to pass in the morning, that David
wrote a letter to Joab, and sent it by the hand of Uriah. And he wrote in the
letter saying, Set ye Uriah in the forefront of the hottest battle, and retire
ye from him, that he may be smitten, and die" (2Sa_11:14-15).
With cold-blooded deliberation David penned a note to the commander of his
army, commanding him to station his faithful soldier in the place where he
would be the most exposed to the assaults of the foe, and then leave him to his
cruel fate. The king’s letter, decreeing his death, was carried by Uriah himself,
and delivered to Joab. The general did as his master had bidden, and Uriah was
slain. David’s abominable plan succeeded, and he whose accusations he so much
feared, now lay silent in death — committed to an honorable grave, while his
murderer’s honor was sullied as long as this world lasts.
This terrible sin of David’s was more laid to his
charge by God than any other he committed: not only because of its gravity, and
because it has given occasion to so many of His enemies to blaspheme, but also
because it was more a deliberate and premeditated crime than an involuntary
infirmity acting suddenly. How many of his failures are left on record: his lie
to Ahimelech (1Sa_21:2), his
dissimulation before the king of Gath (1Sa_21:12),
his rash vow to destroy Nabal (1Sa_25:33),
his unbelieving "I shall one day perish at the hand of Saul" (1Sa_27:1), his injustice in the matter of
Mephibosheth and Ziba (2Sa_16:4), his
indulgence of Absalom, his numbering of the people (2 Sam. 24); yet after his
death God said, "David did that which was right in the eyes of the Lord,
and turned not aside from any thing that He commanded him all the days of his
life, save only in the matter of Uriah the Hittite" (1Ki_15:5).
The immediate sequel is as sad and awful as is
what has just been before us. When he received the tidings that his vile plot
had succeeded, David callously said to the messenger, "Thus shalt thou say
unto Joab, Let not this thing displease thee, for the sword devoureth one as
well as another" (2Sa_11:25).
There was no compunction that a loyal supporter had been cruelly murdered, no
horror of heart at his own guilt in connection therewith, no grief that others
besides Uriah had been sacrificed for his crime; instead, he pretended that it
was but "the fortunes of war," and to be taken stoically.
Disregarding the massacre of his soldiers, David complimented Joab on the
execution of his abominable order, and bade the messenger return "and
encourage thou him."
"And when the wife of Uriah heard that Uriah
her husband was dead, she mourned for her husband" (2Sa_11:26). What a vile mockery! Only God knows
how often the outward "mourning" over the departed is but a
hypocritical veil to cover satisfaction of heart for being rid of their
presence. Even where that be not the case, the speedy remarriage of weeping
widows and widowers indicates how shallow was their grief. And when the
mourning was past, David sent and fetched her to his house, and she became his
wife, and bare him a Song. But the thing that David had done displeased the
Lord" (2Sa_11:27). David had
pleased himself, but he had grievously displeased the Lord! "Let none
therefore encourage themselves in sin by the example of David, for if they sin
as he did, they will fall under the displeasure of God as he did" (Matthew
Henry).
The question has been asked, can a person who has
committee such atrocious crimes, and so long remains impenitent, be indeed a
child of God, a member or Christ, a temple of the Holy Spirit, and an heir of
everlasting glory? Can one spark of divine like exist un-extinguished in such
an ocean of evil?" Were we left to our own unaided judgment to make reply,
most probably every last one of us would promptly answer, No, such a thing is
unthinkable. Yet in the clear light of Holy Writ it is plain that such things
are possible. Later, David made it manifest that he was a truly regenerated
person by the sincerity and depth of his contrition and confession. Yet, let it
be said that, no man while guilty of such sins, and before he genuinely repents
of the same, can have any warrantable evidence to conclude that he is a
believer; yea, everything points to the contrary. Though grace be not lost in
such an awful case, divine consolation and assurance is suspended.
But now the question arises, Why did God permit
David to fall so low and sin so terribly? The first answer must be, To display
His high and awe-inspiring sovereignty. Here we approach ground which is indeed
difficult for us to tread, even with unshodden feet. Nevertheless it cannot be
gainsaid that there is a marvellous and sovereign display of the Lord’s grace
toward His people in this particular respect, both before their calling and
after. Some of the elect are permitted to sin most grievously in their
unconverted state, whilst others of them, even in their unregenerate days, are
wondrously preserved. Again; some of the elect after their conversion have been
divinely allowed to awfully fall into the most horrible impieties, whilst
others of them are so preserved as never to sin willfully against their
consciences from the first conviction to the very close of their lives
(Condensed from S. E. Pierce on Hos_14:1).
This is a high mystery, which it would be most
impious for us to attempt to pry into: rather must we bow our heads before it
and say, "Even so, Father, for so it seemeth good in thy sight." It
is a solemn fact, from which there is no getting away, that some sin more
before their conversion, and some (especially those saved in early life) sin
worse after their conversion. It is also a plain fact that with some saints God
most manifests His restraining grace, and with others his pardoning grace.
Three things are to be steadily borne in mind in connection with the sins or
the saints. God never regards sin as a trifle: it is ever that abominable thing
which He hates (Jer_44:4). Second, it
is never to be excused or extenuated by us. Third, Gods sovereignty therein
must be acknowledged: whatever difficulties it may raise before our minds, let
us hold last the tact that God does as He pleases, and "giveth no
account" of His actions (Job_33:13).
A second answer to the question, Why did God
permit David to fall so fearfully and sin so grievously? may be: that we might
have set before our eyes the more clearly the awful fact that "the heart
is deceitful above all things, and desperately wicked" (Jer_17:9). Unmistakably plain as is the meaning
of those words, uttered by him who cannot lie, yet how very slow we all are to
really receive them at their face value, and acknowledge that they accurately
describe the natural state of every human heart — that of the Man Christ Jesus
alone excepted. But God has done more than make this bare statement: He has
placed on record in His Word illustrations, exemplifications, demonstrations of
its verity — notably so in allowing us to see the unspeakable wickedness that
still remained in the heart of David!
Third, by suffering David to fall and sin as he
did, God has graciously given a most solemn warning to believers in middle life
— and elder Christians also. "Many conquerors have been ruined by their
carelessness after a victory, and many have been spiritually wounded after
great successes against sin. David was so; his great surprisal into sin was
after a long profession, manifold experiences of God, and watchful keeping himself
from his iniquity. And hence, in particular, hath it come to pass that the
profession of many hath declined in their old age or riper time: they have
given over the work of mortifying sin before their work was at an end. There is
no way for us to pursue sin in its unsearchable habitation but by being endless
in our pursuit. The command God gives in Col_3:5
is as necessary for them to observe who are toward the end of their race, as
those who are but at the beginning of it" (John Owen).
Fourth, the fearful fall of David made way for a
display of the amazing grace of God in recovering His fallen people. If we are
slow to receive what Scripture teaches concerning the depravity of the human
heart and the exceeding sinfulness of sin, we are equally slow to really
believe what it reveals about the covenant-faithfulness of God, the efficacy of
Christ’s blood to cleanse the foulest stain from those for whom it was shed,
and the super-abounding grace of Him who is "the Father of mercies."
Had David never sinned so grievously and sunken so low, he had never known
those infinite depths of mercy which there are in the heart of God. Likewise,
had his terrible sin, his subsequent broken-hearted confession, and his pardon
by God, never been placed upon divine record, not a few of God’s people
throughout the centuries had sunk in abject despair.
Fifth, to furnish a fatal stumbling-block to
blatant rebels. "It is certain that thousands through succeeding
generations have, by this fall of ‘the man after God’s own heart,’ been
prejudiced against true religion, hardened in infidelity, or emboldened in
blasphemy; while others have thence taken occasion to commit habitual
wickedness under a religious profession, and with presumptuous confidence, to
the still greater discredit of the Gospel. It should, however, be considered,
that all these have been, previously, either open enemies to true religion, or
hypocritical pretenders to it: and it is the righteous purpose of God, that
stumbling-blocks should be thrown in the way of such men, that they may
‘stumble, and fall, and be snarled, and taken, and perish:’ It is His holy will
thus to detect the secret malignity of their hearts, and to make way for the
display of His justice in their condemnation. On the other hand, thousands, from
age to age, have by this awful example been rendered more suspicious of
themselves, more watchful, more afraid of temptation, more dependent on the
Lord, and more fervent in prayer; and by means of David’s fall, have,
themselves, been preserved from falling" (Thomas Scott).
God, then, had wise and sufficient reasons, both
for permitting David to sin so heinously and for placing the same upon
imperishable record. Nor has any opposer or despiser of the Truth any just
ground to sneeringly ask, Are those the fruits of grace and faith? We answer,
No, they are not; instead, they are the horrible works of the flesh, the filth
which issues from corrupt human nature. How strong must those inclinations be
to evil, when they, at times, succeed in overcoming the oppositions of truth
and grace dwelling in the heart of an eminent saint of God! And in the light of
the context (2Sa_11:1-2) how it
behooves us to watch against the beginnings of negligence and sell-indulgence,
and keep at the utmost distance from that precipice over which David fell;
begging God that it may please Him to deliver us from all forbidden objects.
But this incident presents another difficulty to
some, namely, how to harmonize it with the declaration made in 1Jo_3:15 : "Ye know that no murderer hath
eternal life abiding in him." It is really surprising that so many have
experienced trouble in reconciling this with the case of David: as usual, the
difficulty is self-created through ignoring the context. In 1Jo_3:11 the apostle takes up the subject of the
Christians’ love one for another, whereby they make it manifest that they are
brethren in Christ. The world
(1) loves them not
(2) hates them
(3) will murder them whenever they dare — as Cain
did Abel.
But no real Christian has such a hatred in his heart
against any "brother" in Christ. Nor had David. Uriah was not an
Israelite, but an "Hittite" (2Sa_11:3;
1Ki_15:5)!
In conclusion, let us point out some of the
solemn lessons which we may learn from this sad incident.
1. Beware of the beginnings of sin: who had
imagined that taking his ease when he should have been at the post of duty on
the battlefield, had led to adultery and ended in murder?
2. See how refusal to put one serious wrong
right, preferring concealment to confession, gives Satan a great advantage over
us, to lead into yet worse evil!
3. Learn therefrom that there is no security in
years, and that no past communion with God will safeguard us against
temptations when we are careless in the present.
4. How fickle is poor human nature: David’s heart
smote him when he cut off Saul’s skirt, yet later he deliberately planned the
murder of Uriah.
5. Mark what fearful lengths pride will go to in
order to maintain a reputation before men.
6. Behold how callous the heart will become once
the strivings of conscience are disregarded.
7. Though we may succeed in escaping the wrath of
our fellows, sin always meets with the displeasure of the Lord.
An interval of some months elapsed between what
is recorded in 2 Samuel 11 and that which is found at the beginning of chapter
12. During this interval David was free to enjoy to the full that which he had
acquired through his wrongdoing. The one obstacle which lay in the way of the
free indulgence of his passion was removed; Bathsheba was now his. Apparently,
the king, in his palace, was secure and immune. So far there had been no
intervention of God in judgment, and throughout those months David had remained
impenitent for the fearful crimes he had committed. Alas, how dull the conscience
of a saint may become. But if David was pleased with the consummation of his
vile plans, there was One who was displeased. The eyes of God had marked his
evil conduct, and the divine righteousness would not pass it by. "These
things hast thou done, and I kept silence," yet He adds "but I will
reprove thee, and set them in order before thine eyes" (Psa_50:21).
God may suffer His people to indulge the lusts of
the flesh and fall into grievous sin, but He will not allow them to remain
content and happy in such a case; rather are they made to prove that "the
way of transgressors is hard." In Job 20 the Holy Spirit has painted a
graphic picture of the wretchedness experienced by the evil-doer. "Though
wickedness be sweet in his mouth, though he hide it under his tongue; though he
spare it, and forsake it not; but keep it still within his mouth: yet his meat
in his bowels is turned, it is the gall of asps within him. He hath swallowed
down riches, and he shall vomit them up again: God shall cast them out of his
belly. He shall suck the poison of asps: the viper’s tongue shall slay him . .
. It shall go ill with him that is left in his tabernacle. The heaven shall
reveal his iniquity" (Job_20:12-16,
Job_20:26-27). Notably is this the case
with backsliders, for God will not he mocked with impugnity.
The coarse pleasures of sin cannot long content a
child of God. It has been truly said that "Nobody buys a little passing
pleasure in evil at so dear a rate, or keeps it so short a time, as a good
man." The conscience of the righteous soon reasserts itself, and makes its
disconcerting voice heard. He may yet be far from true repentance, but he will
soon experience keen remorse. Months may pass before he again enjoys communion
with God, but self-disgust will quickly fill his soul. The saint has to pay a
fearfully high price for enjoying "the pleasures of sin for a
seaSong." Stolen waters may be sweet for a moment, but how quickly his
"mouth is filled with gravel" (Pro_20:17).
Soon will the guilty one have to cry out, "He hath made my chain heavy . .
. He hath made me desolate: He hath filled me with bitterness . . . Thou hast
removed my soul far off from peace" (Lam_3:7,
Lam_3:11, Lam_3:15,
Lam_3:17).
Though the inspired historian has not described
the wretchedness of David’s soul following his murder of Uriah, yet we may
obtain a clear view of the same from the Psalms penned by him after his
conviction and deep contrition. Those Psalms tell of a sullen closing of his
mouth: "when I kept silence" (Psa_32:3).
Though his heart must frequently have smitten him, yet he would not speak to
God about his sin; and there was nothing else he could speak of. They tell of
the inward perturbation and tumult that filled him: "My bones waxed old
through my roaring all the day long" (Psa_32:3):
groans of remorse were wrung from his yet unbroken heart. "For day and
night Thy hand was heavy upon me" (Psa_32:4)
— a sense of the divine holiness and power oppressed him, though it did not
melt him.
Even a palace can afford no relief unto one who is
filled with bitter remorse. A king may command his subjects, but he cannot
quiet the voice of outraged conscience. No matter whether the sun of the
morning was shining or the shades of even were falling, there was no escape for
David. "Day and night" God’s heavy hand weighted him down: "my
moisture is turned into the drought of summer" (he declared in Psa_32:4) — it was as though some heated iron
was scorching him: all the dew and freshness of his life was dried up. Most
probably he suffered acutely in both body and soul. "Thus he dragged
through a weary year — ashamed of his guilty dalliance, wretched in his
self-accusation, afraid of God, and skulking in the recesses of his palace from
the sight of the people.
"David learned, what we all learn (and the holier
a man is, the more speedily and sharply the lesson follows on the heels of his
sin), that every transgression is a blunder, that we never get the satisfaction
which we expect from any sin, or if we do, we get something with it which
spoils it all. A nauseous drug is added to the exciting, intoxicating drink
which temptation offers, and though its flavor is at first disguised by the
pleasanter taste of sin, its bitterness is persistent though slow, and clings
to the palate long after that has faded away utterly" (Alexander
Maclaren). With equal clearness does this appear in Psalm 51: "Restore
unto me the joy of Thy salvation" (Psa_51:12)
he cries, for spiritual comforts had entirely deserted him. "O Lord, open
Thou my lips: and my mouth shall show forth Thy praise" (Psa_51:15): the dust bad settled upon the
strings of his harp because the Spirit within was grieved.
How could it be otherwise? So long as David
refused to humble himself beneath the mighty hand of God, seeking from Him a
spirit of true repentance, and freely confessing his great wickedness, there
could be no more peace for him, no more happy communion with God, no further
growth in grace. O my reader, we would earnestly press upon you the great
importance of keeping short accounts with God. Let not guilt accumulate upon
thy conscience: make it a point each night of spreading before Him the sins of
the day, and seeking to be cleansed therefrom. Any great sin lying long upon
the conscience, unrepented of, or not repented of as the matter requires, only
furthers our indwelling corruptions: neglect causes the heart to be hardened.
"My wounds stink and are corrupt because of my foolishness" (Psa_38:5): it was his foolish neglect to make a
timely application for the cure of the wounds that sin had made, which he there
laments.
At the end of 2 Samuel 11 we read, "But the
thing that David had done displeased the Lord," upon which Matthew Henry
says. "One would think it should have followed that the Lord sent enemies
to invade him, terrors to take hold on, and the messengers of death to arrest
him. No, He sent a prophet to him" — "And the Lord sent Nathan unto
David" (2Sa_12:1). We are here to
behold the exceeding riches of divine grace and mercy: such "riches"
that legal and self-righteous hearts have murmured at, as a making light of sin
— so incapable is the natural man of discerning spiritual things: they are
"foolishness" unto him. David had wandered far, but he was not lost.
"Though the righteous fall," yet it is written "he shall not he
utterly cast down" (Psa_37:24). O
how tenderly God watches over His sheep! How faithfully He goes after and
recovers them, when they have strayed! With what amazing goodness does He heal
their backslidings, and continue to love them freely!
"And the Lord sent Nathan unto David" (2Sa_12:1). It is to be duly noted that it was
not David who sent for the prophet, though never did he more sorely need his
counsel than now. No, it was God who took the initiative: it is ever thus, for
we never seek Him, until He seeks us. It was thus with Moses when a fugitive in
Midian, with Elijah when fleeing from Jezebel, with Jonah under the juniper
tree, with Peter after his denial (1Co_15:5).
O the marvel of it! How it should melt our hearts. "If we believe not, yet
He abideth faithful: He cannot deny Himself" (2Ti_2:13).
Though He says, "I will visit their transgression with the rod, and their
iniquity with stripes." it is at once added, "Nevertheless My
lovingkindness will I not utterly take from him, nor suffer My faithfulness to
fail" (Psa_89:32-33). So it was
here: David still had an interest in that everlasting covenant "ordered in
all things and sure" (2Sa_23:5).
"And the Lord sent Nathan unto David."
Probably about a year had elapsed from what is recorded in the beginning of the
preceding chapter, for the adulterous child was already born (2Sa_12:14). Rightly did Matthew Henry point out
"Though God may suffer His people to fall into sin, He will not suffer His
people to lie still in it." No, God will exhibit His holiness. His righteousness,
and His mercy in connection therewith. His holiness, by displaying His hatred
of the same, and by bringing the guilty one to penitently confess it. His
righteousness. in the chastening visited upon it; His mercy, in leading the
backslider to forsake it, and then bestow His pardon upon him. What a
marvellous and blessed exercise of His varied attributes! "For the
iniquity of his covetousness was I wroth, and smote him: I hid Me, and was
wroth, and he went on frowardly in the way of his heart. I have seen his ways,
and will heal him (!!): I will lead him also and restore comforts unto
him" (Isa_57:17-18).
"And the Lord sent Nathan unto David."
The prophet’s task was far from being an enviable one: to meet the guilty king
alone, face to face. As yet David had evinced no sign of repentance. God had
not cast off His erring child, but He would not condone his grievous offences:
all must come out into the light. The divine displeasure must be made evident:
the culprit must be charged and rebuked: David must judge himself, and then
discover that where sin had abounded grace did much more abound. Wondrous
uniting of divine righteousness and mercy — made possible by the Cross of
Christ! The righteousness of God required that David should be faithfully dealt
with; the mercy of God moved Him to send Nathan for the recovery of His strayed
sheep. "Mercy and truth are met together; righteousness and peace have
kissed each other" (Psa_85:10).
Yes, Nathan might well have quailed before the
commission which God now gave him. It was no easy matter to have to rebuke his
royal master. Varied indeed are the tasks which the Lord assigns His servants.
Often are they sent forth with a message which they well know will be most
unpalatable to their hearers; and the temptation to tone it down, to take off
its sharp edge, if not to substitute another which will be more acceptable, is
both real and strong. Little do the rank and file even of God’s people realize
what it costs a minister of the Gospel to be faithful to his calling. If the
apostle Paul felt his need of requesting prayer "that utterance may be
given unto me, that I may open my mouth boldly" (Eph_6:18-19), how much more do God’s servants
today need the support of the supplications of their brethren and sisters in
Christ! For on every side the cry now is "speak unto us smooth
things!"
On a previous occasion God had sent Nathan to
David with a message of promise and comfort (2Sa_7:4-5,
etc.): now he is ordered to charge the king with his crimes. He did not decline
the unwelcome task, but executed it faithfully. Not only was his mission an
unenviable one, but it was far from easy. Few things are more difficult and
trying to one with a sensitive disposition than to be called upon to reprove an
erring brother. In pondering the method here followed by the prophet — his line
of approach to David’s slumbering conscience — there is valuable instruction
for those of us who may be called upon to deal with similar cases. Wisdom from
on High (we do not say "tact," the world’s term, for more often that
word is employed to denote the serpentine subtleties of the serpent than the
honest dealings of the Holy Spirit) is sorely needed if we are to be a real
help to those who have fallen by the wayside — lest we either condone their
offenses, or make them despair of obtaining pardon.
"And the Lord sent Nathan unto David. And he
came unto him, and said unto him, There were two men in one city; the one rich,
and the other poor. The rich man had exceeding many flocks and herds: but the
poor man had nothing, save one little ewe lamb, which he had bought and
nourished up: and it grew up together with him, and with his children: it did
eat of his own meat, and drink of his own cup. and lay in his bosom, and was
unto him as a daughter. And there came a traveller unto the rich man, and he
spared to take of his own flock and of his own herd, to dress for the wayfaring
man that was come unto him; but took the poor man’s lamb, and dressed it for
the man that was come to him" (2Sa_12:1-4).
Nathan did not immediately charge David with his
crimes: instead, he approached his conscience indirectly by means of a parable
— clear intimation that he was out of communion with God, for He never employed
that method of revelation with those who were walking in fellowship with Him.
The method employed by the prophet had the great advantage of presenting the
facts of the case before David without stirring up his opposition of self-love
and kindling resentment against being directly rebuked; yet causing him to pass
sentence against himself without being aware of it — sure proof that Nathan had
been given wisdom from above! "There scarcely ever was any thing more
calculated, on the one hand, to awaken emotions of sympathy, and, on the other,
those of indignation, than the case here supposed; and the several
circumstances by which the heart must be interested in the poor man’s case, and
by which the unfeeling oppression of his rich neighbour was aggravated"
(Thomas Scott).
The prophet began, then, by giving an oblique
representation of the vileness of David’s offence, which was conveyed in such a
way that the king’s judgment was obliged to assent to the gross injustice of
which he was guilty. The excuselessness, the heartlessness, and the abominable
selfishness of his conduct was depicted, though Uriah’s loyal service and the
king’s ingratitude and treachery, and the murder of him and his
fellow-soldiers, was not alluded to — is
there not a hint here that, when reproving an erring brother we should
gradually lead up to the worst elements in his offense? Yet obvious as was the
allusion in Nathan’s parable. David perceived not its application unto himself
— how this shows that when one is out of touch with God, he is devoid of
spiritual discernment: it is only in God’s light that we can see light!
"And David’s anger was greatly kindled
against the man; and he said to Nathan, As the Lord liveth, the man that hath
done this thing shall surely die" (v. 5). David supposed that a complaint
was being preferred against one of his subjects. Forgetful of his own crimes,
he was fired with indignation at the supposed offender, and with a solemn oath
condemned him to death. In condemning the rich man, David unwittingly condemned
himself. What a strange thing the heart of a believer is! what a medley dwells
within it, often filled with righteous indignation against the sins of others,
while blind to its own! Real need has each of us to solemnly and prayerfully
ponder the questions of Rom_2:21-23.
Self-flattery makes us quick to mark the faults of others, but blind to our own
grievous sins. Just in proportion as a man is in love with his own sins, and
resentful of being rebuked, will he be unduly severe in condemning those of his
neighbors.
Having brought David to pronounce sentence upon a
supposed offender for crimes of far less malignity than his own, the prophet
now, with great courage and plainness, declared "Thou art the man" (2Sa_12:7), and speaks directly in the name of
God: "Thus saith the Lord God of Israel." First, David is reminded of
the signal favors which had been bestowed upon him (2Sa_12:7-8),
among them the "wives" or women of Saul’s court, from which he might
have selected a wife. Second, God was willing to bestow yet more (2Sa_12:6): had he considered anything was
lacking, he might have asked for it, and had it been for his good the Lord had
freely granted it — cf. Psa_84:11.
Third, in view of God’s tender mercies, faithful love, and all-sufficient
gifts, he is asked "Wherefore hast thou despised the commandment of the
Lord, to do evil in His sight?" (2Sa_12:9).
Ah, it is contempt of the divine authority which is the occasion of all sin —
making light of the Law and its Giver, acting as though its precepts were mere
trifles, and its threats meaningless.
The desired result was now accomplished.
"And David said unto Nathan, I have sinned against the Lord" (2Sa_12:13). Those words were not uttered lightly
or mechanically, as the sequel shows; but this we must leave till our next
chapter.
"The emperor Arcadius and his wife had a
very bitter feeling towards Chrysostom, bishop of Constantinople. One day, in a
fit of anger, the emperor said to one of his courtiers, ‘I would I were avenged
of this bishop!’ Several then proposed how this should be done. ‘Banish him and
exile him to the desert,’ said one. ‘Put him in prison’, said another.
‘Confiscate his property’, said a third. ‘Let him die,’ said a fourth. Another
courtier, whose vices Chrysostom had reproved, said maliciously, ‘You all make
a great mistake. You will never punish him by such proposals. If banished the
kingdom, he will feel God as near to him in the desert as here. If you put him
in prison and load him with chains, he will still pray for the poor and praise
God in the prison. If you confiscate his property, you merely take away his
goods from the poor, not from him. If you condemn him to death, you open Heaven
to him. Prince, do you wish to be revenged on him? Force him to commit sin. I
know him; this man fears nothing in the world but sin.’ O that this were the
only remark which our fellows could pass on you and me, fellow-believer"
(From the Fellowship magazine).
We recently came across the above in our reading,
and thought it would form a most suitable introduction to this chapter. What
cause have we to fear Sin! — that "abominable thing" which God hates
(Jer_44:4), that horrible disease which
brought death into the world (Rom_5:12),
that fearful thing which nailed to the Cross the Lord of glory (1Pe_2:24), that shameful thing which fouls the
believer’s garments and so often brings reproach upon the sacred Name which he
bears. Yes, good reason has each of us to fear sin, and to beg God that it may
please Him to work in our hearts a greater horror and hatred of it. Is not this
one reason why God permits some of the most eminent saints to lapse into
outrageous evils, and place such upon record in His Word: that we should be
more distrustful of ourselves, realizing that we are liable to the same
disgracing of our profession; yea, that we certainly shall fall into such
unless upheld by the mighty hand of God.
As we have seen, David sinned, and sinned
grievously. What was yet worse, for a long season he refused to acknowledge
unto God his wickedness. A period of months went by ere he felt the heinousness
of his conduct. Ah, my reader, it is the inevitable tendency of sin to deaden
the conscience and harden the heart. Therein lies its most hideous feature and
fatal aspect. Sin suggests innumerable excuses to its perpetrator and ever
prompts to extenuation. It was thus at the beginning. When brought face to face
with their Maker, neither Adam nor Eve evidenced any contrition; rather did
they seek to vindicate themselves by placing the blame elsewhere. Thus it was
with each of us whilst in a state of nature. Sin blinds and hardens, and nought
but divine grace can illumine and soften. Nothing short of the power of the
Almighty can pierce the calloused conscience or break the sin-petrified heart.
Now God will not suffer any of His people to
remain indefinitely in a state of spiritual insensibility: sooner or later He
brings to light the hidden things of darkness, convicts them of their offenses,
causes them to mourn over the same, and leads them to repentance. God employs a
variety of means in accomplishing this, for in nothing does He act uniformly.
He is limited to no one measure or method, and being sovereign He acts as
seemeth good unto Himself. This may be seen by comparing some of the cases
recorded in the Scriptures. It was a sense of God’s awe-inspiring majesty which
brought Job to repent of his self-righteousness and abhor himself (Job_42:1-6). It was a vision of the Lord’s
exalted glory which made Isaiah cry out, "Woe is me for I am undone;
because I am a man of unclean lips" (Isa_6:1-5).
A sight of Christ’s miraculous power moved Peter to cry, "Depart from me,
for I am a sinful man, O Lord" (Luk_5:8).
Those on the day of Pentecost were "pricked in their heart" (Act_2:37) by hearing the apostle’s sermon.
In the case of David God employed a parable in
the mouth of His prophet to produce conviction. Nathan depicted a case where
one was so vilely treated that any who heard the account of it must perforce
censure him who was guilty of such an outrage. For though it is the very nature
of sin to blind its perpetrator, yet it does not take away his sense of right
and wrong. Even when a man is insensible to the enormity of his own
transgressions, he is still capable of discerning evil in others; yea, in most
instances it seems that the one who has a beam in his own eye is readier to
perceive the mote in his fellow’s. It was according to this principle that
Nathan’s parable was addressed to David: if the king was slow to confess his
own wickedness, he would be quick enough to condemn like evil in another.
Accordingly the case was spread before him.
In the parable (2Sa_12:1-4)
an appeal is made to both David’s affections and his conscience. The position
of Uriah and his wife is touchingly portrayed under the figure of a poor man
with his "one little ewe lamb," which was dear to him and "lay
in his bosom." The one who wronged him is represented as a rich man with
"exceeding many flocks and herds," which greatly heightened his guilt
in seizing and slaying the one lone lamb of his neighbor. The occasion or the
offence, the temptation to commit it, is stated as "there came a traveller
unto the rich man": it was to minister unto him that the rich man seized
upon the poor mans lamb. That "traveller" which came to him pictures
the restless flesh, the active lusts, the wandering thoughts, the roving eyes
of David in connection with Bathsheba. Ah, my reader, it is at this point we
most need to be upon our guard. "Casting down imaginations, and every high
thing that exalteth itself against the knowledge of God, and bringing into captivity
every thought to the obedience of Christ" (2Co_10:5).
"Keep thy heart with all diligence, for out
of it are the issues of life" (Pro_4:23).
Part of that task lies in regulating our thoughts and repelling unlawful
imaginations. True it is that we cannot prevent wandering thoughts from
entering our minds nor evil imaginations from surging up within us, but we are
responsible to resist and reject them. But this is what David failed to do: he
welcomed this "traveller," he entertained him, he feasted him, and feasted
him upon that which was not lawful — with that which belonged to another:
pictured in the parable by the lamb belonging to his neighbor. And, my reader,
it is when we give place to our sinful lusts, indulge our evil imaginations,
feed our wandering thoughts upon that which is unlawful, that we pave the way
for a sad fall. "Travellers" will come to us — the mind will be
active — and our responsibility is to see that they are fed with that which is
lawful: ponder Phi_4:8 in this
connection.
Nathan, then, traced the trouble back to its
source, and showed what it was which occasioned and led up to David’s fearful
fall. The details of the parable emphasized the excuselessness, the injustice,
the lawlessness, the wickedness of his crime. He already had wives of his own,
why, then, must he rob poor Uriah of his! The case was so clearly put, the
guilt of the offender so evidently established, the king at once condemned the
offender, and said, "The man that hath done this thing shall surely
die" (2Sa_12:5). Then it was that
the prophet turned and said to him, "Thou art the man." David did not
flame forth in hot resentment and anger against the prophet’s accusation; he
made no attempt to deny his grievous transgression or proffer any excuses for
it. Instead, he frankly owned, "I have sinned against the Lord" (2Sa_12:13). Nor were those words uttered
mechanically or lightly as the sequel so clearly shows, and as we shall now
see.
David’s slumbering conscience was now awakened,
and he was made to realize the greatness of his guilt. The piercing arrow from
God’s quiver, which Nathan had driven into his diseased heart, opened to
David’s view the awfulness of his present case. Then it was that he gave
evidence that, though woeful had been his conduct, nevertheless, he was not a
reprobate soul, totally abandoned by God. "The dormant spark of divine
grace in David’s heart now began to rekindle, and before this plain and
faithful statement of facts, in the name of God, his evasions vanished, and his
guilt appeared in all its magnitude. He therefore was far from resenting the
pointed rebuke of the prophet, or attempting any palliation of his conduct;
but, in deep humiliation of heart, he confessed, ‘I have sinned against the
Lord.’ The words are few; but the event proved them to have been the language
of genuine repentance, which regards sin as committed against the authority and
glory of the Lord, whether or not it have occasioned evil to any
fellow-creature" (Thomas Scott).
In order fully to obtain the mind of God on any
subject treated of in His Word, Scripture has to be diligently searched and one
passage carefully compared with another — failure to observe this principle
ever results in an inadequate or one-sided view. It is so here. Nothing is
recorded in the historical account of Samuel about the deep exercises of heart
through which David now passed; nothing is said to indicate the reality and
depth of his repentance. For that we must turn elsewhere, notably to the
penitential Psalms. There the Holy Spirit has graciously given us a record of
what David was inspired to write thereon, for it is in the Psalms we find most
fully delineated the varied experiences of soul through which the believer
passes. There we may find an unerring description of every exercise of heart experienced
by the saint in his journey through this wilderness scene; which explains why
this book of Scripture has ever been a great favorite with God’s people:
therein they find their own inward history accurately described.
The two principal Psalms which give us a view of
the heart exercises through which David now passed are the fifty-first and the
thirty-second. Psalm 51 is evidently the earlier one. In it we see the fallen
saint struggling up out of "the horrible pit and miry clay." In the latter
we behold him standing again on firm ground with a new song in his mouth, even
the blessedness of him "whose sin is covered." But both of them are
evidently to be dated from the time when the sharp thrust of God’s lancet in
the band of Nathan pierced David’s conscience, and when the healing balsam of
God’s assurance of forgiveness was laid by the prophet upon his heart. The
passionate cries of the sorely stricken soul (Ps. 51) are really the echo of
the divine promise — the efforts of David’s faith to grasp and appropriate the
merciful gift of pardon. It was the divine promise of forgiveness which was the
basis and encouragement of the prayer for forgiveness.
It is to be noted that the title affixed to Psalm
51 is "A Psalm of David, when Nathan the prophet came unto him, after he
had gone in to Bathsheba." Beautifully did Spurgeon point out in his
introductory remarks, "When the divine message had aroused his dormant
conscience and made him see the greatness of his guilt, he wrote this Psalm. He
had forgotten his psalmody while he was indulging his flesh, but he returned to
his harp when his spiritual nature was awakened, and he poured out his song to
the accompaniment of sighs and tears." Great as was David’s sin, yet he
repented, and was restored. The depths of his anguish and the reality of his
repentance are evident in every verse. In it we may behold the grief and the
desires of a contrite soul pouring out his heart before God, humbly and
earnestly suing for His mercy. Only the Day to come will reveal how many sin-tormented
souls have from this Psalm, "all blotted with the tears in which David
sobbed out his repentance," found a path for backsliders in a great and
howling desert.
"Although the Psalm is one long cry for
pardon and restoration, one can discern an order and progress in its petitions
— the order, not of an artificial reproduction of a past mood of mind, but the
instinctive order in which the emotion of contrite desire will ever pour itself
foRuth In the Psalm all begins (Psa_51:1),
as all begins in fact, with the grounding of the cry for favour on ‘Thy
loving-kindness,’ ‘the multitude of Thy tender mercies’; the one plea that
avails with God, whose love is its own motive and is own measure, whose past
acts are the standard for all His future, whose own compassions, in their
innumerable numbers, are more than the sum of our transgressions, though these
be ‘more than the hairs of our head.’ Beginning with God’s mercy, the penitent
soul can learn to look next upon its own sin in all its aspects of evil"
(Alexander Maclaren).
The depth and intensity of the Psalmist’s
loathing of self is clearly revealed by the various terms he uses to designate
his crime. He speaks of his "transgressions" (Psa_51:1-3) and of his "iniquity" and
"sin" (Psa_51:2-3). As
another has forcibly pointed out, "Looked at in one way, he sees the
separate acts of which he had been guilty — his lust, fraud, treachery, murder;
looked at in another, he sees them all knotted together in one inextricable
tangle of forked, hissing tongues, like the serpent-locks that coil and twist
round a Gorgon head. No sin dwells alone; the separate acts have a common root,
and the whole is matted together like the green growth on a stagnant pond, so
that, by whatever filament it is grasped the whole mass is drawn towards
you."
A profound insight into the essence and character
of sin is here exhibited by the accumulated synonyms. It is
"transgression," or as the Hebrew word might be rendered,
"rebellion" — not merely the breach of an impersonal law, but the revolt
of a subject’s will against its true King; disobedience to God, as well as
contravention of a standard. It is "iniquity" — perversion or
distortion — acting unjustly or dealing crookedly. It is "sin" or
"missing the mark," for all sin is a blunder, shooting wide of the
true goal, whether regard be had for God’s glory or our own well being and
happiness. It is pollution and filth, from which nothing but atoning blood can
cleanse. It is "evil" (Psa_51:4),
a vile thing which deserves only unsparing condemnation. It is a fretting
leprosy, causing him to cry, "Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow" (Psa_51:7).
"Against Thee, Thee only, have I sinned, and
done this evil in Thy sight" (Psa_51:4).
In these words David gives evidence of the sincerity of his contrition and
proof that he was a regenerate man. It is only those possessing a spiritual
nature that will view sin in the presence of God. The evil of all sin lies in
its opposition to God, and a contrite heart is filled with a sense of the wrong
done unto Him. Evangelical repentance mourns for sin because it has displeased
a gracious God and dishonored a loving Father. David, then, was not content
with looking upon his evil in itself, or in relation only to the people who had
suffered by it. He had been guilty of crimes against Bathsheba and Uriah, and
even Joab whom he made his tool, as well as against all his subjects; but dark
as those crimes were, they assumed their true character only when seen as
committed against God.
"Behold, I was shapen in iniquity; and in
sin did my mother conceive me" (Psa_51:5).
Many have been puzzled by this verse in the light of its setting, yet it should
occasion no difficulty. Certainly it was not said by David in self-extenuation;
rather was it to emphasize his own excuseless guilt. From the second half of Psa_51:4 it is plain that he was vindicating
God: Thou hadst nothing to do with my sin: it was all mine own — out of the
proneness unto evil of my depraved nature. It was not Thou, but my own evil
lusts, which tempted me. David was engaged in making full confession, and
therefore did he acknowledge the defilement of his very nature. It was to
humble himself, clear God, and magnify the divine grace, that David said Psa_51:5.
In the clear light of Psalm 51 we cannot doubt
the reality, the sincerity, nor the depth of David’s repentance and
brokenhearted contrition. We close, then, with a brief quotation from Thomas
Scott: "Let not any vile hypocrite, who resembles David in nothing but his
transgressions, and who adds the habit of allowed sin to all other
aggravations, buoy up his confidence with his example; let him first imitate
David’s humiliation, repentance, and other eminent graces, before he thinks
himself, or requires others to consider him, as a backslider."
The inward experience of a believer consists
largely of growing discoveries of his own vileness and of God’s goodness, of
his own excuseless failures and of God’s infinite forbearance, with a frequent
alternation between gloom and joy, confession and thanksgiving. Consequently,
the more he reads and meditates upon the Word, the more he sees how exactly
suited it is to his case, and how accurately his own checkered history is
described therein. The two leading themes of the Scriptures are sin and grace:
throughout the Sacred Volume each of these is traced to its original source,
each is delineated in its true character, each is followed out in its
consequences and ends, each is illustrated and exemplified by numerous personal
examples. Strange as it first sounds, yet it is true that, upon these two, sin
and grace, do turn all the transactions between God and the souls of men.
The force of what has just been said receives
clear and striking demonstration in the case of David. Sin in all its
hideousness is seen at work within him, plunging him into the mire; but grace
is also discovered in all its loveliness, delivering and cleansing him. The one
serves as a dark background from which the other may shine forth the more
gloriously. Nowhere do we behold so unmistakably the fearful nature and
horrible works of sin than in the man after God’s own heart, so signally
favored and so highly honored, yet failing so ignominiously and sinking so low.
Yet nowhere do we behold so vividly the amazing grace of God as in working true
repentance in this notorious transgressor, pardoning his iniquity, and
restoring him to communion. King Saul was rejected for a far milder offense:
ah, he was not in the covenant! O the awe-inspiring sovereignty of divine
grace.
Not only has the Holy Spirit Faithfully recorded
the awful details of David’s sin, He has also fully described the
heart-affecting repentance of the contrite kind. In addition thereto, He has
shown us how he sought and obtained the divine forgiveness. Each of these is
recorded for our learning, and, we may add, for our comfort. The first shows us
the fearful tendency of the flesh which still indwells the believer, with its
proneness to produce the vilest fruit. The second makes known to us the
lamentable work which we make for ourselves when we indulge our lusts, and the
bitter cup we shall then be obliged to drink. The third informs us that
grievous though our case be, yet it is not hopeless, and reveals the course
which God requires us to follow. Having already considered the first two at
some length, we will now turn to the third.
As it is in the Psalms that the Spirit has
recorded the exercises of David’s broken heart, so it is therein we learn of
how he obtained the divine pardon for his aggravated offences. We will begin by
turning to one of the last of the "penitential" Psalms, which we
believe was probably penned by David himself. "Out of the depths have I
cried unto Thee, O Lord" (Psa_130:1).
There are various "depths" into which God suffers His people, at
times, to fall: "depths" of trial and trouble over financial losses,
family bereavements, personal illness. There are also "depths" of sin
and guilt, into which they may plunge themselves, with the consequent
"depths" of conviction and anguish, of darkness and despair — through
the hidings of God’s face — and of Satanic opposition and despondency. It is
these which are here more particularly in view.
The design of the Holy Spirit in Psa_130:1-8 was to express and represent in the
person and conduct of the Psalmist the case of a soul entangled in the meshes
of Satan, overwhelmed by the conscious guilt of sin, but relieved by a
discovery of the grace of God, with its deportment upon and participation of
that grace. We quote the helpful paraphrase of John Owen in its opening verses:
"O Lord, through my manifold sins and provocation I have brought myself
into great distresses. Mine iniquities are always before me, and I am ready to
be overwhelmed with them, as with a flood of waters; for they have brought me
into depths, wherein I am ready to be swallowed up. But yet, although my
distress be great and perplexing, I do not, I dare not, utterly despond and
cast away all hopes of relief or recovery. Nor do I seek unto any other remedy,
way, or means of relief, but I apply myself to Thee, Jehovah, to Thee alone.
And in this my application unto Thee, the greatness and urgency of my troubles
makes my soul urgent, earnest, and pressing in my supplication. Whilst I have
no rest, I can give Thee no rest; oh, therefore, attend and hearken unto the
voice of my crying!"
When the soul is in such a case — in "the
depths" of distress and despondency — there is no relief for it but in
God, fully unburdening the heart to Him. The soul cannot rest in such a state,
and no deliverance is to be obtained from any creature helps. "Asshur
shall not save us; we will not ride upon horses; neither will we say any more
to the work of our hands, Ye are our gods: for in Thee the fatherless (the grief-stricken
and helpless) findeth mercy (Hos_14:3).
In God alone is help to be found. The vain things which deluded Romanists have
invented — prayers "to the Virgin," penances, confession to
"priests," fastings, masses, pilgrimages, works of compensation — are
all "cisterns which hold no water." Equally useless are the counsels
of the world to sin-distressed souls — to try a change of scenery, diversion
from work, music, cheerful society, pleasure, etc. There is no peace but in the
God of peace.
Now in his very lowest state the Psalmist sought
help from the Lord, nor was his appeal in vain. And this is what we need to lay
hold of when in similar circumstances; it is recorded to this very end. Dear
Christian reader, however deplorable may be your condition, however dire your
need, however desperate your situation, however intolerable the load on your
conscience, your case is not hopeless. David cried, and was heard; he sought
mercy, and obtained it; and the divine promise to you and me is "let us
therefore come boldly unto the Throne of Grace, that we may obtain mercy, and
find grace to help in time of need" (Heb_4:16).
David was not the only one who cried unto God out of "the depths."
Think of the prophet Jonah: following a course of self-will, deliberately fleeing
from God’s commandment, then cast into the sea and swallowed by the whale: yet
of him too we read, "I cried by reason of mine affliction unto the Lord,
and He heard me; out of the belly of hell cried I, and Thou heardest my
voice" (Jon_2:2).
It was his hope in the plenitude of divine grace
that moved David to seek unto the Lord. "If Thou, Lord, shouldest mark
iniquities, O Lord, who shall stand? But there is forgiveness with Thee, that
Thou mayest be feared. I wait for the Lord, my soul doth wait, and in His word
do I hope" (Psa_130:3-5). In the
third verse he owns that he could not stand before the thrice Holy One on the
ground of his own righteousness, and that if God were to "mark
iniquities," that is, impute them unto condemnation, then his case was
indeed hopeless. In Psa_130:4 he humbly
reminds God that there was forgiveness with Him, that He might be revered and
adored — not trifled with and mocked, for divine pardon is not a license for
future self-indulgence. In the fifth verse he hopefully waits for some
"token for good" (Psa_86:17),
some "answer of peace" (Gen_41:16)
from the Lord.
But it is in Psalm 51 that we find David most
definitely and most earnestly suing for God’s pardon. The same intensity of
feeling expressed in the use of so many words for sin, is revealed also in his
reiterated synonyms for pardon. This petition comes from his lips again and
again, not because he thought to be heard for his much speaking, but because of
the earnestness of his longing. Such repetitions are signs of the persistence
of faith, while those which last, like the prayers of Baal’s priests "from
morning till the time of evening sacrifice," indicate only the
supplicant’s doubts. The "vain repetition" against which the Lord
warned, is not a matter of repeating the same form of request, but of
mechanically multiplying the same — like the Romanist with his "pater
noster’s" — and supposing there is virtue and merit in so doing.
David prayed that his sins might be "blotted
out" (Psa_51:1), which petition
conceives of them as being recorded against him. He prayed that he might be
"washed" (Psa_51:2) from
them, in which they are felt to be foul stains, which require for their removal
hard scrubbing and beating — for such is, according to some of the
commentators, the force of the Hebrew verb. He prayed that he might be
"cleansed" (Psa_51:7), which
was the technical word for the priestly cleansing of the leper, declaring him
clear of the taint. There is a touching appropriateness in this last reference,
for not only lepers, but those who had become defiled by contact with a dead
body, were thus purified (Num. 19); and on whom did the taint of this
corruption cleave as on the murderer of Uriah? The prayer in the original is
even more remarkable, For the verb is formed from the word for "sin,"
and if our language permitted it, would be rendered "Thou shalt un-sin
me."
"Create in me a clean heart, O God; and
renew a right spirit within me" (Psa_51:10).
His sin had made manifest his weakness and sensuality, but his remorse and
anguish evidenced that above and beyond all other desires was his abiding
longing after God. The petitions of this Psalm clearly demonstrate that,
despite his weakness and Satan’s victory over him, yet the root of the divine
matter was in David. In asking God to create in him a clean heart, David was
humbly placing himself on a level with the unregenerate: he realized too his
own utter inability to quicken or renew himself — God alone can create either a
new heart or a new earth In asking for a right spirit, he was owning that God
takes account of the state of our souls as well as the quality of our actions:
a "right spirit" is a loving, trustful obedient, steadfast one, that
none but God can either impart or maintain.
In the midst of his abased confessions and
earnest cries for pardon, there comes with wondrous force and beauty the bold
request for restoration to full communion: "Restore unto me the joy of Thy
salvation" (Psa_51:12). How that
request evidenced a more than ordinary confidence in the rich mercy of God,
which would efface all the consequences of his sin! But note well the position
occupied by this petition: it followed his request for pardon and purity —
apart from those, "joy" would be nought but vain presumption or
insane enthusiasm. "And uphold me with Thy free Spirit" (Psa_51:12). First, he had prayed, "Take not
Thy Holy Spirit from me" (Psa_51:11)
— an obvious reference to the awful judgment which fell upon his predecessor,
Saul; here, assured that the previous petition is granted, and conscious of his
own weakness and inability to stand, he asks to be supported by that One who
alone can impart and maintain holiness.
Ere passing on to consider the gracious answer
which David received, perhaps this is the best place to consider the question, Was
he justified in asking God for forgiveness? or to put it in a form which may
better satisfy the critical, Are we warranted in supplicating God for the
pardon of our sins? for there are those today who insist that we occupy a
different and superior relation to God than David did. It will no doubt
surprise some of our readers that we raise such a question. One would naturally
think it was so evident that we ought to pray for forgiveness, that none would
question it; that such a prayer is so well founded upon Scripture itself, is so
agreeable to our condition as erring believers, and is so honoring to God that
we should take the place of penitent suppliants, acknowledging our offenses and
seeking His pardoning mercy, that no further proof is required. But alas, so
great is the confusion in Christendom today, and so much error abounds, that we
feel obliged to devote one or two paragraphs unto the elucidation of this
point.
There is a group, more or less influential, who
argue that it is dishonoring to the blood of Christ for any Christian to ask
God to pardon his sins, quoting "Having forgiven you all trespasses"
(Col_2:13). These people confuse the
impetration of the Atonement with its application, or in less technical terms,
what Christ purchased for His people, with the Holy Spirit’s making good the
same to them in the court of their conscience. Let it be clearly pointed out
that, in asking God for forgiveness, we do not pray as though the blood of
Christ had never been shed, or as though our tears and prayers could make any
compensation to divine justice. Nevertheless, renewed sins call for renewed
repentance: true, we do not then need another Redeemer, but we do need a fresh
exercise of divine mercy toward us (Heb_4:16),
and a fresh application to our conscience of the cleansing blood (1Jo_1:7-9).
The saints of old prayed for pardon: "For
Thy name’s sake, O Lord, pardon mine iniquity; for it is great" (Psa_25:11). The Lord Jesus taught His disciples
to pray "Forgive us our debts" (Mat_6:12),
and that prayer is assuredly for Christians today, for it is addressed to
"Our Father!" In praying for forgiveness we ask God to be gracious to
us for Christ’s sake; we ask Him not to lay such sins to our charge —
"enter not into judgment with Thy servant" (Psa_143:2); we ask Him for a gracious
manifestation to us of His mercy to our conscience — "Make me to hear joy
and gladness; that the bones which Thou hast broken may rejoice" (Psa_51:8); we ask Him for the comforting proofs
of His forgiveness, that we may again have "the joy of His
salvation."
Now it is in Psa_32:1-11
that we learn of the answer which "The God of all grace" (1Pe_5:10) granted unto His erring but penitent
child. In his introductory remarks thereon Spurgeon said, "Probably his
deep repentance over his great sin was followed by such blissful peace that he
was led to pour out his spirit in the soft music of this choice song." The
word "Maschil" at its head, signifies "Teaching": "The
experience of one believer affords rich instruction to others, it reveals the
footsteps of the flock, and so comforts and directs the weak." At the
close of Psalm 51 David had prayed, "O Lord, open Thou my lips, and my
mouth shall show forth Thy praise" (Psa_51:15):
here the prayer has been heard, and this is the beginning of the fulfillment of
his vow.
"Blessed is he whose transgression is
forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth
not iniquity, and in whose spirit there is no guile" (Psa_32:1-2). In the former Psalm David had begun
with the plaintive cry for mercy; here he opens with a burst of praise,
celebrating the happiness of the pardoned penitent. There we heard the sobs of
a man in the agonies of contrition and abasement; here we have an account of
their blessed issue. There we had the multiplied synonyms for sin and for the
forgiveness which was desired; here is the many-sided preciousness of
forgiveness possessed, which runs over in various yet equivalent phrases. The
one is a psalm of wailing; the other, to use its own words, a "song of
deliverance."
The joy of conscious pardon sounds out in the
opening "blessed is the man," and the exuberance of his spirit rings
forth in the melodious variations of the one thought of forgiveness in the
opening words. How gratefully he draws on the treasures of his recent
experience, which he sets forth as the "taking away" of sin — the
removal of an intolerable load from his heart; as the "covering" of
sin — the hiding of its hideousness from the all-seeing Eye by the blood of Christ;
as the "imputing not" of sin — a debt discharged. How blessed the
realization that his own forgiveness would encourage other penitent souls —
"For this shall every one that is godly pray unto Thee" (Psa_32:6). Finally, how precious the deep
assurance which enables the restored one to say, "Thou art my hiding
place; Thou shalt preserve me from trouble; Thou shalt compass me about with
songs of deliverance" (Psa_32:7)!
Here, then, is hope for the greatest backslider,
if he will but humble himself before the God of all grace. True sorrow for sin
is followed by the pardon of sin: "If we confess our sins. He is faithful
and just to forgive us our sins, and to cleanse us from all
unrighteousness" (1Jo_1:9).
"Is it possible that such a backslider from God can be recovered, and admitted
afterwards to comfortable communion with Him? Doubtless it is: ‘for with the
Lord there is mercy, and with Him there is plenteous redemption,’ and He will
never cast out one humble penitent believer, whatever his former crimes have
been, nor suffer Satan to pluck any of His sheep out of His hand. Let then
those who are fallen return to the Lord without delay, and seek forgiveness
through the Redeemer’s atoning blood" (Thomas Scott).
It may strike some readers as strange that our
last chapter upon David’s forgiveness should be immediately followed by one
upon his chastening: surely if God had pardoned his transgressions we would not
expect to hear of His rod now being laid upon him. But there will be no
difficulty if we carefully distinguish between two of the principal offices
which God sustains, namely, the character of moral Ruler of the world, and that
of the Judge of His creatures: the one relating to His dealings with us in
time, the other pertaining to His passing formal sentence upon our eternal
destiny; the one concerning His governmental actions, the other His penal
verdict. Unless this distinction be plainly recognized and given a constant
place in our thoughts, not only will our minds be clouded with confusion, but
our peace will be seriously undermined and our hearts brought into bondage;
worst of all, shall entertain erroneous ideas of God and sadly misinterpret His
dealings with us in providence. How we need to pray that "our love may
abound yet more and more in knowledge and in all judgment, that we may try
things that differ" (Phi_1:9-10
margin).
"And David said unto Nathan, I have sinned
against the Lord. And Nathan said unto David, The Lord also hath put away thy
sin; thou shalt not die. Howbeit, because by this deed thou hast given great
occasion to the enemies of the Lord to blaspheme, the child also that is born
unto thee shall surely die" (2Sa_12:13-14).
Here are the two things to which we have just called attention, and placed
moreover in immediate juxtaposition. The first exhibits to us the Lord in His
character as Judge, declaring that David had been pardoned for his great
transgression — such a word (spoken now by the Spirit in power to the
conscience of a penitent believer) is anticipatory of God’s verdict at the
Great Assize. The second manifests the Lord in His character of Ruler,
declaring that His holiness required Him to take governmental notice of David’s
wickedness, so that demonstration might be made that His laws cannot be broken
with impugnity. Let us proceed to follow out this double thought a little
further.
"He hath not dealt with us after our sins,
nor rewarded us according to our iniquities" (Psa_103:10).
Here is a verse which no believer will hesitate to set to his seal that it is
true, for he has abundant evidence thereof in his own personal experience, and
therefore will he positively affirm, If I received my just deserts, I had been
cast into hell long ago. Rightly did Spurgeon say on this passage, "We
ought to praise the Lord for what He has not done, as well as for what He has
wrought for us." O what cause has each Christian to marvel that his
perverseness and sottishness have not utterly exhausted God’s patience. Alas
that our hearts are so little affected by the infinite forbearance of God: O
that His goodness may lead us to repentance.
Have we not abundant reason to conclude, because
of our base ingratitude and vile behavior, that God would withhold from us the
communications of His Spirit and the blessings of His providence, cause us to
find the means of grace profitless, and allow us to sink into a state of
settled backsliding? Is it not a wonder that He does not so deal with us?
Truly, "He hath not dealt with us after our sins, nor rewarded us
according to our iniquities." And why? Because He dealt with Another
"after our sins" and exacted from Him full satisfaction to His
justice. And payment God cannot twice demand: first at my bleeding Surety’s
hand, and then again at mine. God rewarded Christ according to our iniquities,
and now He rewards us according to Christ’s merits. Hallelujah. Heaven be
praised for such a Gospel! May this old, old truth, come with new power and
sweetness unto our souls.
"He hath not dealt with us after our sins,
nor rewarded us according to our iniquities." This is true penally (i.e.
God’s dealings with us as Judge) and with respect to the eternal consequences
of our sins. Yet this does not mean that the sins believers commit are ignored
by God as the moral Ruler of this world, that He refrains from dealing with us
governmentally. The whole of His dealings with His people Israel (who were in
covenant relationship with Him) shows otherwise. The New Testament also forbids
such a conclusion: see Gal_6:7; 1Co_11:29-30! Yet it must be remembered that God
exercises His sovereignty in this, as in all things: the extent to which and
the manner in which God makes His people smart for their "inventions"
is determined by His own mere good pleasure.
Though God forgives His people their sins, yet He
frequently gives them plain proof of His holy abhorrence of the same, and
causes them to taste something of the bitter fruits which they bring foRuth
Another scripture which brings out this dual truth is, "Thou wast a God
that forgavest them, though Thou tookest vengeance of their inventions" (Psa_99:8). What could possibly be plainer than
this: God pardoning His people, yet also manifesting His sore displeasure
against their transgressions. A striking case in point — obviously included in Psa_99:6-8
— is recorded in Exodus 32. There we see Israel worshiping the golden
calf in the lascivious manner of the heathen. In response to the intercession
of Moses, they were forgiven: "The Lord repented of the evil which He
thought to do unto His people" (Exo_32:14).
Nevertheless, God took vengeance of their inventions, "And the Lord
plagued the people, because they made the calf, which Aaron made" (Exo_32:35).
Another example is seen in the case of the
unbelief of Moses and Aaron at Meribah: though God pardoned the guilt of their
anger as to eternal death, yet He took vengeance by not suffering them to
conduct Israel into the promised land: see Num_20:12,
Num_20:24. And so it is still, as many
a Christian discovers from sorrowful experience when God takes him to task for
his sinful "inventions" and visits upon him His governmental
displeasure. Yet this in nowise clashes with the fact that "He hath not
dealt with us after our sins, nor rewarded us according to our
iniquities." There is mercy in our chastenings, and no matter how heavily
the rod may smite, we have good cause to say, "And after all that is come
upon us for our evil deeds, and for our great trespass, seeing that Thou our
God hast punished us less than our iniquities deserve" (Ezr_9:13).
Ere passing on, let us anticipate the objection
of some tried saints, whose case may be quite extreme. There are some who are
smarting so severely beneath the chastening rod of God that to them it
certainly seems that He is dealing with them "after their sins" and
rewarding them "according to their iniquities." The light of His
countenance is withheld from them, His providential dealings wear only a dark
frown, and it appears very much as though He has "forgotten to be
gracious." Ah, dear friend, if your heart is in any measure truly
exercised before God, then your case is far from being hopeless, and to you
apply those words "Know therefore that God exacteth of thee less than
thine iniquity deserveth" (Job_11:6).
My brother, even your present sufferings are far, very far from being as great
as your sins.
Now what we have sought to bring out above
receives striking exemplification in the case of David. In a very real sense
God did not deal with him after his sins, nor reward him according to his
iniquities; yet in another sense, He did. God sent a prophet to faithfully
rebuke him, He wrought conviction and repentance in David, He heard his cry,
blotted out his transgressions, as Psa_32:1-11
so blessedly shows. Yet though God pardoned David as to the guilt of eternal
death, saved his soul, and spared his life, yet He "took vengeance of his
inventions." There was a needs-be why sore afflictions came upon him: the
divine holiness must be vindicated, His governmental righteousness must be
manifested, a solemn warning must be given to wrong-doers, and David himself
must learn that "the way of the transgressor is hard." O that writer
and reader may lay this to heart and profit therefrom.
Through Nathan God said to David, "Wherefore
hast thou despised the commandment of the Lord, to do evil in His sight? thou
hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy
wife, and hast slain him with the sword of the children of Ammon. Now therefore
the sword shall never depart from thine house; because thou hast despised Me,
and have taken the wife of Uriah the Hittite to be thy wife. Thus saith the
Lord, Behold, I will raise up evil against thee out of thine own house, and I
will take thy wives before thine eyes, and give them unto thy neighbour, and he
shall lie with thy wives in the sight of this sun (2Sa_12:9-11).
What a solemn exhibition of God’s governmental righteousness! David must reap
as he had sown. He had caused Uriah to be slain by the sword, and now God tells
him "the sword shall never depart from tine house"; he had committed
adultery with Bathsheba, and now he hears that his own wives shall be defiled.
How true are those words "For with what judgment ye judge, ye shall be
judged: and with what measure ye mete, it shall be measured to you again"
(Mat_7:2)!
God hath declared that to the froward He will
show Himself froward" (Psa_18:26),
and frequently does He punish sin in its own kind. Upon the burning lusts of
the Sodomites He rained down fire and brimstone from heaven (Gen_19:24). Jacob deceived his father by means
of the skin of a kid (Gen_29:16), and
he in turn was thus deceived by his sons, who brought him Joseph’s coat dipped
in the blood of a kid (Gen_37:31),
saying he had been devoured by a wild beast. Because Pharaoh had cruelly
ordered that the male infants of the Hebrews should be drowned (Exo_1:22), the Egyptian king and all his hosts
were swallowed up by the Red Sea (Exo_14:26).
Nadab and Abihu sinned grievously by offering "strange fire" unto the
Lord, and accordingly they were consumed by fire from heaven (Lev_10:1-2). Adonibezek cut off the thumbs and
toes of the kings he took in battle, and in like manner the Lord rewarded him (Jdg_1:6-7). Agag’s sword made women childless,
and so his own mother was made childless by his being torn in pieces before the
Lord (1Sa_15:33).
What proofs are these that "the eyes of the
Lord are in every place, beholding the evil and the good" (Pro_15:3). What evidences are these of the
inflexible justice of God: none need fear but what the Judge of all the earth
will "do right." What solemn intimations are they that in the Day to
come each one shall be judged "according to his works." What warnings
are these that God is not to be mocked. But let it not be forgotten that if it
is written, "He that soweth to the flesh shall of the flesh reap corruption":
it is also added (though not nearly so frequently quoted) that "he that
soweth to the Spirit shall of the Spirit reap life everlasting" (Gal_6:8). The same principle of God’s granting
an exact quid pro quo applies to the service of His ministers: "He which
soweth sparingly shall reap also sparingly; and he which soweth bountifully
shall reap also bountifully" (2Co_9:6)
— the harvest shall not only be answerable to the seed and the reward to the
work, but it will be greater or less according to the quantity and quality of
the work.
Nor does the last-quoted passage mean that God is
going to reward His ministers according to the fruit and success of their work,
but rather according to the labor itself, be it little or much, better or
worse: "Every man shall receive his own reward according to his own
labour" (1Co_3:8). God in His
sovereignty may set His servant over a blind and perverse people (as He did
Ezekiel), who so far from profiting from his ministry, add iniquity to their
iniquity; nevertheless his work is with God (Isa_49:4).
So too with the rank and file of Christians the more bountifully they sow the
seeds of good works, the more shall they reap; and the more sparingly they sow,
the less will be the harvest: "Knowing that whatsoever good thing any man
doeth, the same shall he receive of the Lord" (Eph_6:8).
What an incentive and stimulus should that be unto all of us: "Let us not
be weary in well doing: for in due season we shall reap, if we faint not"
(Gal_6:9).
But to return to David. "And Nathan departed
unto his house" (2Sa_12:15). The
prophet had faithfully delivered his message, and now he withdrew from the
court. It is striking and blessed to see how God honored His servant: He moved
David to name one of his sons "Nathan" (1Ch_3:5),
and it was from him that Christ, according to the flesh, descended (Luk_3:31). "And the Lord struck the child
that Uriah’s wife bare unto David, and it was very sick" (2Sa_12:15). The prophet’s words now began to
receive their tragic fulfillment. Behold here the sovereignty of God: the
parents lived, the child must die. See here too God’s respect for His law:
David had broken it, but He executes it, by visiting the sins of the father
upon the Song.
"David therefore besought God for the child;
and David fasted, and went in, and lay all night upon the earth" (2Sa_12:16). It is touching to see this seasoned
warrior so affected by the sufferings of his little one — proof of a broken
heart and a contrite spirit, for the penitent are pitiful. It is true that the
prophet had said, "The child also that is born unto thee shall surely
die" (2Sa_12:14), yet David seems
to have cherished the hope that this threat was but a conditional one, as in
the case of Hezekiah: his words "while the child was yet alive I fasted
and wept: for I said, Who can tell whether God will be gracious to me, that the
child may live?" (2Sa_12:22)
strongly appear to bear this out. In his fasting and lying all night upon the
ground David humbled himself before the Lord, and evidenced both the sincerity
of his repentance and the earnestness of his supplication. What is recorded in 2Sa_12:17 illustrates the fact that the natural
man is quite incapable of understanding the motives which regulate the conduct
of believers.
"And it came to pass on the seventh day,
that the child died" (2Sa_12:18).
No detail of Scripture is meaningless. It was on the eighth day that the male
children of the Israelites were to be circumcised (Gen_17:12,
etc.), thus in the death of his son before it could receive the sign of the
covenant a further proof was given David of God’s governmental displeasure!
Though it was a mercy to all concerned that the infant was removed from this
world, yet inasmuch as its death had been publicly announced as a rebuke for
their sin (2Sa_12:14), its decease was
a manifest chastening from God upon David and Bathsheba.
"Then David arose from the earth, and
washed, and anointed himself, and changed his apparel, and came into the house
of the Lord, and worshipped: then he came to his own house; and when he
required, they set bread before him, and he did eat" (2Sa_12:20). This is beautiful, reminding us of
Job’s bowing beneath God’s chastening rod and worshiping Him when he received
tidings of the death of his children. How different was this from the disconsolate
grief and rebellion against God which is so often displayed by worldlings when
their loved ones are matched away from them. Weeping should never hinder
worshiping: "Is any among you afflicted? let him pray" (Jam_5:13). How the terms of this verse rebuke
the personal untidiness of some who attend public worship!
"And David comforted Bathsheba his wife, and
went in unto her, and lay with her: and she bare a son, and he called his name
Solomon: and the Lord loved him" (2Sa_12:24).
Having meekly bowed before God’s rod, humbled himself beneath His mighty hand,
and publicly owned Him in worship, David now received a token of God’s favor:
"Behold, a son shall be born to thee, who shall be a man of rest; and I
will give him rest from all his enemies round about: for his name shall be
Solomon, and I will give peace and quietness unto Israel in his days" (1Ch_22:9). The birth and name given to Solomon
was an evidence that God was reconciled to David, as it was also an earnest of
the tranquility which would obtain in
The chapter closes (2Sa_12:26-31)
with a brief account of
The chastenings, which were the natural fruits of
David’s sins, quickly began to fall upon him. Though God had made with him a
covenant "ordered in all things and sure" (2Sa_23:5), and though he was the man after His own heart, yet
He was far from regarding his sins lightly. The honor of Jehovah’s name
required that such transgressions as David’s should be marked by no ordinary
tokens of His displeasure. He had "given great occasion to the enemies of
the Lord to blaspheme" (2Sa_12:14),
and therefore did He proclaim His disapproval more loudly by suffering David to
live and pass through one tremendous sorrow after another, than had He slain
him instantly after his crime against Uriah. Yet we may also behold therein the
faithfulness, wisdom, and grace of God toward His servant by using those very
sorrows for the renewing of him in holiness; that this was accomplished appears
blessedly in the sequel.
David was now to prove to the full the solemn
truth of "Thine own wickedness shall correct thee, and thy backslidings
shall reprove thee: know therefore and see that it is an evil thing and bitter
that thou hast forsaken the Lord thy God, and that My fear is not in thee,
saith the Lord God of hosts" (Jer_2:19).
It was through those nearest and dearest to himself that David was to
experience what "an evil thing and bitter" it is to depart from the
Lord. "Behold, I will raise up evil against thee out of thine own
house" (2Sa_12:11) the Lord had
declared. What must have been the feelings of his poor heart with this dread
threat hanging over his family! How often do we moralize upon the wisdom and
mercy of God in withholding from us a knowledge of the future: how it would
spoil our present peace and comfort if we were acquainted with the trials and
sorrows lying ahead of us; the more so if it were now revealed to us the evils
which would yet overtake the members of our household. But the case was
otherwise with David: he knew that the sore judgments of God were about to fall
within his family circle!
One can readily imagine with what trepidation
David would now look upon his several children, wondering upon which of them
the divine blow would first fall. The death of Bathsheba’s infant was but the
prelude of the fearful storm which was about to descend upon his loved ones. It
seems quite clear from all that follows, one of the family-failings of David
was that he had been too easy-going with and indulgent toward his children,
allowing his natural affections to override his better judgment, instead of (as
it should be) the judgment guiding the affections — it is not without reason
and meaning that the head is set above the heart in our physical bodies! No
doubt the fact that David had several wives made it much more difficult to rule
his offspring as duty required — how one wrong leads to another!
As we have seen in earlier chapters, David was a
man of strong natural passions, and the deep feelings he cherished for his
children was in full accord therewith. The fear of his servants to tell him his
infant was dead (2Sa_12:18); the advice
of Jonadab to Amnon, who had read David’s disposition aright, to feign himself
sick, that "when his father came to see him" (2Sa_13:5) he might proffer his requests; his
"weeping so sore for the death of his son, and then again, his anguish
having subsided, "his soul longing to go forth" to the other son who
had slain him (2Sa_13:39); and the
final instructions to his officers touching the safety of Absalom, even when he
was in arms against his father — "deal gently, for my sake, with
Absalom" (2Sa_18:5) — being far
more concerned with the care of his child than the outcome of the battle; are
so many illustrations of this trait.
But that which throws light upon the doting
fondness of David for his children, a fondness which caused him to set aside
the clamant calls of duty, comes out in his failure to punish Amnon for his
crime against Tamar, and his failure to punish Absalom for his murder of Amnon.
What light is thrown upon this infirmity of David’s when, in connection with
Adonijah’s rebellion, "his father had not displeased him at any time in
saying, Why hast thou done so?" (1Ki_1:6).
Little wonder, then, that his own offspring were made a scourge to him. Alas,
he followed far too closely the evil example of Eli, the high priest of Israel,
of whom it is written, "his sons made themselves vile, and he restrained
them not" (1Sa_3:13). Wisely did
Thomas Scott say, "Children are always uncertain comforts, but indulged
children surely prove trials to pious parents, whose foolish fondness induces
them to neglect their duty to God" — who requires them to duly discipline
their offspring.
Yet David’s children had been preserved from open
wickedness in their early years: it was not until their father became guilty of
aggravated crimes that the restraining hand of God was removed from them! How
this should speak to the hearts of parents today: if they forsake the paths of
righteousness, there is good reason to believe that God will chasten them by
suffering their offspring to do likewise. Children in their youth naturally
consider the evil example of their parents an excuse why they may follow in
their steps; and grown up ones too are emboldened and confirmed in sin by the
sinful conduct of fathers and mothers. "Let this be a warning to us to
watch and pray against temptations, lest by the misconduct of one unguarded
hour we should occasion such future consequences to our offspring, and such
misery to ourselves throughout our future lives" (Thomas Scott).
It is both deeply instructive and unspeakably
solemn to observe the method followed by the Lord in the execution of His awful
threatenings through Nathan. It was not that David’s palace was now burned by
fire from heaven or razed to the ground by a cyclone. Nor was it that one of
his Sons was killed by a flash of lightning, and another swallowed up by an
earthquake. No, that is not God’s customary way: not by physical miracles, but
by the operation of moral laws, is the retribution meted out by His government
conducted. "God denounced the most grievous afflictions against the house
of David on account of his conduct toward Uriah. Those afflictions were all
executed in a way of Providence . . . Every part of the divine sentence against
David was executed by His providence without a miracle. Who can work like
God?" (Alexander Carson). This exceedingly striking and worthy of our
closest attention, for it casts much light upon God’s government over the world
today.
Yes, the manner in which God’s awful threatenings
were fulfilled is most noteworthy: it was done in a way of natural consequence
from David’s own transgressions. The curse which God pronounced upon him
corresponded exactly to the character of his iniquities. He had despised the
commandment of the Lord (2Sa_12:9,
namely, "Thou shalt not commit adultery") by taking to himself the
wife of another man, and now the women of his own household should he defiled.
He had become a man of blood in the butchery of Uriah, and now of blood his own
family should be made to drink. He had yielded to his lusts, and by that same
baneful passion in others was he to be scourged for the rest of his days. The
complexion of his remaining years was set by his own conduct in the palace at
Jerusalem! And though David himself was spared from the violent hand of the
avenger, yet he was long made the spectacle of righteous suffering before the
world.
In marked contrast from the opening of 2 Samuel
11, chapter 12 closes by showing us David occupying again his proper position.
There he slighted the post of duty, but here he is seen at the head of his
people fighting the battles of the Lord. In the previous case David was made to
pay dearly for his fleshly ease, but here God prospered his efforts by
delivering Rabbah into his hands. After the victory David and his army returned
to Jerusalem, yet only for him to suffer one calamitous grief after another.
The chapter which is now to be considered by us chronicles two of the most
horrible crimes which ever disrupted the harmony of a family circle. One of
David’s sons now dishonors David’s daughter, while another of his sons, after
biding his time, revenged the outraged honor of his sister by murdering her
seducer. Thus, lust and fratricide now desolated the king’s own household.
David’s children had learned the lesson which the
fall of their father had taught them. Tragic indeed was the harvest the king
now reaped, for a parent can have no sharper pang than the sight of his own
sins reappearing in his children. "David saw the ghastly reflection of his
unbridled passion in his eldest son’s foul crime (and even a gleam of it in his
unhappy daughter), and of his murderous craft in his second son’s bloody
revenge" (Alexander Maclaren). There is little need for us to dwell upon
the revolting details. First, Amnon had determined to commit the fearful sin of
incest against his half-sister, who was "fair" or beautiful (2Sa_13:1). Ah, how many a young woman has
grieved because she was not pretty: alas, good looks often prove to be a fatal
snare, and those endowed with them need to be doubly cautious.
The most solemn features of this first calamity
may be seen in tracing the workings of God’s righteous retribution in it.
First, we have the Spirit’s time mark in the opening words of our chapter,
"and it came to pass after this." which, as we have intimated above,
was when the king had returned to Jerusalem — where his own fearful fall had
taken place! Second, Amnon was the king’s oldest son (2Sa_3:2) and therefore the one in immediate line
for the throne, and probably the one he loved the most. Third, Amnon was at a
loss to think of means for the gratification of his base desires, but there was
at hand a cunning counselor who promptly devised a plot whereby he succeeded,
and that man was a nephew of David’s (2Sa_13:3)!
Fourth, the workings of Providence were such that David himself was made an
unwilling accessory to his daughter’s ravishment. When the king saw Amnon, who
pretended to be sick, God not only withheld from him a discernment of his evil
designs, but David was the one who sent for Tamar: as poor Uriah had been
deceived by him, now he was deceived by his son!
After gross insult (2Sa_13:17)
had been added to her grievous injury Tamar found a home with Absalom, who was
her full brother. His question to her (2Sa_13:20)
indicates that the character of Amnon was well known, which renders the more
excuseless the king’s consenting for his daughter to visit him. Yet "the
counsel of the Lord, that must stand" (Pro_19:21),
and though it evidenced His "severity" (Rom_11:22),
nevertheless it was what even this world would designate a case of "poetic
justice," so far as David was concerned. The more closely the case be
examined the more will appear the righteous retribution which characterizes it.
As Joab had been so far from refusing to execute David’s wicked plan, but had
been a willing party to the same (2Sa_11:15-16),
so Jonadab instead of recoiling with horror from the vile design of Amnon,
helped him to secure it!
"But when king David heard of all these
things, he was very wroth" (2Sa_13:21).
A severe testing of his character was now presented, for it must be remembered
that as king he was the chief magistrate in Israel, and therefore under the
highest obligations to see that the law of God was impartially enforced. Merely
to be "very wroth" by no means met the requirements of the case: as
the head of the nation it was his bounden, though exceedingly painful, duty, to
see that his debauched son was punished. The law was express concerning such a
case (see Lev_20:17), yet there is no
intimation that David inflicted this penalty. Was it the workings of his own
guilty conscience (calling to remembrance his sin), or parental softness toward
his offspring which deterred him? Whichever it was, a dangerous precedent was
set, for mildness unto transgressors by magistrates only serves to encourage
greater evils. But though the king failed in his public duty, later on, the
Lord dealt with Amnon, and in such a way as to add greatly to David’s domestic
trials.
"And Absalom spake unto his brother Amnon
neither good nor bad: for Absalom hated Amnon because he had forced his sister
Tamar" (2Sa_13:22). The Holy
Spirit now introduces to our notice one of the most despicable, vile and
God-abandoned characters whose record is chronicled in the Scriptures. The
first thing that we learn about Absalom is his antecedents: he issued From a
heathenish stock! His mother was a Gentile, the daughter of Talmai, king of
Geshur (2Sa_3:3). The Geshurites were a
fierce and intractable people, and the strain of their lawlessness passed into
his blood. In taking Maacah unto himself David disobeyed a plain command of the
Lord: "Neither shalt thou make marriages with them: thy daughter thou
shalt not give unto his son, nor his daughter shalt thou take unto thy
son" (Deu_7:3). Need we wonder
then that, having sown the wind, David was made to reap the whirlwind? God will
not be defied with impugnity.
"To Maacah were born Tamar and Absalom. Both
were fair; both attractive. ‘In all Israel there was none to be so much praised
as Absalom for his beauty: from the sole of his foot even to the crown of his
head there was no blemish in him.’ David probably was proud of the
attractiveness which adorned his house, and was willing to forget the source
from which it sprang. The attractiveness wrought its effects; and as might be
expected from the attractiveness of nature, the resulting consequences were sin
and sorrow. The beauty of Tamar was the cause of sin and destruction to Amnon,
who fell beneath the revengeful hand of Absalom his brother; and the
attractiveness of Absalom wrought on the hearts of the men of Israel, till they
were drawn away from David and his throne. Such were the results of an
attractiveness derived from sources foreign and forbidden to God’s people"
(B. W. Newton).
Little wonder that Mr. Newton went on to ask,
"Has Christianity profited by the lesson, or has it also formed alliances
with the stranger?" Alas, that these questions are so easily answered. One
of the chief reasons why poor Christendom is in such a sad condition today is
because she has been so largely attracted by that which makes an appeal to the
flesh. Nor is this evil by any means restricted to
Singularly enough the meaning of
"Absalom" is "the father of peace" but his was the peace of
a deceiver. He was the child of him that was a liar and a murderer from the
beginning, and he knew no other master — there is not a single intimation that
God ever had any place in his thoughts. The deceitfulness and treachery of his
character appears from the beginning. His words to Tamar were "hold now
thy peace, my sister; he (Amnon) is thy brother: regard not this thing. So
Tamar remained desolate in her brother Absalom’s house" (2Sa_13:20), apparently with no suspicion of his
murderous intentions. Meanwhile, "Absalom spake unto his brother neither
good nor bad: for Absalom hated Amnon, because he had forced his sister
Tamar." The spirit of revenge consumed him, and he only waited his time
for a suitable opportunity to exercise it. Absalom was the rod appointed by the
Lord for the further chastening of David; a rod, as we have seen, taken out of
his own stem, his own child. "The mills of God grind slowly, but they
grind exceeding small!"
Tamar, David’s daughter, as we saw in our last,
found an asylum in the home of Absalom, following the vile treatment which she
had received from Amnon — another of David’s sons, but by a different wife. Her
brother, we are told, "hated Amnon, because he had forced his sister Tamar."
Nor did Absalom’s enmity abate at all with the passing of time, but merely
waited an occasion which he deemed would be most suitable for taking his
revenge. This only served to make more apparent his real character. There is an
anger which is sinless, as is clear from "When He (Christ) had looked
round about on them with anger, being grieved for the hardness of their
hearts" (Mar_3:5). Yet there is so
much of a combustible nature in the flesh of a Christian that he needs to turn
into earnest prayer that exhortation, "Be ye angry, and sin not: let not
the sun go down upon your wrath" (Eph_4:26).
But the sun had gone down upon Absalom’s wrath: a
deadly fire burned in his heart which two full years had no power to quench,
his crafty soul biding its time until a way opened to let out his rage on its
victim. Implacable hatred burned in Absalom toward his half-brother as though
it had been kindled but yesterday; and now his subtilty devised a sure passage
for it. He was most manifestly a child of the devil, and the lusts of his
father he was ready to willingly execute. The guile of the "serpent"
now ministered unto the fury of the "lion," for those are the two
predominant characteristics in the archenemy of God and men. This is clear from
the tactics he followed with our blessed Lord. First, we see his venomous guile
in the Temptation, and then his fiendish cruelty at the Cross. Similarly does
he work now, and thus it ever is with those whom he dominates.
"And it came to pass after two full years,
that Absalom had sheepshearers in Baalhazor, which is beside Ephraim: and
Absalom invited all the king’s Sons" (2Sa_13:23).
Corresponding to the old English custom of "harvest-home," when a
time of feasting and merriment followed the garnering of it, in Palestine the annual
occasion of "sheep shearing" was made an event of festive celebration
and of the coming together of relatives and friends. This is clear from Gen_38:12-13 and 1Sa_25:4,
1Sa_25:36 : for in the one we read,
"and Judah was comforted (after the death of his daughter), and went up
unto his sheepshearers in Timnath, with his friend," while in the other we
are told that "Nabal did shear his sheep . . . and behold, he held a feast
in his house, like the feast of a king; and Nabal’s heart was merry within him,
for he was very drunken."
During quite a lengthy interval Absalom had
concealed his bitter hatred against his half-brother under an appearance of
indifference, for we read that he "spake unto him neither good nor
bad" (2Sa_13:22). But now Absalom
deemed the time ripe for vengeance. To cover his base design he invites
"all the king’s sons’ to his feast, which he had purposed should be the
place of execution for his unsuspecting victim. Only the last great Day will
reveal how often treacherous designs have been cloaked by apparent kindness —
Judas betrayed his Master not with a blow, but a kiss!
But Absalom went to yet greater pains to hide his
base intention. "And Absalom came to the king and said, Behold now, thy
servant hath sheepshearers; let the king, I beseech thee, and his servants go
with thy servant" (2Sa_13:24).
That was downright hypocrisy, for Absalom could have had no desire that David
himself should be on the ground to witness the treachery against his Song. Nor
was the success of his cunning plot endangered by this specious move, for he
had good reason to believe that his father would decline the invitation. Such
indeed was the case: "And the king said to Absalom, Nay my son, let us not
all now go, lest we be chargeable unto thee." How that evidenced one of
the many noble traits of David’s character: his unselfish thoughtfulness of
others — his kindly consideration by refusing to put his son to unnecessary
expense. "And he pressed him," yet a little later sought to turn the
hearts of all Israel against him and wrest the kingdom from his hand!
"Howbeit he would not go, but blessed him" (2Sa_13:25), that is, pronounced a patriarchal
benediction upon him.
"Then said Absalom, If not, I pray thee, let
my brother Amnon go with us" (2Sa_13:26).
Here was the real design of Absalom in pressing the king to be present himself
at the forthcoming family-union and feast: having considerately declined his
son’s invitation, it would be doubly difficult to refuse his second request.
Yet how this pretended deference unto David’s parental authority exhibited the
perfidy of Absalom! He was determined to get Amnon into his toils, yet veiled
his bloodthirstiness under a pretense of affection and filial respect.
"And the king said unto him, Why should he go with thee?" (2Sa_13:26). David was evidently somewhat uneasy
or at least wondered what lay behind the outward show of Absalom’s friendliness
toward Amnon. But "The king’s heart is in the hand of the Lord, as the
rivers of water: He turneth it whithersoever He will" (Pro_21:1); and so the sequel clearly
demonstrated.
"But Absalom pressed him, that he let Amnon
and all the king’s sons go with him" (2Sa_13:27).
Absalom prevailed against the king’s better judgment. It may be that David
yielded to his son’s urgency from the fond hope that a full reconciliation
would be effected between the two brothers, but whether or not that be the
case, we must look higher and behold the over-ruling hand of God accomplishing
His own counsel. The Lord had declared that "the sword shall never depart
from ‘thine house" and "I will raise up evil against thee out of
thine own house" (2Sa_12:10-11),
and from the execution of that judgment there was no escape. Divine providence
so directed things that David, by giving his consent for Amnon to attend the
feast, became an unwitting accessory to Amnon’s murder. How much heavier did
this make the blow to the poor king’s heart! Yet how absolutely just were the
divine dealings with him!
"Now Absalom had commanded his servants,
saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto
you, Smite Amnon; then kill him, fear not: have not I commanded you? be
courageous, and be valiant" (2Sa_13:28).
Birds of a feather flock together: Absalom had succeeded in gathering around
him unscrupulous menials who were ready to aid him in any villainy. They knew
that the Lord God had commanded "thou shalt not kill," yet were they
ready to damn their souls to please their wicked master. The vilest characters
are rarely at a loss to find those who will aid them in the blackest of crimes.
The fearful impiety of the reprobate Absalom appears in "when I say unto
you, Smite Amnon, then kill him: fear not" — either God or man, be
regardless of consequences. Such reckless abandon marks those who are given up
by God.
But let us now observe how the righteous
retribution of God appears in every detail of this incident. First, as David’s
murder of Uriah was not a sudden surprisal into evil, but a thing deliberately
premeditated in cold blood, so Absalom’s removal of Amnon callously planned
beforehand, as verse 28 shows. Second, as the slaying of Uriah was a means to
an end — that David might obtain Bathsheba; so the killing of Amnon was but a
preliminary to Absalom’s design of obtaining the kingdom — by removing his older
brother who was heir to the throne. Third, as David did not slay Uriah by his
own hand, but made Joab an accomplice, so Absalom involved his servants in the
guilt of his crime — instead of striking the fatal blow himself. Fourth, as
David made Uriah "drunk" before his death (2Sa_11:13), so Amnon was struck down while "his heart
was merry with wine"! Who can fail to see the superintending government of
God here?
"And the servants of Absalom did unto Amnon
as Absalom had commanded" (2Sa_13:29).
How little can we foresee when tragic calamity may smite a family reunion —
"thou knowest not what a day may bring forth" (Pro_27:1). How lightly we should hold the things
of earth, for the most treasured of them are likely to be rudely snatched from
us at any moment. The predicted "sword" is now drawn in David’s
house, and the rest of his sons knew not how soon they might fall victims to
Absalom’s bloodthirstiness. Therefore do we read, "Then all the king’s
sons arose, and every man gat him upon his mule, and fled" (2Sa_13:29). What an ending to a time of
festivity! How vain are the pleasures of this poor world! How slender is the
thread upon which hangs the lives even of king’s sons!
"And it came to pass, while they were in the
way, that tidings came to David, saying, Absalom hath slain all the king’s
sons, and there is not one of them left" (2Sa_13:30).
How often the bearers of evil tidings make bad matters worse by excuselessly
exaggerating them! Things were now represented unto David as being much blacker
than they really were. There is a warning for us here: not to credit reports of
evil until they are definitely corroborated. "Then the king arose, and
tare his garments, and lay on the earth; and all his servants stood by with
their clothes rent" (2Sa_13:31).
How ready we are to believe the worst! Poor David was now as sorely afflicted
by the false news brought to him as though it had been authentic. But alas, how
slow we are to believe the Good News; such is fallen man — ready to receive the
most egregious lie, but rejecting the authority of Divine Truth.
"And Jonadab, the son of Shimeah David’s
brother, answered and said, Let not my lord suppose that they have slain all
the young men the king’s sons; for Amnon only is dead: for by the appointment
of Absalom this hath been determined from the day that he forced his sister
Tamar" (2Sa_13:32). Jonadab
appears to have had knowledge from the beginning that Absalom had definitely
purposed to slay his brother, yet had he refrained from informing the king — so
that he might use his influence to reconcile the two men, or at least take
steps to prevent murder being done. Great indeed was the guilt of Jonadab. But
again we perceive Providence overruling things. God sometimes permits the evil
plots of men to come to light, so that their intended victims receive timely
warnings (Act_9:23-25), while in other
instances He seals the mouths of those possessing such knowledge;. and this as
best subserves His own inexorable designs.
"But Absalom fled, and went to Talmai, the
son of Ammihud, king of Geshur, and was there three years" (2Sa_13:37-38). By his foul crime the land of
Israel had been defiled and his own life forfeited (Num_35:33).
He was now a debtor to that Law of which David was the guardian, for the king
held his throne on the terms of reading the Law continually and obeying the
same (Deu_17:18-20). It is true that
David had not executed punishment for Amnon’s incest, but he could scarcely
expect him to wink at barbarous fratricide. Nor could this abandoned wretch
obtain protection in any of the "cities of refuge," for they afforded
no shelter unto those who were guilty of willful murder. Only one alternative,
then, was left him, and that was to flee unto his mother’s people; and there it
was that he found an asylum.
From the human side of things it seems a great
pity that this fugitive from justice did not continue at Geshur, the place of
his heathen origin; but the sentimental heart of his father yearned after him:
"And the soul of king David longed to go forth unto Absalom: for he was
comforted concerning Amnon" (2Sa_13:39).
Time is a great healer, and after three years most of David’s horror at
Absalom’s sin and grief over Amnon’s death had worn off. "At first he
could not find in his heart to do justice on him: now he can almost find in his
heart to take him into his favour again. This was David’s infirmity"
(Matthew Henry). One can understand David’s attitude, and his subsequent
conduct, from a natural viewpoint; but from the spiritual side it betokened
another sad lapse, for divine holiness requires us to "Crucify the flesh
with the affections and lusts" (Gal_5:24):
yes, dear reader, its "affections" as well as its "lusts."
The claims of God must prevail over all natural inclinations to the contrary,
and when they do not, we have to pay dearly, as David did.
We read nothing of Absalom pining for a return
unto his father, for he was devoid of even natural affection. Fierce, proud,
utterly unscrupulous, he lacked any of the finer qualities of human nature. But
"David longed to go forth unto Absalom," yet it seemed that this son
on whom he wasted his affections was irredeemably lost to him. Absalom was
guilty of murder, and the unchanging law of God commands, "Whoso sheddeth
man’s blood by man shall his blood be shed" (Gen_9:6).
How, then, was it possible for David to restore his erring son without defying
the divine requirements of his maintaining righteous government in Israel? It
is to be duly noted that there is no word recorded of David seeking unto the
Lord at this time. Ominous silence! The energies of nature now dominated him,
and therefore there was no seeking of wisdom from above. This it is which casts
light upon the dark scenes that follow.
Chapter 14 of 2 Samuel makes known to us how it
came to pass that Absalom was brought back again to Jerusalem. The prime mover
was Joab, who was what would be termed in present-day language an astute
politician — an unprincipled man of subtle expediency. He was the leader of
Israel’s armies, and anxious to curry favor both with the king and his heir
apparent. He knew that David doted upon Absalom and reasoned that any plausible
device to bring him back would be acceptable to the king, and, at the same
time, strengthen his own position in the royal favor. But the problem
confronting him was, How might mercy rejoice against judgment? He knew too that
while there might be a godly remnant who would oppose any open flouting of the
Law, yet he counted on the fact that with the generality of Israel Absalom was
their idol: see 2Sa_14:25.
Joab therefore resorted to an artful subterfuge
whereby David might be saved from disgracing the throne and yet at the same
time regain his beloved Song. He employed a woman to pose as a desolate widow
and relate to the king a fictitious story, getting him to commit himself by
passing judgment there on. She is termed a "wise woman" (2Sa_14:2), but her wisdom was the guile of the
Serpent. Satan has no initiative, but always imitates, and in the tale told by
this tool of Joab we have but a poor parody of the parable given through
Nathan. The case she pictured was well calculated to appeal to the king’s
susceptibilities, and bring to mind his own sorrow. With artful design she
sought to show that under exceptional circumstances it would be permissible to
dispense with the executing of a murderer, especially when the issue involved
the destruction of the last heir to an inheritance.
The story she related was far from being an
accurate portrayal of the real facts of the case relating to Absalom. First,
Absalom had not slain Amnon during a fit of sudden anger, nor had he murdered
him when they were alone together (2Sa_14:6);
instead, he was slain by deliberate malice, and that, in the presence of his
brethren. Second, there was no cruel persecution being waged against Absalom by
those who coveted his inheritance (2Sa_14:7):
but the righteous Law of God demanded his death! Third, Absalom was not the
only remaining son of David (2Sa_12:24-25),
so that there was no immediate danger of the royal line becoming extinct, as the
woman represented (2Sa_14:7). These
half-lies clearly indicated the source of this woman’s "wisdom," and
had David been in communion with God at the time, he had not been imposed upon
or induced to deliver such an unholy judgment.
But apart from these glaring inaccuracies, the
tale told by this woman made a touching appeal to the king’s sentiments, and
prevailed upon him. First, he hastily promised to protect her (2Sa_14:10), and then rashly confirmed the same
by an oath (2Sa_14:11). Then she
applied his concession to the case of Absalom and intimated that David was
going against the interests of Israel (not displeasing God, be it noted!) in
allowing his son to remain in exile (2Sa_14:13).
Next she argued that since God in His sovereignty has spared David’s life
(notwithstanding his murder of Uriah), it could not be wrong for him to show
leniency unto Absalom (2Sa_14:13).
Finally, she heaped flattery upon the king (2Sa_14:17).
The sequel was that David willingly concluded his oath to this woman obliged
him to recall Absalom (2Sa_14:21), and
accordingly he gave orders to Joab for him to be brought back.
It was fleshly sentiment, and not a concern for
God’s glory, which moved David to authorize Joab to bring back Absalom. Some of
our readers may regard this as a harsh verdict and say, "Possibly the
writer is not a parent, if he were, perhaps he would better understand the case
before him. Was not David actuated by love for his erring son? Surely God does
not expect His people to be without natural affection." Ah, dear reader,
the claims of the Lord are both high and comprehensive, and His requirements
much more exacting than many like to recognize. Right eyes are to be plucked
out and right hands cut off (Mat_5:29-30)
— things which are very dear to us — if they prove a hindrance to our treading
the Narrow Way; and that is indeed a painful sacrifice, is it not? — so
painful, that nothing short of the supernatural but sufficient grace of God can
enable any of us thereunto.
"If any man come to Me," said the Lord
Christ, "and hate not his father, and mother, and wife, and children, and
brethren, and sisters, yea, and his own life also, he cannot be My
disciple" (Luk_14:26). No wonder
that He bade intending disciples to "set down first and count the
cost" (Luk_14:28). Christ will be
Lord of all, or He will not be Lord at all. He requires the throne of our
hearts, and all other interests and inclinations must bow before His sovereign
will. Alas, how little are His claims emphasized today! How His holy standard
has been lowered! How His Gospel has been cheapened! How maudlin sentimentality
now ousts the principles of holiness in the great majority of those who bear
His name! How those who endeavor, in their feeble way, to press the divine requirements
are now condemned as being heartless and censorious.
"But surely a Christian is not required to
become an unemotional stoic, devoid of all natural affection." No, indeed;
grace in the heart does not harden, but softens. Nevertheless, holiness, and
not carnal sentiment, is to dominate the Christian. Natural affections are not
to be granted a lawless license, but are to be regulated by the precepts of
Scripture. A Christian is permitted to lament the death of a fellow-believer,
yet is he bidden to "sorrow not even as others which have no hope" (1Th_4:13). We are exhorted to mortify
"inordinate affection" (Col_3:5),
that is, lawless and excessive fondness. And sometimes we have to choose — as
David did — between honoring God by an obedience which requires us to set aside
the yearnings of nature, or dishonor Him by yielding to fleshly emotions: in
such a case self (the natural man) is to be denied.
Take it on its lowest ground. Do not those
parents defeat their own ends who, from a miscalled "love," fail to
deal sternly with the disobedience and defiance of their little ones; and who
when their children are grown up, wink at their sins? How many a shiftless
youth, whose every whim is gratified by his doting mother, develops into a
worthless wastrel! How many a flighty daughter is allowed her own way, under
the pretext of "letting her have a good time," only to end in her
becoming a woman of the streets! Even the natural man is responsible to bring
his affections under the control of his judgment, and not let his heart run
away with his head. But the child of God is to be regulated by far higher and
holier principles, and is to subordinate the yearnings of nature to the glory
of God by obeying His commandments.
Now in his ordering Joab to Fetch back Absalom
from Geshur, David acted according to the dictates of "natural
affection," and not out of any regard to the honor of the Lord. Joab knew
how to work upon his weakness, as is evident from the success of his scheme
through the woman of Tekoah. She so wrought upon his sentiments that he rashly
gave a verdict in favor of the criminal depicted in her story; and then she
persuaded him to restore his treacherous Song. Yet nothing could possibly
justify him in disregarding the divine law, which cried aloud for the avenging
of Amnon. God had given no commandment for his son to be restored, and
therefore His blessing did not attend it. David paid dearly for his foolish
pity, as we shall see from the sequel; and that is recorded for our learning.
God grant that some parents at least who read these lines will take this solemn
lesson to heart.
"So Joab arose and went to Geshur, and
brought Absalom to Jerusalem. And the king said, Let him turn to his own house,
and let him not see my face. So Absalom returned to his own house, and saw not
the king’s face" (2Sa_14:23-24).
Previously we read that "David mourned for his son every day" and
"the soul of king David was consumed (margin) to go forth unto
Absalom" (2Sa_13:37-39), whereas
now that he is brought back to Jerusalem orders are given that he must not see
the kings face. What a strange thing human nature is! What expedients it will
resort to and compromises it will make in order to save its face. Possibly some
of the more godly of David’s counselors had demurred at his Routing of the Law,
and maybe his own heart was uneasy over the step he had taken; and so as a sop
to his conscience, and in order to quiet the censures of others, Absalom was
confined to his own private dwelling.
Some writers are of the opinion that this measure
of the king was designed for the humbling of his son, hoping that he would now
be brought to see the heinousness of his sin and repent for it. But surely
there had been sufficient time for that in his three years’ sojourn in Geshur.
No, we believe that what we have pointed out above is the more likely
explanation. By permitting Absalom to return to his own house David exercised
mercy, and by denying him entrance to the court he made a show of justice,
persuading himself by this interdict he evidenced his abhorrence of Amnon’s
murder. Nevertheless the fact remained that, as chief magistrate in Israel,
David had set aside the divine law. Therefore he must not be surprised if his
wayward son now resorts to further lawlessness, for there is no escape from the
outworking of the principle of sowing and reaping.
"But in all Israel there was none to be so
much praised as Absalom for his beauty: from the sole of his foot even to the
crown of his head there was no blemish in him" (2Sa_14:25). How this reveals the low state of the Nation at
that time! Absalom was not esteemed for his moral worth, for he was utterly
lacking in piety, wisdom, or justice. His handsome physique was what appealed
to the people. His abominable wickedness was ignored, but his person was admired
— which only served to increase his arrogance, ending in his utter ruin. Alas,
how often a corrupt mind indwells a sound body. How sad it is to observe our
decadent generation valuing physical beauty and prowess more highly than moral
virtues and spiritual graces. The allowing of his luxuriant hair to grow to
such a length, and then afterwards weighing it (2Sa_14:26),
shows the pride and effeminacy of the man. The three sons born to him (2Sa_14:27) evidently died at an early age: see 2Sa_18:18.
"So Absalom dwelt two full years in
Jerusalem, and saw not the king’s face. Therefore Absalom sent for Joab, to
have sent him to the king; but he would not come to him, and when he sent again
the second time, he would not come" (2Sa_14:28-29).
In the light of the immediate sequel it is clear that Absalom was chafing at
his confinement (that he "sent for Joab" indicates he was virtually a
prisoner in his own house) because it interfered with the development of his
evil plans, and that the reason why he was anxious to be reconciled to the king
was that he might obtain his liberty and thus be able to win the Nation over to
himself. Probably this was the reason why Joab declined to visit him:
suspecting his disloyal designs, knowing what a dangerous character he was to
be at large.
"Therefore he said unto his servants, See
Joab’s field is near mine and he hath barley there; go and set it on fire. And
Absalom’s servants set the field on fire" (2Sa_14:30).
He was still the same self-willed character: "who is lord over us?"
being the language of all his actions. The three years he had spent at Geshur
and his two years of isolation in Jerusalem had wrought no change in him: his
heart was not humbled and his pride was not mortified. Instead of being
thankful that his life has been spared, he deems himself sorely wronged for
being secluded from the court. Instead of being grateful to Joab for bringing
him back from Geshur, he now takes a mean revenge upon him because he refused
his present request. Such conduct displayed a self-will that would brook no
denial; a man of violence ready to go to any lengths in order to have his own
way. The fear of God was not in him, nor had he any respect for his neighbor.
"Then Joab arose, and came to Absalom unto
his house, and said unto him, Wherefore have thy servants set my field on
fire?" (2Sa_14:31). At first sight
it seems strange after twice refusing to see Absalom, that now, after being
insulted and injured, Joab should grant his request, and mediate for him with
the king; yet a little reflection will make it clear. Joab was a shrewd
politician, with his finger on the public’s pulse, and he knew full well that
Absalom stood high in the favor of the people (2Sa_14:25):
and now that he had further proof of the fury and power of the man — his
servants being ready at his bidding to do violence unto the property of the
general of the army! — he was afraid further to cross his will; and probably,
with an eye to the future, he also wished to keep in his good books.
"And Absalom answered Joab, Behold, I sent
unto thee, saying. Come hither, that I may send thee to the king, to say,
Wherefore am I come From Geshur? it had been good for me to have been there
still: now therefore let me see the king’s face; and if there be any iniquity
in me, let him kill me" (2Sa_14:32).
What an arrogant and insolent attitude to assume toward his royal parent: one
which manifested the grossest ingratitude, a contempt for the king’s authority,
and a deliberate challenge for him to enforce the law. Rightly did Matthew Henry
point out, "His message was haughty and imperious, and very unbecoming
either a son or a subject. He undervalued the favour that had been shown him in
recalling him from banishment, and restoring him to his own house. He denies
his own crimes, though most notorious, and will not own that there was any
iniquity in him, insinuating that, therefore, he had been wronged in the
rebukes he had been under. He defies the king’s justice, ‘Let him kill me, if
he can find it in his heart,’ knowing he loved him too well to do it."
"So Joab came to the king, and told him: and
when he had called for Absalom, he came to the king, and bowed himself on his
face to the ground before the king; and the king kissed Absalom" (2Sa_14:33). Alas, notwithstanding his insulting rudeness
Absalom prevailed upon the king to yield. His better judgment blinded by
intemperate affection for his son, David invited Absalom to the palace. By
prostrating himself before the king Absalom feigned submission to his
authority, yet his heart was full of base designs to secure the throne for
himself. David sealed his pardon with a kiss, instead of allowing the Law to
take its course. As another has well said. "David’s inordinate tenderness
only paved the way for Absalom’s open rebellion. Terrible warning! Deal
tenderly with evil, and it will, assuredly, rise to a head and crush you in the
end. On the other hand, meet evil with a face of flint, and victory is sure.
Sport not with the serpent, but at once crush it beneath your feet."
Whilst all this trouble was brewing around David
a strange passiveness seems to have crept over him, and to have continued till
his flight before Absalom. The narrative is singularly silent about him. He
appears to be paralyzed by the consciousness of his past sins: he originated
nothing. He dared not punish Amnon, and could only weep when he heard of
Absalom’s crime. He weakly craved for the return of the latter, but could not
bring himself to send for him till Joab urged it. A flash of his old kingliness
appeared for a moment in his refusal to see his son, but even that vanished
when Joab chose to insist that Absalom should return to the court. He had no
will of his own, but had become a mere tool in the hands of his fierce general
— Joab having gained this hold over him by his complicity in Uriah’s murder. At
every step he was dogged by the consequences of his own wrong-doings, even
though God had pardoned his sins.
Beautifully did Alexander Maclaren, in his little
work, "The Life of David as reflected in his Psalms," throw light
upon this particular stage of his career, and we feel we cannot do our readers
a better service than close this chapter with a rather lengthy quotation
therefrom. "It is not probable that many Psalms were made in those dreary
days. But the forty-first and fifty-fifth are with reasonable probability,
referred to this period by many commentators. They give a very touching picture
of the old king during the four years in which Absalom’s conspiracy was being
hatched. It seems from the forty-first that the pain and sorrow of his heart
had brought on some serious illness, which his enemies had used for their own
purposes and embittered by hypocritical condolences and ill-concealed glee. The
sensitive nature of the Psalmist winces under their heartless desertion of him,
and pours our its plaint in this pathetic lament. He begins with a blessing on
those who ‘consider the afflicted’ — having reference, perhaps, to the few who
were faithful to him in his languishing sickness. He passes thence to his own
case, and, after humble confession of his sin — almost in the words of the
fifty-first Psalm — he tells how his sick bed had been surrounded by different
visitors.
"His disease drew no pity, but only fierce
impatience that he lingered in life so long. ‘Mine enemies speak evil of me —
when will he die, and his name have perished?’ One of them, in especial, who
must have been a man in high position to gain access to the sick chamber, has
been conspicuous by his lying words of condolence. ‘If he come to see me, he speaketh
vanity.’ The sight of the sick king touched no cord of affection, but only
increased the traitor’s animosity — ‘his heart gathered evil to itself’ — and
then, having watched his pale face for wished-for unfavorable symptoms, the
false friend hurries from the bedside to talk of his hopeless illness — ‘he
goeth abroad, he telleth it.’ The tidings spread, and are stealthily passed
from one conspirator to another: ‘all that hate me whisper together against
me.’ They exaggerate the gravity of his condition, and are glad because, making
the wish the father to the thought, they believe him dying — ‘a thing of
Belial’ (i.e. a destructive disease) say they, ‘is poured out upon him, and now
that he lieth, he shall rise up no more.
"We should be disposed to refer the
thirty-ninth Psalm also to this period. It, too, is the meditation of one in
sickness, which he knows to be a divine judgment for his sin. There is little
trace of enemies in it; but his attitude is that of silent submission, while
wicked men are disquieted around him — which is precisely the characteristic
peculiarity of his conduct at this period. It consists of two parts (Psa_39:1-6 and Psa_39:7-13),
in both of which the subjects of his meditations are the same, but the tone of
them different. His own sickness and mortality, and man’s fleeting, shadowy
life, are his themes. The former has led him to think of the latter.
"It may be observed that this supposition of
a protracted illness, which is based upon these Psalms, throws light upon the
singular passiveness of David during the maturing of Absalom’s conspiracy, and
may naturally be supposed to have favoured his schemes, an essential part of
which was to ingratiate himself with suitors who came to the king for judgment,
by affecting great regret that no man was deputed of the king to hear them. The
accumulation of untried causes, and the apparent disorganization of the
judicial machinery, are well accounted for by David’s sickness."
"And it came to pass after this, that
Absalom prepared him chariots and horses, and fifty men to run before him"
(2Sa_15:1). The "after this"
refers to what now followed upon David’s receiving back into his favor the son
who had murdered a brother (2Sa_14:33).
If a spark of gratitude had burned in his breast, Absalom would now have sought
to do all in his power toward forwarding the interests of his indulgent father.
But alas, so far from strengthening the hands of his royal parent, he sets to
work to dethrone him. Absalom was now in the position to develop his vile plan
of deposing David. The methods he followed thoroughly revealed what a godless
and unscrupulous scoundrel he was. The first thing here recorded of him at once
intimated his utter contempt of God and manifested his affinity with the
heathen.
Jehovah requires His people to conduct themselves
differently from the idolatrous nations surrounding them, and therefore He
gave, among others, this law for the regulation of Israel’s king: But he shall
not multiply horses to himself" (Deu_17:16).
It was in accord with this, that, when the King of kings formally presented
Himself to Israel, He appeared "meek and sitting upon an ass" (Mat_21:5), so perfectly did He honor the Law in
every detail. But Absalom was of a totally different type: arrogant, proud,
self-willed. All the other sons of David rode upon mules (2Sa_13:19), but nothing less than "chariots
and horses" would satisfy this wicked aspirant to the kingdom.
The "fifty men to run before him" was a
symbol of royalty: see 1Sa_8:11; 1Ki_1:5. In acting thus, Absalom took advantage
of his father’s fond attachment and basely traded upon his weakness.
Unauthorized by the king, yet not forbidden by him, he prepared an imposing
retinue, which gave him a commanding status before the nation. Finding himself
unchecked by the king, he made the most of his position to seduce the hearts of
the people. By means of underhand methods, Absalom now sought to turn toward
himself the affection of his father’s subjects. From the employment of force (2Sa_14:30), he resorted to craftiness. As we
have said before, these two are the leading characteristics of the devil: the
violence of the "lion" and the guile of the "serpent," and
thus it ever is with those whom he fully possesses.
"And Absalom rose up early, and stood beside
the way of the gate: and it was so, that when any man that had a controversy
came to the king for judgment, then Absalom called unto him, and said, Of what
city art thou? And he said, Thy servant is of one of the tribes of Israel. And
Absalom said unto him, See, thy matters are good and right; but there is no man
deputed of the king to hear thee. Absalom said moreover, Oh that I were made
judge in the land, that every man which hath any suit or cause might come unto
me, and I would do him justice! And it was so, that when any man came nigh to
him to do him obeisance, he put forth his hand, and took him, and kissed him.
And in this manner did Absalom to all Israel that came to the king for
judgment: so Absalom stole the hearts of the men of Israel" (2Sa_15:2-6).
A few explanatory comments are required upon some
of the terms in the above verses. First, the "way of the gate" was
the place of judgment, that is, of judicial assize (see Gen_19:1; Gen_23:10,
Gen_23:18; Gen_34:20;
Rth_4:1). "Thy matters" in 2Sa_15:3 signifies "thy suit or cause"
as in 2Sa_15:4. The obvious intention
of Absalom in stationing himself at this important center was to ingratiate
himself with the people. His "thy matters are good and right" to all
and sundry alike, showed his determination to win them regardless of the
requirements of justice or the claims of mercy. His "there is no one
deputed of the king to hear thee" was a dastardly attempt to create
prejudice and lower the sovereign in their eyes. His "O that I were made
judge in the land" revealed the lusting of his heart; neither pleasure nor
pomp contented him — he must have power too. His embracing of the common people
(2Sa_15:5) was a display of (pretended)
humility and geniality.
"So Absalom stole the hearts of the men of
Israel," upon which Thomas Scott well said, "He did not gain their
hearts by eminent services, or by a wise and virtuous conduct. But he affected
to look great, as heir to the crown, and yet to be very condescending and
affable to his inferiors: he pretended a great regard to their interests, and
threw out artful insinuations against David’s administration; he flattered
every one who had a cause to be tried, with the assurance that he had right on
his side; that, if it went against him, he might be led to accuse David and the
magistrates of injustice. Though Absalom knew not how to obey, and deserves to
die for his atrocious crime, yet he expressed a vehement desire to be judge
over all the land, and suggested that suits should not then be so tedious, expensive,
and partially decided as they were. This he confirmed by rising early and by
apparent application; though it was other people’s business, and not his own
duty: and by such sinister arts, united with his personal attractions and
address, he imposed upon multitudes all over the land to prefer so worthless a
character to the wise, righteous, and pious David."
Ere proceeding further let us pause and ask the
question, What is there here for our own souls? This should ever be the
principal concern of our minds as we read the Word of God. Its historical
sections are full of important practical teaching: many valuable lessons may be
learned therefrom if only we have hearts to receive them. Ah, that is the point
on which so much turns. There must be a readiness and willingness on my part if
I am to profit spiritually from what I peruse; and for that, there must be
humility. Only a lowly heart will perceive that I am likely to be attracted by
the same baits which led to the downfall of others; that I am liable to the
same temptations they met with, and that unless I guard the particular gate at
which the enemy succeeded in gaining an entrance into their souls, he will just
as surely prevail over me. O for grace to heed the solemn warnings which are
found in every incident we ponder.
Now look again at what is recorded here.
"Absalom stole the hearts of the men of Israel." Surely that is the
sentence which should speak most loudly to us. It was not the open enemies of
David that he wrought upon, but his subjects. It was not the Philistines whom
he enlisted but the people of God whom he seduced. Absalom sought to sow the
seeds of discontent in their minds, to alienate their affections from David, to
render them disloyal to their king. Ah, is not the lesson plain? Is there not
one who is ever seeking to seduce the subjects of Christ? tempting them to
revolt from allegiance to His sceptre, endeavoring to allure them into his
service. Learn, then, dear friend, to look beneath the surface as you read the
Holy Scriptures, to see through the historical details to the underlying
principles that are therein illustrated, to observe the motives which prompted
to action; and then apply the whole to yourself.
What had you done had you been one of those
"men of Israel" whose hearts Absalom was seeking to divorce from
David? The answer to that question would have turned entirely on one thing: was
your heart satisfied with David? Of this tempter we read, "But in all
Israel there was none to be so much praised as Absalom for his beauty: from the
sole of his foot even to the crown of his head there was no blemish in
him" (2Sa_14:25), thus there was
everything about his person to appeal to "the lust of the flesh." And
as we have seen, "Absalom prepared him chariots and horses, and fifty men
to run before him," thus there was an appeal to "the lust of the
eyes." Moreover, he promised to further the temporal interests of all who
had "a controversy," that is, of all who considered they had a
grievance and were being hardly dealt with: thus there was an appeal to
"the pride of life" (1Jo_2:16).
Were those things more than sufficient to counterbalance the excellencies which
David possessed?
Again we say, Look beneath the historical
characters and discern those whom they typified! When Satan comes to tempt the
subjects of the antitypical David he assumes his most alluring character and
dangles before us that which appeals either to the lust of the flesh, the lust
of the eye, or the pride of life. But mark it well, dear reader, that Satan’s
baits have no attraction for those who are in communion with and finding their
joy in the Lord. And he knows that full well, and therefore does he seek to
stir up enmity against Him. He knows he cannot cause a regenerate soul to
dislike the person of the Lord, so he endeavors to create dissatisfaction with
His government over us. It was so in the type: "there is no man deputed of
the king to hear thee." Ah, it is here we most need to be on guard: to
resist every effort of Satan’s to bring us to murmur at the Lord’s providences.
But we must turn from the spiritual application back again to the historical.
And what of David during this time? He could
hardly have been totally ignorant of the perfidy of his son: some tidings must
have reached him of the treacherous plot now on foot to dispose him. Yet there
is no hint that he took any steps to thwart Absalom. How, then, shall we
account for his apathy? At the close of our last chapter we dwelt upon the
strange passiveness which characterized David during this stage of his
checkered career, suggesting that the explanation proffered by Alexander
Maclaren was a most likely one and apparently confirmed by the Scriptures,
namely, that during this period the king suffered from a severe and protracted
sickness. That helpful writer called attention to the fact that many of the
best commentators regard Psa_41:1-13
and 55 as being composed by David at this time. Having already given his brief
remarks upon the former, we will now reproduce those upon the latter;
suggesting that Psalm 55 be read through at this point.
"The fifty-fifth psalm gives some very
pathetic additional particulars. It is in three parts: a plaintive prayer and
portraiture of the psalmist’s mental distress (Psa_55:1-8);
a vehement supplication against his foes, and indignant recounting of their
treachery (Psa_55:9-16); and, finally a
prophecy of the retribution that is to fall upon them (Psa_55:17-23). In the first and second portions
we have some points which help to complete our picture of the man. For instance,
his heart is ‘sore pained’ within him, the ‘terrors of death’ are on him, ‘fear
and trembling’ are come to him, and ‘horror" has covered him. All this
points, like subsequent verses, to his knowledge of the conspiracy before it
came to a head.
"The state of the city, which is practically
in the hands of Absalom and his tools, is described with bold imagery. Violence
and strife in possession of it, spies prowling about the walls day and night,
evil and trouble in its midst, and destruction, oppression, and deceit — a
goodly company — flaunting in its open spaces. And the spirit, the brain of the
whole, is the trusted friend whom he had made his own equal, who had shared his
secretest thoughts in private, who had walked next him in solemn processions to
the temple. Seeing all this, what does the king do, who was once so fertile in
resource, so decisive in counsel, so prompt in action? Nothing. His only weapon
is prayer: ‘As for me, I will call upon God; and the Lord will save me. Evening
and morning, and at noon, will I pray, and cry aloud; and He shall hear my
voice.
"He lets it all grow as it list, and only
longs to be out of all the weary coil of troubles. ‘O that I had wings like a
dove, then would I fly away and be at rest. Lo, I would flee far off, I would
lodge in the wilderness. I would swiftly fly to my refuge from the raging wind,
from the tempest.’ The languor of his disease, love for his worthless son,
consciousness of sin, and submission to the chastisement through ‘one of his
own house,’ which Nathan had foretold, kept him quiet, though he saw the plot
winding its meshes round him. And in this submission patient confidence is not
wanting, though subdued and saddened, which finds expression in the last words
of this psalm of the heavy laden, "Cast thy burden upon the Lord, and He
shall sustain thee . . . I will trust in Thee.’"
Much of what Absalom said to those whose hearts
he stole had, no doubt, a measure of truth in it. The disorders and sorrows of
David’s house had borne heavily on the king: his energy flagged, his health was
broken, and the influence of his throne proportionately weakened. Absalom saw
the defects of his father’s government, and perceived that others saw them too,
and quickly and meanly he took advantage of the situation, deprecating David
and extolling himself. Yet David idolized Absalom, indeed, this was one of his
chief failures, and bitterly was he now made to smart for cherishing such a
viper in his bosom. He knew that Absalom was exalting himself. He knew that the
calling of God was not with him, but with Solomon (2Sa_7:12;
2Sa_12:25). He knew that Absalom was
godless, that the flesh ruled him in all his ways; and yet, knowing all this,
he interfered not to restrain him.
"And it came to pass after forty years, that
Absalom said unto the king, I pray thee, let me go and pay my vow, which I have
vowed unto the Lord, in Hebron" (2Sa_15:7).
We are not sure from what point these forty years date, but certainly not from
the time of David’s coronation, for in such a case we would now have arrived at
the closing year of his reign, which is obviously not the case — see 2Sa_21:1. Possibly it is to be dated from the
time of his first anointing (1Sa_16:13).
At any rate, that which is most germane to our present line of meditation is,
Absalom considered that his wicked plot was ripe for execution, hence he now
proceeded to put the finishing touches to it. Nothing less than the kingdom
itself was what he determined to seize.
"For thy servant vowed a vow while I abode
at Geshur in Syria, saying, If the Lord shall bring me again indeed to
Jerusalem, then I will serve the Lord. And the king said unto him, Go in peace.
So he arose, and went to Hebron" (2Sa_15:8-9).
Absalom’s duplicity and hypocrisy appear in all their hideousness. He cloaked
his insurrection under the guise of offering sacrifice unto Jehovah (Deu_23:21-23) in performance of a vow which he
pretended to have made. He had no love for his parent and no fear for his God,
for he dared now to mock His worship with a deliberate lie. He cunningly
imposed upon his poor father’s hopes that at last his wayward son was becoming
pious. No doubt David had often prayed for him, and now he supposed that his
supplications were beginning to be answered. How delighted he would be to hear
that Absalom desired to "serve the Lord," and therefore he readily
gave his consent for him to go to Hebron.
"But Absalom sent spies throughout all the
tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye
shall say, Absalom reigneth in Hebron" (2Sa_15:10).
Let this be a warning to parents not to assume too readily that their children
have experienced the new birth, but wait to see the fruits of the same. Instead
of journeying to Hebron in order to worship Jehovah, Absalom’s purpose was to
be acclaimed monarch over Israel. "Hebron" was not only the place
where he was born (2Sa_3:2-3) but it
was also where David had commenced his reign (2Sa_5:1-3).
These "spies" that he sent forth were either his own trusted
"servants" (2Sa_14:30) or
those whose hearts he had stolen from David and on whom he could now rely to
further his evil scheme. Those who would hear this proclamation "Absalom
reigneth" might draw whatever conclusion they pleased — that David was
dead, or that he had relinquished the reins of government, or that the Nation
at large preferred his attractive Song.
"And with Absalom went two hundred men out
of Jerusalem, that were called, and they went in their simplicity, and they
knew not any thing" (2Sa_15:11).
No doubt these "two hundred men were persons of rank and prominence, being
summoned to accompany the king’s son to a sacred feast. Absalom’s object was to
awe the common people and give them the impression that David’s cause was now
being deserted at headquarters. Thus these men unwittingly countenanced
Absalom’s evil devices, for their presence signified that they supported his
treaSong. This is a fair sample of the methods employed by unprincipled
politicians to further their selfish ends, getting many to join their ranks or
party under a complete misconception of the leader’s real policy.
"And Absalom sent for Ahithophel, the
Gilonite, David’s counsellor, from his city, even from Giloh, while he offered
sacrifices. And the conspiracy was strong, for the people increased continually
with Absalom" (2Sa_15:12). The man
whose aid Absalom now sought was a renowned statesman, apparently no longer on
friendly terms with David. He was a fit tool for the insurrectionist, though in
the end God turned his counsel into foolishness. The sovereignty which God
displays in His providences is as patent as it is awe-inspiring. As He
graciously raises up those to befriend His people in the hour of their need, so
He has appointed those who are ready to help the wicked in the furthering of
their evil plans. As there was an Ittai loyal to David, so there was an
Ahithophel to counsel Absalom.
There are few incidents in the checkered life of
David more pathetic than the one which is now to engage our attention,
illustrating as it also does the providential ups and downs and the alternating
spiritual prosperity and adversity which is the lot of God’s people on this
eaRuth All is not unclouded sunshine with them, nor is it unrelieved gloom and
storm. There is a mingling of both; joys and sorrows, victories and defeats,
assistance from friends and injuries from foes, smiles from the Lord’s
countenance and the hidings of His face. By such changes opportunities are
afforded for the development and exercise of different graces, so that we may,
in our measure, "know how to be abased and how to abound . . . both to be
full and to be empty" (Phi_4:12);
and above all, that we may, amid varying circumstances, prove the unchanging
faithfulness of God and His sufficiency to supply our every need.
David was called to leave the lowly plains of
Bethlehem to participate in the honors of Saul’s palace. From tending the flock
he became the conqueror of Goliath and the popular hero of Israel. But soon
Saul’s friendship was changed to enmity, and David had to flee for his life,
and for many weary months he was hunted as a partridge on the mountains.
Subsequently his fortunes were again greatly altered, and from being an outcast
he was crowned king of Israel. Then he was enabled to capture Jerusalem, the
stronghold of Zion, which became "the city of David" (2Sa_5:7). There he established his court and
thither he "brought up the ark of the Lord with shouting and with the
voice of the trumpet" (2Sa_6:15).
But now we are to behold him fleeing from Jerusalem and being separated from
the holy ark: a fugitive once more, in humiliation and deep anguish.
Ah, my reader, if you be one of God’s elect,
expect not a smooth and easy path down here, but be prepared for varying
circumstances and drastic changes. The Christian’s resting place is not in this
world, for "here have we no continuing city" (Heb_13:14). The Christian is a
"pilgrim," on a journey; he is a "soldier," called on to
fight the good fight of faith. The more this be realized, the less keen will be
the disappointment when our ease is disturbed and our outward peace rudely
broken in upon. "Many are the afflictions of the righteous," and if
they come not to us in one form, they most certainly will in another. If we
really "appropriate" this promise (!) then we shall not be so
staggered when those afflictions come upon us. It is written that "we must
through much tribulation enter into the kingdom of God" (Act_14:22), and therefore we should make up our
minds to expect the same, and to "think it not strange" (1Pe_4:12) when we are called upon to pass
through "the fiery trial."
Affliction, tribulation and fiery trial were now
David’s portion. "And there came a messenger to David, saying, The hearts
of the men of Israel are after Absalom" (2Sa_15:13).
Visualize the sad scene: the dark clouds of a threatened revolt had been
steadily gathering, and now the storm bursts on the king’s head. By this time
David was some sixty years of age, with health and strength greatly impaired.
Ahithophel, his trusted counselor, had deserted him, and Absalom his favorite
son was now risen in rebellion against him. Not only his throne, but his very
life was in danger, together with the lives of his wives and their little ones
— Solomon was scarcely ten years old at this time. What, then, does the king
do? Nothing! There was no calling of a counsel, no effort made to provision
Jerusalem for the withstanding of a siege, no determination to stand his
rightful ground and resist his lawless Song.
"And David said, unto all his servants that
were with him at Jerusalem, Arise, and let us flee; for we shall not else
escape from Absalom: make speed to depart, lest he overtake us suddenly; and
bring evil upon us, and smite the city with the edge of the sword" (2Sa_15:14). Now that at last the blow falls,
David passively acquiesces in what he evidently felt to be God’s righteous
chastisement upon him. When the awful news arrives that Absalom had set up the
standard of revolt at Hebron, David’s only thought was immediate flight. The
intrepid warrior was now almost cowardly in his eagerness to escape, and was
prepared to give up everything without a blow. It seemed as though only a touch
was needed to overthrow his throne. He hurries on the preparations for flight
with nervous haste. He forms no plans beyond those of his earlier wish to fly
away and be at rest.
That David had good reason to conclude the
situation which now confronted him was a just retribution upon his own crimes
is quite evident. First, the Lord had declared, "I will raise up evil
against thee out of thine own house" (2Sa_12:1),
fulfilled here in the insurrection of his favorite Song. Other evidences
thereof will come before us later, but at this point we will consider, second,
Ahithophel’s joining hands with the rebel. No sooner had Absalom determined to
execute his daring plan than he looked to Ahithophel. He appears, for some
reason not specifically mentioned, to have confidently counted upon his
cooperation; nor was he disappointed. "And Absalom sent for Ahithophel the
Gilonite, David’s counsellor, from his city, even from Giloh" (2Sa_15:12). It is to be carefully noted that
immediately after Ahithophel’s coming to Absalom, we are informed, "And
the conspiracy was strong, for the people increased continually with
Absalom" (2Sa_15:12) — intimating
that Ahithophel was a host in himself.
"And the counsel of Ahithophel, which he
counselled in those days, was as if a man had inquired at the oracle of God: so
was all the counsel of Ahithophel both with David and with Absalom" (2Sa_16:23): in view of this statement we need
not be surprised that his joining heart and hand with Absalom so greatly
strengthened his cause. There is no doubt that he was the chief instrument in
this conspiracy, and the prime reason why so many in Israel turned from the
king to his traitorous Song. His official status and the great influence which
he possessed over the people made Absalom glad to avail himself of his help,
both to sink the spirits of David’s party and to inspire his own with
confidence, for Ahithophel was commonly regarded as a prophet. But what was it
that made Ahithophel respond so readily to Absalom’s invitation, and cause him
to find still greater favor in the eves of the people, as one who had been
grievously wronged and deserved to be avenged of his adversity?
To answer this question the Scriptures must be
searched and passage carefully compared with passage. In the second half of 2
Samuel 23 the names are given of the thirty-seven men who formed the special
body "guard’ (2Sa_23:23) of David.
Among them we find "Eliam the son of Ahithophel the Gilonite" (2Sa_23:34) and "Uriah the Hittite" (2Sa_23:39). Thus Eliam and Uriah were
fellow-officers and would be much thrown together. Hence, we need not be
surprised to learn that Uriah married the daughter of Eliam (see 2Sa_11:3). Thus Bathsheba, whom David so
grievously wronged, was the grand-daughter of Ahithophel; and Uriah, whom he so
cruelly murdered, was his grandson by marriage! Does not this fact explain why
David’s "familiar friend" (Psa_41:9)
became his deadly foe, and account for his readiness to aid Absalom — thus
seeking to avenge the dishonor brought upon his house.
Some years had passed since this dishonor had
come upon the family of Ahithophel, and during that interval it appears that he
had turned his hack upon David and the court, and had quietly retired to his
birthplace (2Sa_15:12). Brooding over
the grievous wrongs which David had done to his family, the spirit of revenge
would rankle in his heart. It seems that Absalom was well aware of this, and
perceived that Ahithophel was only waiting for a suitable opportunity to give
vent to his feelings and execute his meditated wrath upon the head of David.
Does not this explain why Absalom approached him with confidence, made known to
him his treason, and counted on him welcoming the news and becoming his
fellow-worker? Does not this also account for so many of the people
transferring their allegiance from a throne which they knew to be defiled with
adultery and murder to the rebellious son?
Not only does Ahithophel’s blood-relationship to
Bathsheba explain his readiness to take sides with Absalom against the king,
and account for the common peoples’ transference of loyalty, but it also
supplies the key to David’s own attitude and conduct at this time. It was additional
evidence to him that God was now dealing with him for his sins — other proofs
of this will come before us later, but we must not anticipate. And most blessed
is it to observe him bowing so meekly to the divine rod. David felt that to
withstand Absalom would be to resist the Lord Himself; therefore, instead of
strengthening his forces in Jerusalem and maintaining his ground, he flees. We
cannot but admire the lovely fruit brought forth by the Spirit at this time in
David’s heart, for to Him, and not to mere nature, must be attributed that
which is here presented to our view.
Long before this we had occasion to admire the
beautiful spirit evidenced by David when suffering for righteousness, now we
behold it again when he was suffering for transgressions. Then we saw him as
the martyr in the days of Saul, bringing forth the fruits of meekness,
patience, and confidence in God, willing to be hounded by Saul day after day,
and refusing to take vengeance into his own hands and smite the Lord’s
anointed. But here we see David as the penitent: his sin has found him out,
brought into remembrance before God, and he submissively bows his head and
accepts the consequences of his wrongdoing. This is quite beautiful,
manifesting again the workmanship of the Spirit of God in David. He alone can
quiet the turbulent heart, subdue the rebellious will, and mortify that innate
desire to take matters into our own hands; as He alone can bring us to humble
ourselves beneath the mighty hand of God, and hold our peace when He visits our
iniquity "with stripes" (Psa_89:32).
Yes, it is, as we said in our opening paragraphs,
changing circumstances that afford opportunity for the development and exercise
of different graces. Some graces are of the active and aggressive kind, while others
are of a passive order, requiring quite another setting for their display: some
of the traits which mark the soldier on a battlefield would be altogether out
of place were he languishing on a bed of sickness. Spiritual joy and godly
sorrow is equally beautiful in its seaSong. It would be most incongruous to
mourn while the Bridegroom was present, but it is fitting for the children of
the Bridechamber to fast when He is absent. As there are certain vegetables,
fruits and flowers which cannot be grown in lands which are unvisited by
nipping winds and biting frosts, so there are some fruits of the Spirit which
are only produced in the soil of severe trials, troubles and tribulations.
"And the king’s servants said unto the king,
Behold, thy servants are ready to do whatsoever my lord the king shall
appoint" (2Sa_15:15). What we have
just said above is equally pertinent to this verse: the sad situation
confronting David revealed plainly the state of heart of those in his immediate
employ. The revolt of Absalom and his stealing the hearts of so many of the
people afforded an opportunity for these servants of David to manifest their
unswerving loyalty and deep devotion to their master. Exceedingly blessed is
this, supplying as it does the sequel to what was before us in 2Sa_15:6. There we saw that Absalom was a man
well calculated to captivate the multitude. But let it be duly noted that he
possessed no attractions for those who were nearest to David. That illustrates
an important principle: while we maintain communion with Christ, the
antitypical David, the baits of Satan will have no influence over us!
Let us observe too that changing circumstances
are necessary in order to test the loyalty of those who are on intimate terms
with us. Not only did this revolt of Absalom’s provide an occasion for the
manifestation of David’s subjection to the will of God, but it also served to
make unmistakably evident who were for and who were against him. Prosperity is
often a mixed blessing, and adversity is far from being an unmixed calamity.
When the sunshine of providence smiles upon a person, he is soon surrounded by
those who profess great attachment to him; but when the dark clouds of
providence cover his horizon, most of those fawning flatterers will quickly
take their departure. Ah, my reader, it is worth something to discover who
really are our friends, and therefore we should not murmur if it takes the
shaking of our nest and the disrupting of our peace to make this plainly
evident to us. Adversities are a gain when they expose to us the hypocrisy of
an Ahithophel, and still more so when they prove the loyalty and love of the
few who stand by us in the storm.
"And the king went forth, and all his
household after him. And the king left ten women, which were concubines, to
keep the house" (2Sa_15:16). The
writer feels his heart awed as he reads the second half of this verse — a
prosaic statement, yet one possessing depths which no human mind can fathom.
Apparently David acted quite freely when he made this simple domestic arrangement,
yet really he could not do otherwise, for he was being directed by the unerring
and invincible hand of God, unto the outworking of His own counsels. David’s
object in leaving behind the ten concubines was "to keep the house,"
that is, to maintain the palace in some order and cleanliness; but God’s design
was to make good His own word.
A part of the punishment which the Lord had
announced should Fall upon David for his evildoing was, "I will take thy
wives before thine eyes, and give them unto thy neighbour, and he shall be with
thy wives in the sight of this sun. For thou didst it secretly: but I will do
this thing before all
"For of Him, and through Him, and to Him,
are, all things; to whom be glory forever." (Rom_11:36).
Yet this neither makes God the "Author of sin" nor man an
irresponsible creature: God is holy in all His ways, and man is accountable for
all his actions. Whether or not we perceive the "consistency" of
them, each of these basic truths must be held fast by us; nor must one be so
maintained that the other is virtually negatived. Some will argue, If God has
foreordained our every action, then we are no better than machines; others
insist, If man is a free agent, his actions cannot be directed by God. But Holy
Writ exposes the vanity of such reasonings: so far as David knew it was a
voluntary act on his part when he decided to leave ten of his concubines in the
house, nevertheless he was divinely "constrained" in it for the
accomplishment of God’s purpose.
"And the king went forth, and all the people
after him, and tarried in a place that was far off. And all his servants passed
on beside him; and all the Cherethites, and all the Pelethites, and all the
Gittites, six hundred men which came after him from Gath, passed on before the
king" (2Sa_15:17-18). No
"fair weather friends" were these. They had enjoyed with him the
calm, they would not desert him in the storm; they had shared the privileges of
The second half of 2 Samuel 15 displays a
striking blending of lights and shadows: in David’s darkest hour we not only
see the shining forth of some of his own loveliest virtues, but we also behold
his friends and followers at their best. It is the way of our gracious God to
temper our severest crosses by mingling comforts with them. David’s favorite
son and his chief counsellor had both turned traitors against him, but the
loyalty of part of his army, the faithfulness of the Levites, the sympathy
expressed by those of the common people who witnessed his distress, afforded
some real consolation to his stricken heart. In times of deep distress and
seasons of sore despondency we are apt to imagine that our enemies are more
numerous than is actually the case, and that we have fewer friends than is
really so; but David was now to discover that a goodly number were prepared to
cleave to him at all costs.
It is not so much from the natural (though even
here there is much that is praiseworthy) as the spiritual viewpoint that our
passage needs to be pondered. The key to it lies in the state of David’s heart
at this time. He is to be viewed as the penitent soul, as one who realized that
in justice he was being afflicted. He knew that his sin had found him out, that
he was being lovingly yet righteously chastised for the same. He was filled
with godly sorrow and mourned before Him whose Name had been so dishonored by
him. He humbly bows to God’s rod and submissively receives its stroke. In this
spirit he would be alone in his trouble, for he alone had sinned and provoked
Jehovah: therefore does he counsel the Gittites to leave him. In the same lowly
spirit he sends the ark — the symbol of Jehovah’s manifested presence — back to
Jerusalem: it was his chief joy, and that he felt he was not now entitled to
taste.
But we will not generalize any further upon our
passage, but consider its details. "Then said the king to Ittai the
Gittite. Wherefore goest thou also with us? return to thy place, and abide with
the king (Absalom, who now usurped the throne): for thou art a stranger, and
also an exile. Whereas thou camest but yesterday, should I this day make thee
go up and down with us? seeing I go hither I may, return thou, and take back
thy brethren: mercy and truth be with thee" (2Sa_15:19-20).
What a lovely spirit did the king here evidence: in the midst of his own deep
trouble, his thought and concern was for those about him, desiring them to
escape the hardships and peril which now lay before him. What a gracious
example for us to heed in this selfish age — that even in our sorest trials we
must not impose upon those who are kind to us and load them with our troubles.
"For every man shall bear his own burden" (Gal_6:5).
It would appear that Ittai was the leader of the
six hundred Gittites (2Sa_15:18). They
had thrown in their lot with David while he sojourned in Gath of the
Philistines, and followed him when he returned to the land of Israel: either
because they believed that Philistia was doomed or, more likely, because they
were attracted by David himself. They were now among the king’s most faithful
attendants, having accompanied him as he fled from the royal city. They would
be a most useful bodyguard for him at this time, but in his noble generosity
and tender compassion David desired to spare them the inconveniences and
dangers which were now his portion. How this makes us think of David’s Son and
Lord, who, probably, at this identical place, said to those who had come to
arrest Him, "If therefore ye seek Me, let these go their way" (Joh_18:8). The Antitype should ever be in mind
as we read the Old Testament Scriptures.
"And Ittai answered the king, and said, As the
Lord liveth, and my lord the king liveth, surely in what place my lord the king
shall be, whether in life or death, even there also will thy servant be" (2Sa_15:21). David desired to dismiss them, but
their attachment to him and his cause was much stronger than that of many of
the Israelites. Most blessed and striking is this, for David had nothing to
offer them now save fellowship with him in his rejection and sufferings; yet
they valued his companionship so highly that they refused to leave their stricken
leader. Spiritually, that love of the brethren which is the fruit of the Spirit
of Christ, when it is healthy and vigorous, will not be deterred through tears
of hardship or danger, but will stand by and render assistance to those in
affliction. Antitypically, this verse teaches us that we should cleave
faithfully to Christ no matter how low His cause in the world may be.
"And David said to Ittai, Go and pass over.
And Ittai the Gittite passed over, and all his men, and all the little ones
that were with him" (2Sa_15:22).
Such devotion as had been displayed by these loyal followers must have touched
the king’s heart, the more so as it proceeded from those who were of a heathen
stock. From Ittai’s words, "as the Lord liveth" (2Sa_15:21), it would seem that they were
influenced by David’s religion as well as his person; and assuredly he would
not have kept them so near him, or have said "mercy and truth be with
thee" (2Sa_15:20), unless they had
definitely renounced all idolatry. There is a seeming ambiguity in his words
here "go and pass over," yet this disappears in the light of the next
verse: it was the Kidron they crossed — thus they were given the place of chief
honor, taking the lead and heading David’s present company!
"And all the country wept with a loud voice,
and all the people passed over" (2Sa_15:23).
Though the multitude favored Absalom, yet there were many who sympathized with
David. It must indeed have been a hard heart which remained unmoved by such an
affecting sight: the aged king forsaking his palace, with but a small retinue,
fleeing from his own son, now seeking shelter in the wilderness! They had been
less than human if they grieved not for poor David. And let it be duly noted
that the Spirit has recorded their weeping, for God is not unmindful of genuine
tears, either of personal repentance or pity for others. This mention of their
weeping plainly teaches that we should feel deeply for those parents who are
abused or ruined by their children.
"The king also himself passed over the brook
Kidron, and all the people passed over, toward the way of the wilderness"
(2Sa_15:23). This manifestly
foreshadowed one of the most bitter episodes in our Lord’s passion. Not only is
this same brook actually mentioned in Joh_18:1 — the slight difference in spelling being due
to the change from the Hebrew to Greek — but there are too many points of
analogy between David’s and Christ’s crossing of it to miss the merging of the
type into the antitype. But before tracing these striking resemblances, let us —
as its solemn historical interest requires — make a few remarks upon the brook
itself.
Significantly enough "Kidron," or to
use the more familiar spelling of Joh_18:1
"Cedron," signifies "black." It was aptly named, for it was
a dark rivulet which ran through the gloomy valley of Moriah, which Josephus
tells us was on the east side of Jerusalem. It lay between the bases of the
temple hill and the mount of Olivet. Into this brook was continually emptied
the sewage of the city, as well as the filth from the temple sacrifices for
sin. This was the "unclean place without the city" (Lev_14:40-45), where the excrements of the
offerings were deposited and carried away by the waters of this brook. In a
figure it was the sins and iniquities of the people which were being washed
away from before God’s face — from the temple, where He dwelt in Israel’s
midst.
It is interesting to note there are other
references to "Kidron" in the Old Testament, and what is recorded in
connection therewith is in striking and solemn harmony with what we have just
pointed out above. This brook not only (later) received the filth of the city
and the refuse from the temple, but into its foul waters the godly kings of
Judah cast the ashes of the idols they had destroyed: see 2Ch_15:16; 2Ch_30:14;
2Ki_23:4-6. Over this unclean brook our
blessed Saviour passed on His dolorous way to Gethsemane, where His holy soul
loathed our iniquities put into His "cup," represented by this filthy
and nasty Cedron. That foul brook served as a suitable reminder of the deep
mire (Psa_69:2) into which Christ was
about to sink. Nothing could be more repulsive and nauseating than the soil and
waters of this brook, and nothing could be more loathsome to the Holy One than
to be encompassed with all the guilt and filth of sin belonging to His people.
But let us now consider the points of resemblance
between the type and antitype. First, it was at this brook the humiliating
flight of David began, and the crossing of the same marked the commencement of
the Saviour’s "Passion" (Act_1:3).
Second, it was as the despised and rejected king that David now went forth, and
so it was with the Redeemer as He journeyed to Gethsemane. Third, yet David was
not entirely alone: a little company of devoted followers, still clung to him;
thus it was with the Antitype. Fourth, Ahithophel, his familiar friend, had now
joined forces with his enemies: in like manner, Judas had gone forth to betray
Christ to His foes. Fifth, though the multitude favored Absalom, some of the
common people sympathized with and "wept" for David; so, while the
general cry against the Lord Jesus was "crucify Him," nevertheless,
there were those who wept and bewailed Him (Luk_23:27).
"And lo Zadok also, and all the Levites were
with him, bearing the ark of the covenant of God: and they set down the ark of
God; and Abiathar went up, until all the people had done passing out of the
city" (2Sa_15:24). This spoke well
for David, that even the Levites, and the high priest himself, were prepared to
throw in their lot with him in the day of his rejection. Notwithstanding his
sad failures, the ministers of the tabernacle knew full well the affection
which the sweet Psalmist of Israel had for them and their office. The policy
which Absalom had followed in order to curry favor with the people had not
appealed at all to these servants of the Lord, and therefore they steadfastly
adhered to the king, in spite of the drastic change in his fortunes. Alas, how
often has it been otherwise, when the religious leaders turned traitors at the time
the ruling monarch most needed their support and ministrations.
Ministers of God should always set an example of
submission and loyalty to "the powers that be" (Rom_13:1), and more especially should they
openly manifest their fealty unto those rulers who have countenanced and
protected them in their pious labors, when those rulers are opposed by
rebellious subjects. "Fear God: honour the king" (1Pe_2:17) are joined together in Holy Writ, and
if the ecclesiastical leaders fail to render obedience to this divine precept,
how can we expect that those who are under their charge will do better?
"They that are friends to the ark in their prosperity, shall find it a
friend to them in their adversity. Formerly, David would not rest till he had
found a resting place for the ark (Ps. 132); and now, if the priests may have
their mind, the ark shall not rest till David returns to his resting
place" (Matthew Henry).
"And the king said unto Zadok, Carry back
the ark of God into the city; if I shall find favour in the eyes of the Lord,
He will bring me again, and show me both it and His habitation" (2Sa_15:25). This too is very impressive,
bringing out as it does the better side of David’s character. The presence of
the Levites, and particularly of the ark, would have considerably strengthened
the king’s cause. That ark had figured prominently in Israel’s history, and the
very sight of it would hardly have failed to stir the hearts of the people.
Moreover, it was the recognized symbol of God’s presence, esteemed by David
more highly than anything else. But the king, like Eli of old, was extremely
solicitous of the welfare of the sacred coffer, and therefore he refused to
expose it to the possible insults of Absalom and his faction. He
"preferred Jerusalem — the honour of the Lord — above his chief joy"
(Psa_137:6). Furthermore, David knew
that he was under the divine rebuke, and so felt himself to be unworthy for the
ark to accompany him, and therefore while he was being chastised for his sins,
he refused to pretend that God was on his side.
"If I shall find favour in the eyes of the
Lord, He will bring me again, and show me both it and His habitation."
Clearly, David recognized that everything hinged upon the unmerited
"favour" of the Lord. This is a point of considerable importance, for
our modern dispensationalists suppose that Israel was under such a stern regime
of Law that the grace of God was virtually unknown, yea that He did not
exercise it till Christ appeared — a view based on an entirely erroneous
interpretation of Joh_1:17. This is a
great mistake, for the Old Testament Scriptures make it unmistakably clear that
God’s free grace is the foundation of all blessing: see Num_14:8; Deu_10:15;
1Ki_10:9; 2Ch_9:8;
Act_7:46. It is blessed to observe
David’s "If I shall find favour in the eyes of the Lord, He will bring me
back again and show me (not "my place," but) both it and His
habitation:" he valued the humble tabernacle far more highly than his own
throne and honor!
"But if He thus say, I have no delight in
thee: behold, here am I, let Him do to me as seemeth good unto Him" (2Sa_15:26). Precious submission was this. The
Lord was rebuking him for his sins, and he knew not what would be the outcome.
He humbled himself beneath the mighty hand of God, and left the issue to His
sovereign pleasure. He hoped for the best, but was prepared for the worst. He
realized that he deserved to suffer the continued displeasure of the Holy One,
and therefore did he commit the outcome of his cause unto God’s sovereign
grace. Mark it carefully, dear reader, that David saw God’s disciplinary hand
in this dark hour of Absalom’s revolt, and that preserved him, in measure at
least, both from rebellion against heaven and the fear of man. The more we
discern the controlling hand of the Most High in all events, the better for our
peace of mind.
There is much important and precious instruction
for our hearts in this incident. It is a true act of faith when we yield
ourselves to that sovereign pleasure of God wherein He is gracious to whom He
will be gracious, and will show mercy on whom He will show mercy" (Exo_33:19); yes, just as truly so as when we
appropriate one of God’s promises and plead it before Him. We conceive it was
thus that David’s faith now directed him in the sore strait that he was then
in. He knew not how grievously the Lord was provoked against him, nor how
things were now likely to go; so he bowed before His throne and left Hint to
determine the case. Many a sorely-stricken soul has obtained relief here when
all other springs of comfort have completely failed him, saying with Job,
"Though He slay me, yet will I trust in Him" (Job_13:15).
A sin-entangled soul with guilt burdening his
conscience, sees that, in himself, be is unquestionably lost: how the Lord will
deal with him, he knows not. His signs and tokens are completely eclipsed: he
can discern no evidence of God’s grace in him, nor of His favor unto him. What
is a guilt-bowed soul to do when he is at such a stand? To definitely turn his
back upon God would be madness, for "Who hath hardened himself against God
and hath prospered?" (Job_9:4).
Nor is there the slightest relief to be obtained for the heart except from and
by Him, for "who can forgive sins, but God only?" The only recourse,
then, is to do as David did: bring our guilty soul into God’s presence, wait
upon the sovereign pleasure of His grace, and gladly acquiesce in His decision.
"If I shall find favour in the eyes of the
Lord, He will bring me again, and show me both it and His habitation. But if He
thus say, I have no delight in thee; behold, here am I, let Him do to me as
seemeth good unto Him." Here is an anchor for a storm-tossed soul: though
it may not (at once) give rest and peace, yet it secures from the rock of
abject despair. To solace the heart with a "who can tell if God will turn
and repent, and turn away from His fierce anger, that we perish not?" (Jon_3:9), or a "Who can tell whether God
will be gracious to me?" (2Sa_12:22),
is far better than giving way to a spirit of hopelessness. "Who knoweth if
He will return and repent, and leave a blessing behind Him" (Joe_2:14): there the soul must abide until more
light from above break forth upon it.
We resume at the point left off in our last.
"The king said also unto Zadok the priest, Art not thou a seer? return
into the city in peace, and your two sons with you, Ahimaaz thy son, and
Jonathan the son of Abiathar. See, I will tarry in the plain of the wilderness,
until there come word from you to certify me" (2Sa_15:27-28).
Though they could not be permitted to minister unto him in holy things, he does
not disdain their services; they could further his interests by returning to
their post of duty, and from there acquaint him with developments in Jerusalem.
What implicit confidence in them was evidenced by this experienced strategist,
in revealing to them his immediate plans — the place where he intended to
remain for the time being! O that God’s servants today so conducted themselves
that those in trouble would not hesitate to confide in them and seek their
counsel. "Zadok therefore and Abiathar carried the ark of God again to
Jerusalem: and they tarried there" (2Sa_15:29).
Blessed obedience: sinking their own wishes, complying with the will of their
master.
"And David went up by the ascent of mount
Olivet, and wept as he went up, and had his head covered, and he went
barefoot" (2Sa_15:30). Let not the
reader forget what was said in the opening paragraphs of the preceding chapter,
where we pointed out that the real key to the whole of this passage is to be
found in the state of David’s heart. Throughout he is to be viewed as the
humble penitent. God’s rebuke was heavy upon him, and therefore did he humble
himself beneath His mighty hand. Hence it is that we here see him giving
outward expression to his self-abasement and grief for his sins, and for the
miseries which he had brought upon himself, his family, and his people.
Suitable tokens of his godly sorrow were these, for the covering of his head
was a symbol of self-condemnation, while his walking barefooted betokened his
mourning (cf. Isa_20:2-4; Eze_24:17).
"And David went up by the ascent of mount
Olivet, and wept as he went up. How striking is this, coming right after his
crossing of the brook Kidron! In the previous chapter we pointed out five
respects in which that foreshadowed our Lord’s crossing that same brook on the
night of His betrayal. Who can fail to see here another unmistakable analogy?
After His crossing of that doleful brook, our Saviour entered Gethsemane, where
His soul was "exceeding sorrowful" and where His supplications were
accompanied with "strong crying and tears" (Heb_5:7). Yet while observing the comparison,
let us not forget the radical contrast: his own sins were the cause of David’s
grief, but the sins of His people occasioned Christ’s tears.
"And all the people that were with him
covered every man his head, and they went up weeping as they went up" (2Sa_15:30). It is our duty to weep with those
that weep, and those that were with him were deeply affected by their king’s
grief. Once again our minds revert to our Saviour’s passion, and discover
another resemblance between it and David’s case here, though it has been
strangely overlooked by many. The disciples who accompanied Christ into the
Garden failed, it is true, to "watch with Him" for one hour, yet it
most certainly was not through indifference, nor because they sought fleshly
ease in slumber, for as the Holy Spirit expressly informs us, Christ
"found them sleeping for sorrow" (Luk_22:45).
Thus the weeping people who Followed David up Olivet found its counterpart in
the sorrowing of those disciples who had accompanied the Saviour unto
Gethsemane.
"And one told David, saying, Ahithophel is
among the conspirators with Absalom" (2Sa_15:31).
With the exception of his own sons insurrection, this was the bitterest
ingredient in the cup which David was now having to drink. It was no ordinary
blow For him to bear, for Ahithophel was no ordinary man. He was one whom the
king had taken into his confidence, numbered among his closest friends, and to
whom he had shown much kindness. He not only enjoyed the most intimate
relations with David concerning the affairs of state, but had close fellowship
with him in spiritual things. This is evident from the Psalmist’s own statement
"We took sweet counsel together, and walked unto the house of God in
company" (Psa_55:14). Fickle and
treacherous is human nature. Our sharpest trials often come from those in whom
we have reposed the most trust and to whom we have shown the greatest kindness;
yet, on the other hand, the most unlikely friends are sometimes raised up among
those from whom we had the least expectations — as the Gittites attached to
David (2Sa_15:21).
"And one told David, saying, Ahithophel is
among the conspirators with Absalom." Troubles rarely come singly: often
they crowd one on top of another, as was the case with Job. This sad news was
brought to the king just when he was being the most severely tried. Absalom had
revolted, and now his "prime minister" turned traitor at the most
crucial moment. It was a vile requital for the king’s generosity to him. Here
again we may perceive these historical incidents shadowing forth events even
more solemn and frightful in connection with our blessed Lord, for Ahithophel
is undoubtedly a striking type of Judas, who, after being admitted to the inner
circle of Christ’s disciples, basely turned against Him and went over to the
side of His enemies. Sufficient, then, for the disciple to be as his Master: if
His charity was rewarded with cruel treachery, let us be prepared for similar
treatment.
How keenly David felt the perfidy of Ahithophel
is evident from several statements in the Psalms which obviously refer to him.
In Psa_41:1-13 he mentions one evil
after another which afflicted him, and finishes with "Yea, mine own
familiar friend, in whom I trusted, which did eat of my bread, hath lifted up
his heel against me" (Psa_41:9) —
that was the climax: anything worse could scarcely be imagined, as the opening
"Yea," suggests. Ahithophel had not only forsaken David in his hour
of need, but had gone over to the side of his foe. The "lifted up his heel
against me" is the figure of a horse which has just been bedded by its
master, and then lashing out with his feet, viciously kicks him. More plainly
still is his anguish evidenced in "For it was not an enemy that reproached
me: then I could have borne it; neither was it he that hated me that did
magnify himself against me: then I would have hid myself from him. But it was
thou, a man mine equal, my guide, and mine acquaintance" (Psa_55:12-13).
There is still another reference in the Psalms
where David laments, "For my love they are my adversaries; but I give
myself unto prayer. And they have rewarded me evil for good, and hatred for my
love" (Psa_109:4-5). This sad
trial of David’s was illustrative of what is often the most painful experience
of the Church, for her troubles usually begin at home: her open enemies can do
her little or no harm until her pretended friends have delivered her into their
hands. The statement that David "gave himself to prayer" at once
links up with our passage, for there we read next, "And David said, O
Lord, I pray Thee, turn the counsel of Ahithophel into foolishness" (2Sa_15:31). It is apparent that David was more
afraid of Ahithophel’s wisdom than he was of Absalom’s daring, for he was a man
of experience in statecraft, and was highly respected by the people (2Sa_16:23).
"And David said, O Lord, I pray Thee, turn
the counsel of Ahithophel into foolishness." Here again the type points
forward to the antitype, in fact, that is the outstanding feature of our
passage. David’s crossing of the Kidron (2Sa_15:23),
his complete surrender of himself to the will of God (2Sa_15:26), his tears (2Sa_15:30), and now his praying, present one of
the most remarkable prefigurations of our Lord’s sufferings to be found
anywhere in the Old Testament. In asking the Lord to defeat the counsel of
Ahithophel, David recognized and acknowledged that all hearts are in His hands,
that He can "make the judges fools" (Job_12:17).
There was no suitable opportunity for David to engage in a lengthy season of
prayer, nor was that necessary, for we are not heard for our much speaking.
Apparently, a brief ejaculation was all that now issued from his heart; but it
was heard on high!
What a blessed and encouraging example David has
here left us! Prayer should ever be the believer’s resource, for there is never
a time when it is unseasonable. We too may pray for God to bring to nought the
crafty counsel of the wicked against His people. We too may come to Him when
all appears to be lost, and spread our case before Him. The effectual fervent
prayer of a righteous man availeth much, for vain is all worldly wisdom and
power against it. So it proved here: though David’s petition was a brief one,
yet it met with an unmistakable answer as 2Sa_17:14
shows, where we are told, "And Absalom and all the men of Israel said, The
counsel of Hushai the Archite is better than the counsel of Ahithophel; for the
Lord had commanded to defeat the good counsel of Ahithophel, to the intent that
the Lord might bring evil upon Absalom." Let us take encouragement from
this incident, then, and "in every thing by prayer and supplication with
thanksgiving, let our requests be made known unto God" (Phi_4:6).
"And it came to pass, that when David was
come to the top of the mount, where he worshipped God" (2Sa_15:32). This is blessed and teaches a lovely
practical lesson: "weeping must never hinder worshipping" (Matthew
Henry). No, why should it? We may worship God in the minor key as truly as in
the major. We may adore the Lord as genuinely in the valley of humiliation as
from the heights of jubilation. Furthermore, we may worship God as acceptably
from the rugged mountaintop as in the most ornate cathedral. This principle was
clearly apprehended by the spiritually minded in Old Testament times, as is
evident from our passage: though David was away from the tabernacle, he
realized that God was still accessible in spirit. Let us, then, grasp this
fact, that nothing should prevent us worshipping the Lord, even though we no
longer have access to His public ordinances. How thankful we should be for such
a merciful provision in a day like ours.
"And it came to pass, that when David was
come to the top of the mount, there he worshipped God." There are some who
believe — we consider with good reason — that David sang Psa_3:1-8 as a part of his worship on this
occasion, for it bears the title "a Psalm of David when he fled from
Absalom his Song." It has been well said that "Among all the Psalms
of David there is none which more remarkably evidences the triumph of his faith
out of the depths of affliction and chastisement than this one" (B. W.
Newton). There was no shutting or his eyes to the gravity of his situation, no
ignoring the imminency of his danger, for he said, "Lord, how are they
increased that trouble me! many are they that rise up against me. Many there be
which say of my soul, There is no help for him in God. Selah" (Psa_3:1-2).
David described his foes as being numerous, and
as boasting there would be no deliverance for him by the Lord. As we have seen
(2Sa_15:12), the revolt had assumed
considerable dimensions, and the conspirators were assured that David’s sins
had turned away the aid of heaven from his cause. "But thou, O Lord, art a
shield for me; my glory, and the lifter up of mine head" (Psa_3:3): this is most blessed — he opposes
their malicious utterances and confident hatred by the conviction that admidst
real perils Jehovah was still his defence. With bowed and covered head he had
fled from Jerusalem but "Thou art the lifter up of mine head" was his
confidence. "Though the dangers were still present, yet in faith he speaks
of them as past (Hebrew); the deliverance was yet future, yet he speaks of it
as already come" (B. W. Newton).
"I cried unto the Lord with my voice, and He
heard me out of His holy hill. Selah" (Psa_3:4).
He was an exile from the tabernacle on Zion, and he had sent back the ark to
its rest; but though he had to cry to God from the mountain side, He graciously
answers from "His holy hill." "He and his men camped admidst
dangers, but an unslumbering Helper mounted guard over the undefended
slumberers" (A. Maclaren): "I laid me down and slept; I awaked; for
the Lord sustained me" (Psa_3:5).
Such was the calm confidence of David, even while multiplied perils were still
encircling him. Refreshed by the night’s repose, heartened by the divine
protection granted while sheltering in caves or sleeping in the open, the
Psalmist breaks forth in triumphant exclamation: "I will not be afraid of
ten thousands of people that have set themselves against me round about" (Psa_3:6).
Betaking himself for renewed energy to the weapon
of prayer, even before the battle David sees the victory, but ascribes it
solely to his God. "Arise, O Lord; save me, O my God: for Thou host
smitten all mine enemies upon the cheekbone; Thou host broken the teeth of the
ungodly. Salvation belongeth unto the Lord: Thy blessing is upon Thy people.
Selah" (Psa_3:7-8). "Nor was
his confidence in vain. He was restored and allowed again to see Israel in
peace — again to prove that God’s blessing is upon His people. How precious is
the individual use of such a Psalm as this, to every one who, after having
backslidden or trespassed, has only turned again to the mercies and
faithfulness of God. Even though the tokens of divine rebuke and chastisement
be present on every side, even though every tongue may say ‘there is no help
for him in God,’ such an one may remember David, and again say, ‘Thou, O Lord,
art a shield for me: my glory, and the lifter up of mine head.’ Thus, even the
sins and chastisements of God’s servants are made blessings in result to His
people" (B. W. Newton).
"Behold Hushai the Archite came to meet him with
his coat rent, and earth upon his head" (2Sa_15:32).
From 1Ch_27:33 we learn that Hushai was
another who had taken a prominent part in the affairs of state, for there it is
recorded, Hushai the Archite was the king’s companion." That Hushai was
regarded as a man of wisdom is also apparent from the fact that, a little
later, Absalom applied to him for advice (2Sa_17:5).
In the light of what immediately follows, it seems to us that the coming to
David of Hushai is often His way to so regulate our circumstances as to exhibit
the secret workings of our hearts — that we may, subsequently, be humbled
thereby, and brought to prize more highly that grace which bears so patiently
with us.
"Unto whom David said, If thou passest on
with me, then thou shalt be a burden unto me; But if thou return to the city,
and say unto Absalom, I will be thy servant, O king; as I have been thy
father’s servant hitherto, so will I now also be thy servant: then mayest thou
for me defeat the counsel of Ahithophel. And hast thou not there with thee
Zadok and Abiathar the priests? therefore it shall be, that what thing so ever,
thou shalt hear out of the king’s house, thou shalt tell it to Zadok and
Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz
Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send unto me
every thing that ye can hear. So Hushai David’s friend came into the city, and
Absalom came into
"As in water face answereth to face, so the
heart of man to man" (Pro_27:19).
Alas, cannot both writer and reader see in the above incident a reflection of
his own character? Have there not been times when we confidently committed our
cause and case unto the Lord, and then we saw an opportunity where, by fleshly
scheming, we thought that we could secure the answer to our prayers? It is far
easier to commit our way unto the Lord, than it is to "rest in the Lord
and wait patiently for Him" (Psa_37:5-7).
It is there that the real test of faith often lies: whether we leave things
entirely in God’s hands, or seek to take matters into our own. Learn, then,
that the appearing of a willing Hushai at the critical moment is often
permitted to put us to the proof — whether or nor our heart be still inclined
to lean upon an arm of flesh.
Various attempts have been made seeking to
vindicate David for sending Hushai to become a spy for him in Absalom’s camp.
Strategy may be permissible in warfare, but nothing could justify the king in
causing Hushai to act and utter a lie. It is true that God overruled, and
through Hushai defeated Ahithophel’s counsel, but that no more proves He
approved of this deception, than did the flowing of water from the smitten rock
show God’s approbation of Moses’ anger. The best that can be said is, "Alas!
where shall we find wisdom and simplicity so united in any mere man that we can
perceive nothing which admits of censure and needs forgiveness?" (Thomas
Scott). There has only been One on this earth in whom there was no spot or
blemish.
"It is human to err." True, yet that
does not excuse it, especially here a fellow-mortal is unjustly condemned by
us. Appearances are proverbially deceptive: we need to get beneath the surface
in order to form a right estimate. Gossip is never to be credited, in fact
should not be heeded at all. Only from the mouths of two or more reliable
witnesses is an accusation against another to be given a hearing. Even then
there must be a fair trial accorded, so that the one accused may know what he
is charged with, and have opportunity to defend himself and refute the charge.
Only arrant cowards stab in the back or under the cover of darkness. A safe
rule to be guided by is never to say anything behind a person’s back which you
would be afraid to say and are not prepared to substantiate before his face.
Alas, how commonly is that rule violated in this evil day! How ready people are
to imagine and believe the worst, rather than the best of others — few have
escaped this infection.
"Judge not according to the appearance, but
judge righteous judgment" (Joh_7:24).
The setting of those words is worthy of note. The Lord Jesus had healed a man
on the Sabbath day, and His enemies — ever seeking some pretext to condemn Him
— were angry. He had flagrantly disregarded
their dicta: He had acted at complete variance with their ideas of how the
Sabbath should be kept holy. Therefore they at once jumped to the harsh
conclusion that the Redeemer had desecrated the Sabbath. Christ pointed out
that their verdict was both an arbitrary and superficial one. Circumstances
alter cases: as the circumcising of a child on the Sabbath, if that were the
eighth day from its birth, (Joh_7:23).
It is the motive which largely determines the value of an act, and it is sinful
to guess at the motives of others. Moreover, the reign of law must not be
suffered to freeze the milk of human kindness in our veins, nor make us
impervious to human suffering.
"Judge not according to the appearance, but
judge righteous judgment" (Joh_7:24).
Is not this a word which is much needed today by both writer and reader? There
is a twofold danger to be guarded against. First, to form too favorable a
judgment of people, particularly of those who profess to be Christians. Words
are cheap, and gushiness is never a mark of reality. That a man calls himself a
Christian, and sincerely thinks himself to be so, does not make him one. The
fact that he is a great reader of the Bible, a regular attender of religious
services, and is sound in his morals, is no proof that he has been born again.
"Lay hands suddenly on no man" (1Ti_5:22):
look for the marks of regeneration and be satisfied you have found them, before
you address any one as a Brother or Sister in Christ. It is our own fault it we
are imposed upon by wolves in sheep’s clothing.
On the other hand, there is just as real a danger
of forming too harsh a judgment of people, and imputing to hypocrisy what is
genuine. A man is not to be made an offender for a word, nor does he deserve to
be snubbed because he fails to fawn upon and flatter you. We must not expect
everyone to pronounce our shibboleths or see eye to eye with us in everything.
A kindly heart often beats beneath a gruff exterior. A babbling brook is very
shallow, but still waters run deep. Not all are endowed with five talents.
Others may not have had the same opportunities and privileges you have enjoyed.
Let not a single action alienate a friend: bear in mind the general tenor of
his conduct towards you. Be as ready to forgive as you desire to be forgiven.
Remember there is still much in you which grates upon others. When wronged pray
over it before you pass a verdict. Many a person has afterwards bitterly
regretted a hasty decision. Take all the circumstances into account and
"judge not according to the appearance, but judge righteous
judgment."
We have begun this chapter thus because the
passage we are about to consider (2Sa_16:1-4)
shows us David grievously misjudging one who was affectionately attached to
him. David was unwarrantably influenced by "appearances." He gave ear
to an unconfirmed slander against an absent one. He at once believed the worst,
without affording the accused any opportunity to vindicate himself. He was one
to whom David had shown much kindness in the past, and now that a servant
brought to him an evil report, the king accepted the same, concluding that the
master had turned traitor. It is true that human nature is lamentably fickle,
and that kindness is often rewarded with the basest of ingratitude; yet all are
not unthankful and treacherous. We must not allow the wickedness of some to
prejudice us against all. We should deal impartially and judge righteously of
everyone alike: yet only divine grace —
humbly and earnestly sought — will enable us to remain just and merciful
after we have been deceived and wronged a few times.
Later, David discovered that he had been deceived
(2Sa_19:24-30) and was obliged to
reverse his harsh verdict; but this did not alter the fact that he had
grievously misjudged Mephibosheth and had harbored unjust prejudices against
him. And this incident, like many another narrated in Holy Writ, is recorded,
my reader, for our learning and warning. We are prone to misjudge even our
friends, and because of this, are in danger of crediting false reports about them.
But there is no reason why we should be deceived, either for or against
another: "He that is spiritual discerneth all things" (1Co_2:15 margin). Ah, there is the seat of our
trouble: it is because we are so unspiritual that we so often judge according
to the appearance, and not righteous judgment. A jaundiced eye is incapable of
seeing things in their true colors. When the regenerate walk after the flesh,
they are just as liable to be imposed upon as are the unregenerate. And this,
as we shall see, was the cause of David’s sad error.
"And when David was a little past the top of
the hill, behold, Ziba the servant of Mephibosheth met him" (2Sa_16:1). The topographical references connects
with 2Sa_15:30-32. On leaving Jerusalem
David and his little band had crossed the Kidron, and ascended Olivet. They
were making for Bahurim (2Sa_16:5),
which was a low-lying village in the descent from Olivet to the Jordan.
Ultimately, they pitched camp at Mahanaim, on the far side of the Jordan (2Sa_17:24). Thus it will be seen that they were
passing through that portion of the land which was allotted to the tribe of
Benjamin (see Joshua 18:11-28), which was the
territory of Saul’s tribe, and that was surely dangerous ground for him to
tread! This is the first point for us to carefully weigh, for it is one of the
keys which opens to us the inner significance of our present incident.
There is nothing meaningless in God’s Word, even
the geographical details often contain deeply important instruction, pointing
valuable spiritual lessons, if only we take the trouble to search them out.
This is what we have to do here, for the Holy Spirit has given us no direct
hint that the direction which David was now taking furnishes a clue to his
subsequent conduct. In making for the territory of Saul’s tribe, David was
(typically) entering upon the enemy’s ground should the reader deem this a
rather far-fetched conclusion on our part, we would ask him to note that in the
verse which immediately follows our present passage, we are plainly told that
there came out "a man of the family of the house of Saul . . . and
cursed" David! Surely that was the devil as a "roaring lion"
raging against him. Now to come on to the enemy’s ground, my reader, is to give
him an "advantage of us" (2Co_2:11),
and that is to come under his power; and when under his power our judgment is
blinded, and we are quite incapable of judging righteously.
But there is another little detail here, a
confirmatory one, which is necessary for us to observe, if we are to view this incident
in its true perspective. Our passage opens with the word "And," and
common-place and trivial as that may appear, yet it is a vital link in the
chain of thought we are now endeavoring to follow out. That "And"
tells us we must connect what is recorded at the beginning of chapter 16 with
that which is narrated at the close of 15. And there, as we saw in the previous
chapter, David was guilty of dishonest subterfuge, counselling the priests to
feign themselves the faithful servants of Absalom, when in reality they were
David’s spies. Therein the king was manifestly acting in the energy of the
flesh seeking by his own carnal efforts to "defeat the counsel of
Ahithophel" (2Sa_15:34), instead
of leaving it with the Lord to answer his prayer to that end (2Sa_15:31).
Here, then, is vitally-important practical
teaching for you and me, dear reader. If we are not to be misguided by
superficial appearances and to judge "righteous judgment," then we
must avoid these mistakes that David made. The two small details we have dwelt
upon above, explain why he so grievously misjudged Mephibosheth. If, then, we
are to have clear discernment, which will preserve us from being deceived by
glib-tongued imposters and taken in by apparent acts of kindness toward us, we
must walk after the Spirit and not after the flesh, and tread the paths of
righteousness and not get on to the enemy’s territory. "He that is
spiritual discerneth all things" (1Co_2:15):
yes, the "spiritual," and not the carnal. As we have said above, it
is our own fault if we form a wrong judgment of others — due to making the
mistakes David did. "If therefore thine eye be single, thy whole body
shall be full of light" (Mat_6:22).
"And when David was a little past the top of
the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of
asses saddled; and upon them two hundred loaves of bread, and a hundred bunches
of raisins, and a hundred of summer fruits, and a bottle of wine" (2Sa_16:1). Those who have not followed us
throughout this series of chapters should turn to 1 Samuel 9, where not a
little is recorded of these two men. Mephibosheth was the grandson of Saul, the
archenemy of David, yet to him David showed great kindness because he was the
son of Jonathan (2Sa_4:4), with whom
David had made a covenant that he would not cut off his kindness to his house
forever (1Sa_20:11-17). In 2Sa_9:1-13 we read, "The king called to
Ziba, Saul’s servant, and said unto him, I have given unto thy master’s son all
that pertained to Saul and to all his house. Thou therefore, and thy sons, and
thy servants, shall till the land for him, and thou shalt bring in the fruits,
that thy master’s son may have food to eat: but Mephibosheth thy master’s son
shall eat bread always at my table. Now Ziba had fifteen sons and twenty
servants" (2Sa_9:9-10).
Ziba, then, was a man of some importance, for he
had twenty servants, yet both they and his sons were commanded to serve
Mephibosheth. This it is which explains his conduct in our present incident:
Ziba was not content to be manager of the considerable estate of Mephibosheth,
but coveted to be master of it; and covetousness is ever the mother of a brood
of other sins. It was so there: so carried away was he by his evil lust, Ziba
scorned not to resort to the basest treachery. He concluded that now was a
favorable opportunity for furthering his base design. Having laid his plans
with serpentine cunning, he put them into execution, and apparently with
success, But "The triumphing of the wicked is short, and the joy of the hypocrite
but for a moment" (Job_20:5), and
so it proved in this case.
Ziba was determined to procure from David a royal
grant of his master’s estate, and then, whether David or Absalom prevailed in
the present conflict, his desire would be secured. To obtain that grant two
things were necessary: first, Ziba himself, must obtain favor in the king’s
eyes; and second, Mephibosheth must be brought into decided disfavor. The
opening verse shows the measure Ziba took to accomplish the first. He met the
fugitive king and his band with an elaborate present: it was well timed and
appropriately selected. Ziba posed as one who was not only loyal to David’s
cause, but as very solicitous of his welfare and comfort. But as Thomas Scott
says, "Selfish men are often very generous in giving away the property of
others for their own advantage." Looking at this detail from the divine
side of things, we may see here the mercy of God in providing for His own, as
He ever does — even though He employs the ravens to feed them!
"And the king said unto Ziba, What meanest
thou by these?" (2Sa_16:2). David
was habitually cautious, and at this critical juncture he had need to be doubly
so. His own spoiled son had risen up against him, securing a large following,
and when such an one as Ahithophel had gone over to his side, the king knew not
whom he could trust. Yet, while this sad situation warranted the utmost
caution, it certainly did not justify a readiness to believe the worst of
everyone — there is a happy medium between losing all confidence in human
nature, and having such a blind trust in men that any charlatan may impose upon
us. David did not, then, immediately accept Ziba’s present but issued this
challenge: was it a subtle trap, or the liberality of a generous man kindly
disposed toward him?
"And Ziba said, The asses be for the king’s
household to ride on: and the bread and summerfruit for the young men to eat;
and the wine, that such as be faint in the wilderness may drink" (2Sa_16:2). This was the means used by this
wretched Ziba to ingratiate himself with David: "A man’s gift maketh room
for him, and bringeth him before great men" (Pro_18:16).
Rightly did Matthew Henry ask, "Shall the prospect of advantage in the
world, make men generous to be rich; and shall not the belief of an abundant
recompense in the resurrection of the just, make us charitable to the
poor?" Surely that is the practical lesson for us in this verse: "And
I say unto you, Make to yourselves friends of the mammon of unrighteousness;
that, when ye fail, they may receive you into everlasting habitations" (Luk_16:9).
"And the king said, And where is thy
master’s son? And Ziba said unto the king, Behold, he abideth at
"Then said the king to Ziba, Behold thine
are all that pertained unto Mephibosheth" (2Sa_16:4).
David credited the foul calumny and without further inquiry or consideration
condemns Mephibosheth, seizes his lands as forfeited, and makes a grant of them
to his servant. What a solemn warning is this for us! What pains we should take
to confirm what we hear, and thus arrive at the real truth of things. As an old
writer quaintly said. "God has given us two ears that we may hear both
sides." But sooner or later the truth will come to light, as it did in
this case. When at last David returned in triumph to
"And Ziba said, I humbly beseech thee that I
may find grace in thy sight my lord, O king" (2Sa_16:4).
Yes, words are cheap, and backbiters are generally flatterers. But note well
that Ziba did not accompany the fugitive king! No, he thought too much of his
own skin for that, and was determined to be on the safe side, no matter what
should be the outcome of Absalom’s rebellion. "Anxious apparently lest he
should suffer if Absalom were to succeed, he seems to have retired to Shimei
and the Benjamites, to secure his interests with them; for he was found, when
the king returned, in the train of Shimei — that same Shimei who had cursed
David" (B. W. Newton). Thus, when David arrived back again in
In an earlier chapter we emphasized the fact that
in his flight from Jerusalem, David is to be viewed as a contrite penitent. His
refusal to stand his ground when Absalom rose up in rebellion against him is to
be attributed not to moral weakness, but to spiritual strength. Apparently this
had been preceded by a lengthy and debilitating illness which had hindered him
nipping that rebellion while it was in the bud, but the king bad recovered by
the time the conspiracy had come to a head. No, in his son’s rebellion David
saw the righteous retribution of God upon his fearful sins against Bathsheba
and Uriah, and accordingly he bumbled himself beneath His mighty hand. He
recognized the ways of God in His moral government, so instead of vainly
flinging himself against the bosses of Jehovah’s buckler (rebelling and
murmuring at His providences), he meekly bowed before His chastening rod. This
was "bringing forth fruits meet for repentance" — as lovely, and as
acceptable to God, as are "the fruits of righteousness" in their
seaSong.
It is, then, in the viewing of David as an humble
penitent that we obtain the key to most of what is recorded in 2 Samuel 15 and
2 Samuel 16. His sin had found him out and brought him to remembrance before
the Holy One of Israel, and he bowed his head and meekly accepted His reproofs.
It was for this reason that he bade his loyal followers go back, and leave him
alone in his trouble. It was in that spirit he had ordered the priests to carry
back the ark to Jerusalem — he felt utterly unworthy that it should accompany
him on his flight. It was in that same spirit, as an humble penitent, he a
crossed the Kidron and ascended Olivet barefooted and in tears. It was as the
mourner before God that David had now turned his face toward the wilderness.
All of this has been before us on a previous occasion, but we deemed it
necessary to repeat the same, for it explains, as nothing else does, his
amazing attitude in the incident we are about to contemplate.
As the fugitive king and his little following
began to descend into the valley leading to the Jordan, a man who belonged to
the family of the house of Saul came forth, and cursed him, charging him with a
fearful crime he had never committed. Meeting with no opposition, this wretched
creature cast stones at the king and his men. Now David was not the man,
naturally speaking, to suffer such indignities to pass unnoticed: why, then,
did he now endure them in silence? Abishai, one of the king’s followers, asked
permission to avenge his master of these insults by slaying the offender; but
David restrained him, and suffered Shimei to continue his outrageous conduct.
But what seems stranger still, David attributed this humiliating experience
unto God Himself, saying, "The Lord hath said unto him, Curse David"
— language which raises a problem of the first magnitude: the relation of God
to evil; for David was not guilty of speaking rashly and wickedly, but gave
utterance to a most solemn and weighty truth. But to keep to our main thought:
"He saw God in every circumstance, and owned
Him with a subdued and reverent spirit. To him it was not Shimei, but the Lord.
Abishai saw only the man, and desired to deal with him accordingly. Like Peter
afterwards, when he sought to defend his beloved Master from the band of murderers
sent to arrest Him. Both Peter and Abishai were living upon the surface, and
looking at secondary causes. The Lord Jesus was living in the most profound
subjection to the Father: ‘the cup which My Father bath given Me, shall I not
drink it?’ This gave Him power over everything. He looked beyond the instrument
to God — beyond the cup to the hand which had filled it. It mattered not
whether it were Judas, Caiaphas, or Pilate; He could say, in all, ‘My Father’s
cup.’ Thus, too, was David, in his measure, lifted above subordinate agents. He
looked right up to God, and with unshod feet and covered bead, he bowed before
Him: ‘The Lord hath said unto him, Curse David.’ This was enough.
"Now, there are, perhaps, few things in
which we so much fail as in apprehending the presence of God, and His dealings
with our souls, in every circumstance of daily life. We are constantly ensnared
by looking at secondary causes; we do not realize God in everything. Hence
Satan gets the victory over us. Were we more alive to the fact that there is
not an event which happens to us, from morning to night, in which the voice of
God may not be heard, the hand of God seen, with what a holy atmosphere would
it surround us! Men and things would then be received as so many agents and
instruments in our Father’s hands; so many ingredients in our Father’s cup.
Thus would our minds be solemnized, our spirits calmed, our hearts subdued.
Then we shall not say with Abishai. ‘Why should this dead dog curse my lord the
king? let me go over, I pray thee, and take off his head.’ Nor shall we, with
Peter, draw the sword in natural excitement. How far below their respective
masters were both these affectionate though mistaken men! How must the sound of
Peter’s sword have grated on his Master’s ear and offended His spirit! And how
must Abishai’s words have wounded the meek and submitting David! Could David
defend himself while God was dealing with his soul in a manner so solemn and
impressive? Surely not. He dare not take himself out of the hands of the Lord.
He was His for life or death — as a king or an exile. Blessed subjection!"
(C. H. M.).
"And when king David came to Bahurim,
behold, there came out a man of the family of the house of Saul, whose name was
Shimei, the son of Gera, he came forth, and cursed still as he came" (2Sa_16:5). What a contrast is this from what was
before us in the preceding verse! There we saw the hypocritical Ziba fawning
upon David, pretending that he desired to "find grace" in his sight,
and addressing him as my lord, O king." Here we find Shimei
"cursing" the king, and denouncing him as "thou man of
Belial." Ziba presented David with an elaborate present, whereas Shimei
threw stones and cast dust at him. Unto the flatteries of the former David
reacted by grievously misjudging Mephibosheth; whereas to the revilings of the
latter, he meekly bowed before God — ah, my reader, the Christian has good
reason to fear the smiles of the world, far more than he has its frowns.
"And when king David came to Bahurim,
behold, there came out a man of the family of the house of Saul, whose name was
Shimei, the son of Gera: he came forth, and cursed still as he came." The
first book of Samuel furnished the background to this dark scene. Saul had been
Israel’s king, and upon his death a determined effort had been made to preserve
the throne in his family: see 2 Samuel 2:8-3:2. But the attempt of Abner and
the determination of Ishbosheth to reign as king over Israel, was in direct
defiance of Jehovah’s ordination (1Sa_16:1-13;
2Sa_2:4). But Shimei disregarded this
divine appointment, and his heart was filled with enmity against David, whom he
wrongly regarded as the usurper of the throne. While David was in power, he
dared not openly anathematize him — though he hated him just the same; but now
that David was fleeing from Absalom, Shimei took the opportunity to vent his
malice, which shows his utter baseness in taking advantage of the king’s
trouble at this time.
"And he cast stones at David, and at all the
servants of king David: and all the people and all the mighty men were on his
right band and on his left" (2Sa_16:6).
The rank hatred of Shimei’s heart now burst forth in full force. With savage
vehemence be curses the king, and flings stones and dust in the transports of
his fury; stumbling along among the rocks high up in the glen, he keeps pace
with the little band in the valley below. But ere passing on, let us not
overlook the fact that Bahurim has been mentioned previously in this book: see 2Sa_3:16 and context. Did David now recall how
the husband from whom he had torn Michal had followed her to this very place,
and then turned back weeping to his lonely home? We cannot be sure, but the
remembrance of later and more evil deeds now subdued David’s spirit, and caused
him to meekly submit to these outrageous insults.
"And thus said Shimei when he cursed, Come
out, come out, thou bloody man, and thou son of Belial: the Lord hath returned
upon thee all the blood of the house of Saul, in whose stead thou has reigned;
and the Lord hath delivered the kingdom into the hand of Absalom thy son: and,
behold, thou art taken in thy mischief, because thou art a bloody man" (2Sa_16:7-8). The different scenes presented in
these chapters require to be viewed from various angles, if their manifold
signification is to be perceived. This we endeavor to bear in mind as we pass
from incident to incident. Shimei is not only to be regarded as the Lord’s
instrument for chastening David, as a figure of the devil as "a roaring
lion" — raging against David because he had come into the enemy’s
territory (see preceding chapter); but also as a type of those who slandered
and persecuted Christ Himself. It is this many-sidedness of these historical
pictures which gives to them their chief interest for us today.
When the parents of the infant Jesus presented
Him to God in the temple, old Simeon was moved by the Spirit of prophecy to
say, "Behold, this Child is set for the fall and rising again of many in
Israel; and for a sign which shall be spoken against . . . that the thoughts of
many hearts may be revealed" (Luk_2:34-35).
How truly the terms of this prediction concerning the Antitype were adumbrated
in the type. All through his checkered career, but especially that part of it
we are now considering, David’s various experiences served as occasions that
"the thoughts of many hearts might be revealed." Much that was bidden
beneath the surface was forced out into the open. Those who were loyal to him
at heart were now unmistakably manifested as his staunch supporters and faithful
friends: his "mighty men" continued to cling to him despite the
drastic change of his fortunes. It now became clear who really loved him for
his own sake — like Mary and Martha and the apostles in the Gospels. On the
other hand, hypocrites were exposed (Ahithophel, the forerunner of Judas), and
bitter enemies openly reviled and condemned him — as was the lot of our Lord.
The conduct of Shimei on this occasion was base
and vile to the last degree. In the first place, it was in direct defiance of
the express commandment of the Lord: "Thou shalt not revile the judge, nor
curse the ruler of thy people" (Exo_22:28);
"Curse not the king, no not in thy thought" (Ecc_10:20). Second, it was despicable beyond
words that Shimei should wait to vent his malice upon David till the time when
his cup of sorrow was already full, thus adding to his grief: "For they
persecute him whom Thou hast smitten; and they talk to the grief of Thy
wounded" (Psa_69:26). Third, the
awful charge he now preferred was absolutely false, and against the plainest
evidence: so far from David having slain Saul, he had again and again spared
his life when he was at his mercy. He was many miles away at the time of Saul’s
death, and when the tidings of it reached him, he made lamentation for him: 2Sa_1:12.
"And thus said Shimei when he cursed, Come
out, come out, thou bloody man, and thou son of Belial: the Lord hath returned
upon thee all the blood of the house of Saul, in whose stead thou hast reigned;
and the Lord hath delivered the kingdom into the hand of Absalom thy son: and,
behold, thou art taken in thy mischief, because thou art a bloody man" (2Sa_16:7-8). What a solemn case is this of the
holy name of the Lord being found upon the lips of the wicked! — a warning to
us that all who make use of the name of Christ do not "depart from
iniquity" (2Ti_2:19). Observe too
how Shimei undertook to interpret the divine dispensations toward David,
showing us that wicked men are ever ready to press God’s judgments into their
service, for they judge right and wrong by selfish interests. May divine grace
preserve both writer and reader from the folly and sin of attempting to
philosophize about God’s dealings with others.
"Then said Abishai the son of Zeruiah unto
the king, Why should this dead dog curse my lord the king? let me go over, I
pray thee, and take off his head. And the king said, What have I to do with
you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him,
Curse David. Who then shall say, Wherefore hast thou done so?" (2Sa_16:9-10). Here again the type merges into
the antitype, and that in two respects. First, how this well-meant but fleshly
suggestion of David’s devoted follower reminds us of that request of Christ’s
disciples concerning those who "did not receive Him," namely,
"Lord, wilt Thou that we command fire to come down from Heaven, and
consume them, even as Elijah did?" (Luk_9:54).
As Christ answered "Ye know not what manner of spirit ye are of," so
David restrained Abishai — clear proof he was not the "bloody man" Shimei
had called him! Second, David refused to return railing for railing, reminding
us of "when He (Christ) was reviled, He reviled not again" (1Pe_2:23), in this leaving an example for us to
follow. But turning from the typical, let us consider the practical.
Though the blood of Saul did not rest upon David,
that of Uriah did; this he knew full well, and therefore towed to God’s
righteous chastisement, and spared Shimei — both Absalom and Shimei were
instruments in the hand of God, justly afflicting him — though the guilt of
their conduct belonged to them. A parallel case is found in Aaron: the
remembrance of his great wickedness in making the golden calf, composed his
mind under the fearful trial of the death of his sons (Lev_10:1-3) — knowing he deserved yet sorer
judgment, he was silent.
"And the king said, What have I to do with
you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him,
Curse David" (2Sa_16:10). David
saw the hand of God in this experience, afflicting him for his sins against
Bathsheba and Uriah. Shimei had received a commission from heaven, to curse
David, though that no more excused him or took away his guilt than the
crucifers of Christ were guiltless because they did what God’s hand and counsel
"determined before to be done" (Act_2:23;
Act_4:28). God has foreordained all
that comes to pass in this world, but this does not mean that He regards the
wickedness of men with complacency, or that He condones their evil. No indeed.
In their zeal to clear God of being the Author of sin, many have denied that He
is the Ordainer and Orderer of it. Because the creature cannot comprehend His
ways, or perceive how He is the Author of an act without being chargeable with
the evil of it, they have rejected the important truth that sin is under the
absolute control of God, and is as much subject to His moral government, as the
winds and waves are directed by Him in the material sphere.
The subject is admittedly a difficult one, and if
we are spared, we hope to write more at length upon it in the future.
Meanwhile, we content ourself by giving a quotation from the Westminster
Confession: "God’s providence extendeth itself to all sins of angels and
men, and that not by a bare permission, but such as hath joined with it a most
wise and powerful bounding, and other wise ordering and governing, in a
manifold disposition unto His own holy ends; yet so as the sinfulness thereof
proceedeth only from the creature, and not from God" (chap. 5). The
holiness of God is no more sullied by directing the activities of evil men,
than the beams of the sun are defiled when they shine upon a filthy swamp. The
hatred of his heart belonged to Shimei himself, but it was God’s work that that
hatred should settle so definitely on David, and show itself in exactly the
manner and time it did.
"And David said to Abishai, and to all his
servants, Behold, my son, which came forth of my bowels, seeketh my life: how
much more now may this Benjamite do it? let him alone, and let him curse; for
the Lord hath bidden him. It may be that the Lord will look on mine affliction,
and that the Lord will requite me good for his cursing this day" (2Sa_16:11-12). Two further considcrations arc
here presented: David calmed himself under the lesser affliction of Shimei’s
cursing him, by reminding himself of the greater trial of Absalom’s rising up
against him. And he sought comfort in the possibility that God might yet
overrule this trouble for his own ultimate blessing. The practical value of
this incident is, the valuable teaching it contains on how a saint ought to
conduct and console himself under severe trials. Let us summarize. First, David
comforted himself with the thought that his sins deserved sorer chastisement
than he was receiving. Second, he looked beyond the afflicting instrument, to
the righteous hand of God. Third, lie considered the minor affliction unworthy
of consideration in view of the major. Fourth, he exercised hope that God would
yet bring "good" out of evil. May grace be granted us to do likewise.
Amid much that is saddening in the next two or
three chapters there occasionally shine rays of light through the darkness
which overshadows them. The record is mainly concerned with the deeds of
David’s enemies, but here and there we find chronicled some of the kindly
actions of his friends. The depravity of fallen human nature is exhibited again
and again, and we behold what fearful depths of iniquity men will fall into
when not immediately restrained from above. God righteously permits the devil
to work freely in the children of disobedience (Eph_2:2),
for man at the beginning deliberately elected to become subject to Satan’s
scepter rather than remain in allegiance to his Maker: preferring death to
life, darkness to light, bondage to freedom, he is made to suffer the
consequences of the same. Nevertheless, the Almighty is over Satan and makes
his ragings to subserve His own purpose: "Surely the wrath of man shall
praise Thee: the remainder of wrath shalt Thou restrain" (Psa_76:10) — strikingly illustrated again and
again in the various scenes which are to come before us.
The depravity of fallen human nature is not an
attractive subject, yet it is a solemn fact confronting us daily, both within
and without. Moreover, it explains to us, as nothing else will, the fearful
wickedness which abounds on every hand. A corrupt tree can (of itself) produce
nought but corrupt fruit. That which should really surprise us is not the
bountiful harvest which sin is producing in the human family, but rather that
so many of its foul blossoms and buds are nipped before they can develop. Now
and again God permits some monster of iniquity to run his race without
hindrance, to show us what fearful evil man is capable of, and what would be a
common occurrence were He to leave Adam’s descendants entirely to themselves.
The deeds of Ahithophel and Absalom would be duplicated all around us were it
not that God puts bridles into the mouths of those who hate Him, and bounds
their enmity as truly as He does those of the winds and waves.
But the restraining of man’s wickedness is not
the sole operation of the divine government of the human family: from the
uncongenial soil of fallen human nature God is also engaged in producing that
which makes this world a fit place for His people to live in, for He is doing
all things for their sakes (Rom_8:28) —
His glory and their good being inseparably bound up together. That the saint
meets with any mercy, justice, or kindness at the hands of the unregenerate is
due alone to the grace and power of the Lord. That the believer is at times
befriended by those who have not the love of God in their hearts, is as much
the product and marvel of divine power as His creating an occasional oasis in
the desert. There are times when the Lord makes the leopard to "lie down
with the kid, and the calf and the young lion and the fatling together" (Isa_11:6). There are times when He causes the
ravens to feed His servants. Yet, whatever be the instruments God is pleased to
use, the language of the believer should be "Thou preparest a table before
me in the presence of mine enemies" (Psa_23:5).
Thus, amid the hardships and sufferings which his
enemies inflicted upon David, we are also to note the reliefs and kindly
supplies which God moved others to furnish him and his men. It was so in the
experience of his blessed Son: if on the one hand we read that He "had not
where to lay His head," on the other hand we are told "And many
others (of the women) which ministered unto Him of their substance" (Luk_8:3). It was so in the history of the
apostle Paul: if on the one hand he sometimes experienced "hunger and
thirst . . . cold and nakedness" (2Co_11:27),
at others it could be recorded "The barbarous people showed us no little
kindness: for they kindled a fire, and received us everyone, because of the
present rain, and because of the cold . . . who also honoured us with many
honours: and when we departed, they laded us with such things as were
necessary" (Act_28:2, Act_28:10). And has it not been thus in the
lives of both writer and reader? Undoubtedly; sweets and bitters,
disappointments and pleasant surprises, have been intermingled: "In the
day of prosperity be joyful, but in the day of adversity consider: God also
hath set the one over against the other" (Ecc_7:14).
"And the king, and all the people that were
with him, came weary, and refreshed themselves there" (2Sa_16:14): that is, at Bahurim (2Sa_16:5). After their long and arduous journey
from Jerusalem, David and his band of loyal followers pitched camp and obtained
a much-needed rest. At the same time "Absalom, and all the people of the
men of Israel, came to Jerusalem and Ahithophel with him" (2Sa_16:15), David and his retinue having left
the way wide open for Absalom to take possession of the royal city whenever he
pleased. There were none to oppose him. Accordingly he came, and no doubt felt
much elated by this initial success, promising himself that the whole country
would soon be his: "God suffers wicked men to prosper a while in their
wicked plots, even beyond their expectation, that their disappointment may be
the more grievous and disgraceful" (Matthew Henry).
"And it came to pass, when Hushai the
Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom,
God save the king, God save the king (margin). And Absalom said to Hushai, Is
this thy kindness to thy friend? why wentest thou not with thy friend? and
Hushai said unto Absalom, Nay; but whom the Lord, and this people, and all the
men of Israel, choose, his will I be, and with him will I abide. And again,
whom should I serve? should I not serve in the presence of his son? as I have
served in thy father’s presence, so will I be in thy presence" (2Sa_16:16-19). This is the sequel to what was
before us in 2Sa_15:32-37 : Hushai, at
some risk to himself, ventured into the lion’s den, in order to serve and help
David. His conduct on this occasion raises a problem, one which the
commentators have differed widely upon. Some have argued that, on the worldly
principle of "all is fair in love and war," Hushai was fully
justified in his dissimulation: others have condemned him, without
qualification, as an unmitigated liar; while a few have been so puzzled they
withheld a judgment. Let it be pointed out, first, that Hushai did not say
"Let king Absalom live"; and when challenged concerning his
infidelity to David, he did not reply I have done with thy father, and am now
devoted solely to thee and thy cause": his language was ambiguous, capable
of a double construction. While that somewhat modified his offense it by no
means cleared Hushai, for his language was intended to mislead, and therefore
was chargeable with duplicity. That his intention was a good one, and that his
efforts succeeded, by no means exonerated him. "Results" are not the criterion
by which we should determine the rightness or wrongness of anything. Bear in
mind it is the human side of things we are now considering — from the divine
side, God suffered the pride of Absalom’s heart to deceive him: he fondly
imagined that David’s best friends were so in love with himself that they
gladly took the present opportunity to flock to his banner; and therefore he
construed Hushai’s words in favor of himself.
The above incident is recorded as a warning, and
not for our imitation. It shows that something more than a good motive is
necessary in order for a deed to be right in the sight of God. This is an
important principle for us to weigh, for not a few today excuse much that is
wrong by saying "Well, his intentions were good." While it be true
that the motive often determines the value of an act, yet other principles and
considerations must also regulate us. For instance, in seeking to carry out our
good intensions, we must use the right means. It is praiseworthy for a parent
to seek food for his hungry children, yet he or she must not steal the same.
This was where Hushai failed: the desire to help David did not warrant his
playing the part of a hypocrite. "For our rejoicing is this: the testimony
of our conscience, that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our conversation in the
world" (2Co_1:12) is the
Christian’s standard. It is never right to do wrong.
The principal means which the believer should
employ in every time of trouble and emergency, is prayer: presenting his case
in humble and trustful confidence to Him with whom there are no difficulties,
leaving Him to undertake for us as seemeth Him best. This is what David had
done at first (2Sa_15:31); but, later,
he spoiled it by resorting to a carnal policy (2Sa_15:34).
Ere passing on let us note how Absalom’s challenge to Hushai may be taken to
heart by ourselves in a higher sense: "Men who admire themselves will be
easily deceived by those who profess an attachment to them; yet they readily
discern those faults in others, of which themselves are far more notoriously
guilty, and are apt to express astonishment at them. If a zealous disciple of
Christ commit evident wickedness, even profligates will exclaim ‘Is this thy
kindness to thy Friend?’ But, alas, how often might the Saviour Himself address
each of us in these words, to our shame and confusion! And how often should we
thus check ourselves, and remember our ingratitude, to our deep
humiliation" (Thomas Scott). Unfaithfulness to Christ is a species of
unkindness to our best Friend! What a theme that is for a practical sermon!
We have, in a former chapter, already made
allusion to the revolting episode recorded in the closing verses of 2 Samuel
16, so a few brief remarks on it here will suffice. "Then said Absalom to
Ahithophel, Give counsel among you what we shall do" (2Sa_16:20). First, we note that Absalom did not
seek unto the custodians of the ark (which David had sent back to Jerusalem)
for guidance, for he had no concern for the will of Jehovah: throughout the
entire piece he acts as an infidel, a blatant rebel. Second, the obvious design
of Ahithophel in so evilly advising Absalom — which, as Matthew Henry rightly
says was as though he enquired "at the oracle of Satan" rather than
"of God" (2Sa_16:21) — was to
get his new master to so conduct and commit himself that all hope of
forgiveness by David would be out of the question. Third, but behind the
scenes, was the overruling hand of God, fulfilling His own word (2Sa_12:11) and chastising David for his
wickedness — that he had these "concubines" in addition to a
plurality of wives, is a sad reflection upon the Psalmist.
"Moreover Ahithophel said unto Absalom, Let
me now choose out twelve thousand men, and I will arise and pursue after David
this night: And I will come upon him while he is weary and weak handed, and
will make him afraid: and all the people that are with him shall flee; and I
will smite the king only: and I will bring back all the people unto thee: the
man whom thou seekest is as if all returned: so all the people shall be in
peace" (2Sa_17:1-3). It may be
thought that this vile suggestion was prompted by the feelings of private
animosity, for, as previously pointed out, Bathsheba was the grand-daughter of
Ahithophel, and therefore he would desire to personally avenge the wrong done
to his family. But whether this be the case or no, as a politic man Ahithophel
would be quick to recognize that delay was dangerous, and that if Absalom
desired the removal of David from his path, there must be swift action, and a
striking while his father and men were tired and low spirited.
Those who surrounded the wicked Absalom at this
time understood clearly that nothing short of the death of David and the
seizing of the throne for himself would satisfy his covetousness: the only
matter to be determined was the best way in which to accomplish this base
design. Consequently, when Ahithophel voiced his evil counsel, there were none
that raised hands of holy horror, none who so much as objected to the gross
injustice of such a course. Not long ago Absalom himself had fled for a crime,
and David contented himself by allowing his son to remain in exile, though he
deserved death; nay, he craved his return. But so utterly devoid was Absalom of
natural affection, so incapable of ingratitude, that he thirsted for David’s
blood. See, my reader, what human nature is capable of (yours and mine not
excepted) when God leaves us entirely to ourselves. How far, far astray are
they who deny the solemn truth of the total depravity of fallen man!
The scheme propounded by Ahithophel had much to
commend itself to a man of such a designing type as Absalom. It would not serve
his purpose for there to be a wholesale massacre of his subjects — the
Philistines were too near and numerous to unnecessarily weaken his forces. Let
the king himself be smitten, and his followers would readily capitulate.
"Smite the shepherd and the sheep will be scattered, and be an easy prey
to the wolf" was the principle of Ahithophel’s plan. It has been pointed
out by others that there was a close resemblance (if not an actual
foreshadowment) here to the policy suggested by Caiaphas: "Now consider
that it is expedient for us that one man would die for the people, and that the
whole nation perish not" (Joh_11:50).
So too the language of others of Christ’s enemies was "This is the Heir:
come, let us kill Him, and the inheritance shall be ours" (Mar_12:7).
"And the saying pleased Absalom well, and
all the elders of Israel" (2Sa_17:4).
The desperate wickedness of the cold-blooded proposal of Ahithophel to
"smite" — slay — God’s anointed, so far from filling Absalom with
horror, met with his hearty approval. If "the path of the just is as the
shining light, that shineth more and more unto the perfect day" (Pro_4:18), it is equally true that evil men and
seducers wax worse and worse. The falling stone gathers momentum, and the
further it rolls down hill, the greater is its velocity. So it is with one who
has thoroughly sold himself to the devil — he gives his wretched victims no
rest, but urges them on from crime to crime, until their cup of iniquity is
full. Satan is a merciless taskmaster, who ever demands an increasing tale of
bricks from his slaves. How earnestly we should pray to be delivered from the
evil one!
"Then said Absalom, Call now Hushai the
Archite also, and let us hear likewise what he saith" (2Sa_17:5). This is surely striking. In the
previous instance Absalom had acted promptly on the evil counsel of Ahithophel
(2Sa_16:22), why, then, did he not do
so now? The proposal made had "pleased him well," yet he hesitated
and consulted with Hushai, the secret friend of David. It was not that Hushai
took the initiative and pushed himself forward: it was Absalom himself who
sought to know his mind. What a proof that "the king’s heart is in the
hand of the Lord, as the rivers of water: He turneth it whithersoever He
will" (Pro_21:1). "The Lord
had appointed to defeat the good (politic) counsel of Ahithophel" (2Sa_17:14), yet He accomplished this not by
physical force, but by the working of natural laws. Absalom appeared to act
quite freely in following out the thought that had entered his mind,
nevertheless a divine hand was directing him, unknown to himself. Man is free
to act only within the circumference of the divine decrees.
It was at this critical moment, when the doom of
David appeared to be as good as sealed, that his faithful follower was given
the opportunity of befriending him. How blessedly God times His interventions.
He is never too early, and never too late. It is the impatience of unbelief and
the fretfulness of self-will which so often makes us think the Lord is tardy.
Often God "waits that He may be gracious" (Isa_30:18) in order to bring us to the end of ourselves, and
that the deliverance may more evidently appear to be from Himself. At other
times, He delays His intervention on behalf of His own for the greater chagrin
and dismay of their enemies. Hushai did not fail David at this critical moment,
but by clever and plausible arguments caused Absalom to change his mind, and
postpone an immediate attack upon the fugitive king. This accomplished his
object, for any delay on the part of Absalom afforded David an opportunity to
rest his weary men, add to his forces and station them to best advantage. But
more of that in our next.
In working out His own eternal designs, in
ministering to the spiritual and temporal needs of His people, and in
delivering them from their enemies, God acts as sovereign, employing
subordinate agents or dispensing with them as He pleases. That He is not
restrained by the lack of means is evident from His feeding two million
Israelites in the wilderness for the space of forty years, by giving them bread
from heaven; and from other signal instances recorded in His Word.
Nevertheless, generally, He is pleased to make use of means in the
accomplishment of His everlasting decrees. Oftentimes those means are feeble
ones, altogether inadequate in themselves for accomplishing the ends they do —
to show us that their sufficiency lies in Him who deigns to make use of them.
Where human agents are employed by God, their unmeetness and unworthiness is
often quite apparent, and this, that we may glory not in them, but in the One
who condescends to place His treasure in earthen vessels. Unless his principle
be clearly recognized by us, we are apt to stumble at the manifest faults in
the instruments God employs.
God has never had but one perfect Servant on this
earth, and His surpassing excellency is made the more conspicuous by the
numerous imperfections of all others. Yet we must not take delight in looking
for or dwelling upon the blemishes of those God made use of — like unclean
birds see in carrion to feed upon. Who are we, so full of sin ourselves, that
we should throw stones at others? On the other hand, the faults recorded in
Scripture of those whom God used in various ways must not be made a shelter
behind which we hide, in order to excuse our own sins. It is the bearing in
mind of these obvious rules which often occasions a real difficulty to the
minister of God, whether his preaching be oral or written. It is his duty to
use as warnings the faults of Biblical characters; yet, alas, in doing so, he
frequently has occasion to condemn himself; yet that is beneficial if it truly
humbles him before God.
We are now to consider the means used by God in
delivering His servant from the murderous designs of his enemies. If there had
been a Jonathan in Saul’s palace to plead his cause and give him intelligence
of his father’s plans, so now God raised up an Hushai at the headquarters of
Absalom to render him aid and forward him notice of what was impending.
Reliable messengers to carry these important tidings from him to David were
present in the persons of the two priests, whom David had sent back to
Jerusalem in order to there serve his interests; though they had been obliged
to lodge outside the city at Enrogel, where a servant-girl communicated, in
turn, with them. Yet one other link in the chain was required in order for the
contact to be established: the two priests were seen as they started out on
their mission, and were pursued by Absalom’s men; but a protector was raised up
for them, and they escaped. Thus, in this one instance God made use of a
prominent politician, two priests, a maidservant, and a farmer and his wife.
"Then said Absalom, call now Hushai the
Archite also, and let us hear likewise what he saith. And when Hushai was come
to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this
manner: shall we do after his saying? if not, speak thou" (2Sa_17:5-6). Let it not be forgotten that
"the counsel of Ahithophel, which he counselled in those days, was as if a
man had enquired at the oracle of God: so was all the counsel of Ahithophel
both with David and with Absalom" (2Sa_16:23).
Is it not, then, truly remarkable that Absalom did not act promptly on his
advice, instead of now conferring with Hushai; the more so as the plan
propounded by Ahithophel had "pleased Absalom well, and all the elders of
Israel" (2Sa_17:4). There is only
one satisfactory explanation: God had decreed otherwise! This is far more, my
reader, than an incident in ancient history: it furnishes an example of how God
regulates the affairs of nations today. Have we not witnessed individuals as
devoid of all natural affections, as godless, as ruthless, as unscrupulous as
was Absalom, who have forced themselves into the high places of national and
international affairs!
Yes, my reader, what the Holy Spirit has recorded
here in 2 Samuel 17 is something of much greater importance than an episode
which transpired thousands of years ago. The anointed eye may discern in and
through it the light of heaven being shed upon the political affairs of eaRuth
God governs as truly in the houses of legislature and in the secret conferences
of rulers and diplomats, as He does the elements and the heavenly bodies: He it
is who rules their selfish schemings and overrules the counter plans of others.
It was so here in Jerusalem in the long ago; it is so, just as actually now, at
London, Washington, Paris, Moscow, Berlin and Rome. The very reason why the
Spirit has chronicled our incident in the imperishable pages of Holy Writ is
that God’s people in all succeeding generations might know that "the Most
High ruleth in the kingdom of men, and giveth it to whosoever He will" (Dan_4:17, Dan_4:25,
Dan_4:32) — alas, that through the ignorance and
unfaithfulness of the modern pulpit so many believers are now deprived of that
comforting assurance.
God’s Word is a living Word, and not an obsolete
history of things which took place in the far-distant past. It is to our own
irreparable loss if we fail to turn its light upon the mysteries of life and
the "dark places of the eaRuth" And surely there are no darker places
than the conference chambers of politicians and international diplomats: God
"setteth up over the kingdom of men, the basest of men" (Dan_4:17). where His claims and the interests of
His people are either totally ignored or blatantly defied: yet, even there the
Most High is supreme, and has His way. Only so far are they allowed to go in
their evil schemings and greedy plannings. If on the one hand there is a
bloodthirsty Ahithophel (a military leader) who urges the modern dictator to
the shedding of innocent blood, on the other hand God raises up an Hushai
(though his name may not appear in our newspapers), who restrains and checks by
advising cautious delay, and his counsel is made (by God) to thwart or modify
the more extreme measures of the former. In the Day to come we shall find that
2 Samuel 17 has often ken duplicated in the politics of this world,
particularly in those of Europe.
"And Hushai said unto Absalom, The counsel
that Ahithophel hath given is not good at this time" (2Sa_17:7). Hushai was put to rather a severe
test. In the first place, Absalom had already evidenced some suspicion of his
loyalty to himself, when he first appeared on the scene (2Sa_16:17). In the second place, Ahithophel had
just advanced a plan which met with general approval. And in the third place,
to criticize the scheme of Ahithophel might well be to increase Absalom’s
suspicion against himself. But he stood his ground, and at some risk to
himself, did what he could to befriend David. He came right out and boldly
challenged the counsel of his rival, yet he prudently took the edge off the
blow by his modification of "at this time." His language was
skillfully chosen: he did not say "such a course would be downright
madness," but only it "is not good" — it is unwise to employ
harsher language than is absolutely necessary. Thus Absalom discovered that his
counsellors did not agree — it is by diversity of views and policies that a
balance is preserved in the affairs of human government.
"For, said Hushai, thou knowest thy father
and his men, that they be mighty men, and they be chafed in their minds, as a
bear robbed of her whelps in the field: and thy father is a man of war, and
will not lodge with the people" (2Sa_17:8).
In these words Hushai artfully suggests that Ahithophel was seriously
misjudging the ease of his task. He had lightly and bumptiously declared
"I will smite the king only" (2Sa_17:2).
But that was not such a simple task as Ahithophel supposed. David was something
more than a pasteboard monarch: he was a man of great courage and much
experience in the arts of warfare. Moreover, he was accompanied by valiant
warriors, who were in an angry mood over the shameful necessity of their
beloved master’s flight from Jerusalem, and would not stand idly by while he
was slaughtered. Absalom had better pause and face the terribly real
difficulties of the situation, for it is often a fatal mistake to underestimate
the strength of an adversary. To sit down first and count the cost (Luk_14:28) is always a prudent course to follow
rash and ill-considered measures are likely to meet with failure. But much
grace is needed in this feverish age to act thoughtfully and cautiously, and
not rush blindly ahead.
"Behold, he is hid now in some pit, or in
some other place: and it will come to pass, when some of them be overthrown at
the first, that whosoever heareth it will say, There is a slaughter among the
people that followeth Absalom" (2Sa_17:9).
The fugitive king was not the type of man to seek his ease: he "will not
lodge with the people," but rather will he, as a seasoned warrior, resort
to subtle strategy, and lie in a well-chosen ambush, from which he will
unexpectedly spring out, and slay at least the foremost of Ahithophel’s men.
And that would seriously prejudice Absalom’s cause, for the news would quickly
go forth that David was victor in the field. The practical lesson which this
points for us, is that we must not commit the folly of underestimating the
strength and subtlety of our spiritual enemies, and that we must carefully
consider what are the best ways and means of overcoming them. Our lusts often
secretly hide themselves, and then spring forth when they are least expected.
Satan generally attacks us from an unlooked-for quarter. He has had far more experience
than we, and we need to tread cautiously if he is not to gain a serious
advantage over us.
"And he also that is valiant, whose heart is
as the heart of a lion, shall utterly melt: for all Israel knoweth that thy
father is a mighty man, and they which be with him are valiant men" (2Sa_17:10). Hushai is here pressing upon Absalom
what would inevitably follow if that should eventuated which he had mentioned
in the previous verse. In case David succeeded in springing a trap and the
advance guard of Ahithophel’s proposed expedition were slain, as would most
probably happen when pitted against such a wily antagonist as the conqueror of
Goliath, only one course would surely follow — the entire force sent against
David would be demoralized. The inexperienced men Ahithophel led, though
superior in numbers, would now feel they were no match for the braves in the
king’s forces, and they would be utterly dismayed. That would be fatal to
Absalom’s cause, as a little reflection must make apparent. Human nature is fickle,
and men in the mass are even more easily swayed than are individuals: it takes
little to turn the tide of public opinion.
"Therefore I counsel that all Israel be
generally gathered unto thee, from Dan even to Beersheba, as the sand that is
by the sea for multitude; and that thou go to battle in thine own person"
(2Sa_17:11). This was the only logical
inference to draw from the preceding premises. The "twelve thousand
men" Ahithophel asked For (2Sa_17:1)
were altogether inadequate for success against such a general as David and
against such renowned men as he commanded. Absalom must mobilize the entire
manhood of the nation, and overwhelm his father by sheer force of numbers.
In counselling Absalom to undertake a general
mobilization, or the gathering together of an overwhelming force, Hushai was
obviously "playing for time." The longer he could induce Absalom to
delay taking military action against the one he was befriending, the better
would his real object be achieved. The slower Absalom was in moving, the more
time would David have for putting a greater distance between himself and
Jerusalem, to increase his own Forces, and to select to best advantage the site
for the coming conflict. The entire design of Hushai was to counter
Ahithophel’s proposed "I will arise and pursue after David this
night" (2Sa_17:1). To further
strengthen his argument Hushai suggests that Absalom should "go to battle
in thine own person" (2Sa_17:11) —
take the place of honor, and lead your own men. Indirectly, he was intimating
that Ahithophel’s project had only his own ends (private revenge) and personal
glory in view: note his "I will arise," "I will come upon
him," "I will smite the king" (2Sa_17:1-2).
Hushai knew well the kind of man he was dealing with, and so appealed to the
pride of his heart.
As we shall see from the sequel, it was this very
detail which issued in Absalom’s losing his own life. Had he followed the
counsel of Ahithophel he would have remained at Jerusalem, but by accepting the
advice of Hushai to go to battle in his own person, he went forth to his death.
How true it is that "God taketh the wise in their own craftiness, and the
counsel of the froward is carried headlong" (Job_5:13)!
No doubt Absalom was priding himself in his prudence by obtaining the advice of
both these experienced counsellors, yet that was the very thing that led to his
destruction. The suggestion of Hushai appealed to his personal vanity, and by
yielding thereto we are shown here that "Pride goeth before
destruction." If God has placed you, my reader, in humble circumstances
and in a lowly position, envy not those who take the lead, and aspire not to a
place of worldly dignity and carnal honors.
"So shall we come upon him in some place
where he shall be found, and we will light upon him as the dew falleth on the
ground: and of him and of all the men that are with him there shall not be left
so much as one" (2Sa_17:12). This
completes the thoughts begun at the start of the preceding verse: by means of
an enormous force we shall be able to fall upon David and his followers and
utterly annihilate them: neither strategy nor valor will be of any avail
against such overwhelming numbers. Such counsel as this was not only calculated
to appeal to Absalom himself, but also to the unthinking masses: there would be
little danger to themselves; in fact, such a plan seemed to guarantee success
without any risk at all "There is safety in numbers" would be their
comforting slogan. Note Hushai’s artful use of the plural number: "So
shall we come upon him" and "we will light upon him" in sharp
contrast from the threefold "I" of Ahithophel.
"Moreover, if he be gotten into a city, then
shall all Israel bring ropes to that city, and we will draw it into the river,
until there be not one small stone found there" (2Sa_17:13). Thus Hushai sought to close the door
against every possible objection. Should David and his men take refuge in some
city, and fortify it, instead of hiding in a pit or wood (2Sa_17:9), that would prove no obstacle to such
a host as we should take against him. We will not endanger our men by seeking
to force a way in, but, by main force, drag the city and its people into the
river — this, of course, was not to be taken seriously, but was intended to
raise a laugh. It was simply designed to signify that by no conceivable means
could David either defy or escape them.
"And Absalom and all the men of
We have seen how God made use of Hushai, David’s
friend to defeat the counsel which Ahithophel had proposed to Absalom. This
meant a short breathing space was afforded the fugitive king. Hushai at once
took steps to acquaint his master with his success (2Sa_17:15-16).
The two priests who served as messengers were obliged to take refuge in a
farmer’s house at Bahurim, biding in a well, which his wife covered — how many
strange and unexpected places have sheltered the servants of God from their
enemies only the Day to come will fully reveal. Incidentally, let us note how
this episode teaches us that so far from acting rashly and presumptuously, we
should always avail ourselves of any lawful means which a merciful providence
supplies for us. True faith never leads to fanaticism or fatalism, but moves us
to act with prudence and with good judgment.
It was well that the two messengers had taken
this precaution, for they were pursued and tracked to the place where they were
hiding, but through the woman’s prevarication their enemies were sent on a
false trail. "And it came to pass, after they (the pursuers) were
departed, that they came up out of the well, and went and told king David, and
said unto David, Arise, and pass quickly over the water; for thus hath
Ahithophel counselled against you. Then David arose, and all the people that
were with him, and they passed over Jordan: by the morning light there lacked
not one of them that was not gone over Jordan" (2Sa_17:21-22). "This was a remarkable instance of God’s
providential care over His servant and his friends, that not one was lost, or
had deserted, out of the whole company; and he was in this a type of Christ,
who loses none of His true followers" (Thomas Scott). For the antitype see
Joh_18:8-9.
It was at this time, most probably, that David
wrote Psa_42:1-11 and Psa_43:1-5. They were composed at a season when
he was deprived of the benefit and blessing of the public means of grace. This
loss he felt keenly (Psa_42:4), but
hoping in God and earnestly supplicating Him, he looked forward to the time
when he would be again permitted to enter His holy courts with joy and
thanksgiving (Psa_43:3-4). These Psalms
bring before is in a most blessed way the exercises of soul through which David
passed at this season, and the persevering efforts he made to retain his hold
upon God. They show us that though a fugitive, pressed almost beyond endurance
by sore trials, nevertheless he maintained his intercourse with the Lord. They
reveal the grand recourse which the believer has in every time of trouble —
something to which the poor worldling is a complete stranger — namely, the
privilege of unburdening his heart unto One who is of tender mercy, great
compassion, and who has promised to sustain (Psa_55:22)
when we east our burden upon Him.
The first two verses of Psa_42:1-11 express the deep longing of a
spiritual heart for communion with God in the house of worship: it is only when
deprived of such privileges that we come to value them as we should — just as a
parched throat is the one which most relishes a glass of water. In Psa_42:3 he tells the Lord how keenly he had
felt the mocking jibes of his blasphemous foes. Then he recalls the vivid
contrast from previous experience, when he, though king, had gone with the
multitude to the tabernacle and joined in celebrating God’s praise. Challenging
himself for his despondency, he seeks to raise his spirits. But soon dejection
returns and he cries, "O my God, my soul is cast down within me" (Psa_42:6). Then it was he added "therefore
will I remember Thee from the land of Jordan, and of the Hermonites, from the
hill Mizar." Yes, though cut off from the public means of grace, though
plagued with sore trials, he will not forget his best Friend.
In the remaining verses we find the Psalmist
freely unburdening himself to God. As Spurgeon said, "It is well to tell
the Lord how we feel, and the more plain the confession the better: David talks
like a sick child to his mother, and we should seek to imitate him." So
closely is Psa_43:1-5 connected with
the one preceding, that in one or two of the older manuscripts they are coupled
together as one: that it was written during the same period is evident from Psa_43:3-4. In it we find David begging God to
undertake for him, to "plead his cause against an ungodly nation," to
"deliver him from the deceitful and unjust man" — the reference to
Ahithophel or Absalom, or both. He is distressed at his own despondency and
unbelief, prays for a fresh manifestation of the divine presence and
faithfulness (Psa_43:3), asks for such
a deliverance as would permit his return to God’s house, and closes with an
expression of assurance, that, in the end, all would turn out well for him.
"And when Ahithophel saw that his counsel
was not followed, he saddled his ass, and arose, and gat him home to his house,
to his city, and put his household in order, and hanged himself and died, and
was buried in the sepulchre of his father" (2Sa_17:23).
Unspeakably solemn is this. What a contrast is here presented: in the preceding
verse we see the temporal deliverance of David and all his men; here we behold
his chief enemy flinging himself into eternal destruction by his own mad act.
Significantly enough "Ahithophel" signifies "the brother of a
fool," and none exhibit such awful folly as those who are guilty of
self-murder. Ahithophel did not commit this unpardonable crime on the spur of
the moment, but with full deliberation, journeying to his own home to
accomplish it. Nor was he bereft of his senses, for he first duly settled his
affairs and arranged for the future of his family before destroying himself.
But why should Ahithophel have proceeded to such
desperate measures? Ah, my reader, there is something here which needs to
search our hearts. That upon which he had chiefly doted was now turned to
ashes, and therefore he no longer had any further interest in life: his household
"gods" were, so to speak, stolen from him, his "good thing"
was gone, and therefore his temple lay in ruins. Hitherto his counsel was
regarded "as if a man had enquired at the oracle of God" (2Sa_16:23), but the advice of Hushai was now
preferred before his. The high esteem in which he had been held for his
political acumen, his wisdom in the affairs of state, was everything to him,
and when Absalom passed his advice by (2Sa_17:14)
it was more than the pride of his heart could endure. To be slighted by David’s
usurper meant that he was now a "back number"; to be thus treated
before the people was too humiliating for one who had long been lionized by
them.
Do we not behold the same Satanic egotism in
Saul. When Samuel announced to him that the Lord had rejected him from being
king, what was his response? Why, this: "Then he said, I have sinned: yet
honour me now, I pray thee, before the leaders of my people, and before
Israel" (1Sa_15:30). At, it was
the praise of man, and not the approbation of God, which meant everything to
him. Thus it was with Ahithophel: an intolerable slur had been cast upon his
sagacity, and his proud heart could not endure the idea of having to play
second fiddle to Hushai. What point this gives to that exhortation, "Thus
saith the Lord, Let not the wise man glory in his wisdom, neither let the
mighty man glory in his might, let not the rich man glory in his riches: but
let him that glorieth glory in this, that he understandeth and knoweth Me, that
I am the Lord which exercise lovingkindness, judgment, and righteousness, in
the earth: for in these things I delight, saith the Lord" (Jer_9:23-24). Observe the justice of God in
suffering Ahithophel to come to such an end: he plotted the violent death of
David, and now was fulfilled that word his mischief shall return upon his own
head, and his violent dealing shall come down upon his own pate" (Psa_7:16).
O that we may really take this to ourselves, so
that we honestly examine our hearts, and ascertain upon what it is, really,
chiefly set. What did anything avail Haman, while Mordecai sat at the gate? is
another illustration of the same evil principle. What a solemn lesson all of
this reads to us! Have we, my reader, some earthly idol — be it riches, honor,
fame, or even a loved one — around which the tendrils of the soul are so
entwined that if it be touched, our very life is touched; if it be taken away,
life is for us no longer worth living? Where is our ruling passion fixed? On
what is it centered? Is it some object of time and sense, or One who is eternal
and immutable? What "treasure" are we laying up day by day? Is it one
that the hand of man or the hand of death may soon take from us, or that which
is "eternal in the heavens"? Seek to answer this question in the
presence of the Lord Himself.
"Then David came to Mahanaim" (2Sa_17:24). This was one of the cities of the
Levites in the tribe of Gad (Jos_13:26).
What sacred memories were associated with this place we may discover by a
reference to Genesis 32. It was at this very place that Jacob had stopped on
his return from sojourning so long with Laban. He was on his way toward the
unwelcome meeting with Esau. But it was there that "the angels of God met
him"! With faith’s discernment, Jacob perceived that this was "a
token for good" from the Lord: And when Jacob saw them, he said, I his is
God’s host, and he called the name of that place Mahanaim" or ‘two
hosts" — if God were for him, who could be against him! It was this place,
then, that David now made his headquarters, where he increased his forces, and
gathered together an army with which to oppose the rebels.
By this time the first force of the disaster bad
spent itself, and when David had succeeded in getting his forces safely across
the Jordan, on the free uplands of Bashan, his spirits rose considerably. Psa_42:1-11 and Psa_43:1-5
reflect the struggle which had taken place within him between despair and hope,
but as we have seen, the latter eventually triumphed. Now that Mahanaim was
reached, he determined to make a definite stand. No doubt the sacred memories
associated with this place served to further hearten him, and when the news
reached him of Ahithophel’s defection from Absalom and his subsequent suicide,
he had good ground to conclude that the Lord was not on the side of his
enemies. As the time went on, it became increasingly evident that the leaders
of the rebellion were lacking in energy, and that every day of respite from
actual fighting diminished their chances of success, as the astute Ahithophel
had perceived.
"And Absalom passed over Jordan, he and all
the men of Israel with him . . . so Israel and Absalom pitched in the land of
Gilead" (2Sa_17:24-26). At last
the perfidious Absalom proceeds to carry out his vile designs. Not content with
having hounded his fond parent from Jerusalem, and driven him to the utmost
corner of his kingdom, nothing will satisfy him but removing David from the
world itself. See to what fearful lengths Satan will lead one who is fully
yielded to his sway. He was guilty of high treaSong. With eager mind and brutal
heart he determined to deprive his father of his life. His awful conspiracy had
now reached its consummation. He set his army in battle array against David. He
was willing to play the part of patricide, to stain his hands with the blood of
a loving father who had been too long-suffering with him.
"And Absalom made Amasa captain of the host
instead of Joab: which Amasa was a mans son, whose name was Ithra an Israelite,
that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s
mother" (2Sa_17:25). Joab, the
commander-in-chief of Israel’s army (1Ch_20:1),
had remained loyal to his master, so that Absalom had perforce to appoint a new
general to take charge of his forces: the wicked are not allowed to have
everything their own way — divine providence generally puts a cog in their
wheel. There is some difficulty in deciphering the details of this verse; as
the marginal readings intimate. The one selected by Absalom as captain of his
host was, originally, "Jether an Ishmaelite," who had seduced the
half-sister of David — suitable character for the present position! Later,
he was known as "Ithra an Israelite," Matthew Henry suggesting
that he had become such by "some act of state — naturalized." Such a
selection on the part of Absalom was fully in accord with his own rotten
character.
"And it came to pass, when David was come to
Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and
Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
brought beds, and basins, and earthen vessels, and wheat, and barley, and
flour, and parched corn, and beans, and lentils, and parched pulse, and honey,
and butter, and sheep, and cheese of kine, for David, and for all the people
that were with him, to eat: for they said, The people is hungry, and weary, and
thirsty, in the wilderness" (2Sa_17:27-29).
Here the scene changes again, and from the malice of David’s foes our attention
is directed to the kindness of his friends. With what vivid contrasts these
chapters abound! And is it not thus in all earthly life? How can it be
otherwise in a world which is ruled by Satan but overruled by God.
There is something striking and touching in
connection with each of the three men mentioned here, who brought such a lavish
present to David. "Shobi was the brother of him, concerning whom David had
said, "I will show kindness to Hanun the son of Nahash" (2Sa_10:2) so, with the measure he had meted out
to this Gentile, it is measured to him again. Ah, has not God promised that he
who watereth others, shall himself be watered! "Machir the son of Ammiel
of Lodebar" was the man who had given shelter to Mephibosheth (2Sa_9:5): the king had relieved him of this
trust by giving Mephibosheth a place at his own table (2Sa_9:11), and now Machir shows his gratitude by
providing for David’s table. Concerning "Barzillai" we read that he
was "a very aged man, even four score years old" (2Sa_19:32), yet he was not too aged to minister
now unto David’s needs. He will come before us again in the sequel.
Weary from their long march, ill provisioned for
what lay before them bountiful supplies are now freely given to them. As
Matthew Henry pointed out, "He did not put them under contribution, did
not compel them to supply him, much less plunder them. But, in token of their
dutiful affection to him, their firm adherence to his government, and their
sincere concern for him in his present straits, of their own good will, they
brought in plenty of all that which he had occasion for. Let us learn hence to
be generous and open-handed, according as our ability is, to all in distress,
especially great men, to whom it is most grievous, and good men, who deserve
better treatment.
How often it falls out that God moves strangers
to comfort His people when they are denied it from those much nearer them.
There is a law of compensation which is conspicuously exemplified in the divine
government of human affairs. A balance is strikingly preserved between losses
and gains, bitter disappointments and pleasant surprises. If an heartless
Pharaoh determines to slay the children of the Hebrews, his own daughter is
constrained to care for Moses. If Elijah has to flee from
"The triumphing of the wicked is short, and
the joy of the hypocrite but for a moment" (Job_20:5)
— often so even when measured by human and temporal standards: how much more so
in the light of eternity! Alas, that our hearts are so little affected by that
unspeakably solemn consideration — a never-ending future: enjoyed under the blissful
approbation of God, or endured beneath His frightful curse. What are the smiles
and honors of men worth, if their sequel be the everlasting frown of the
Almighty? The pleasures of sin are but "For a season" (Heb_11:25), whereas the pleasures which are at
God’s right hand are "for evermore" (Psa_16:11).
Then what shall it profit a man if he should gain the whole world, and lose his
own soul? Yet how many, like Esau of old, place more value upon a mess of
pottage than the blessings of heaven. How many, like Ahab, will sell themselves
to do evil in order for a brief moment of pleasure or fame.
"The triumphing of the wicked is
short." Yes, and so it proved with David’s wretched Song. Absalom had laid
his plans carefully, executed them zealously, and bad carried them out without
any compunction (2Sa_15:1-5). He had
taken a mean advantage of his father’s indisposition and had stolen the hearts
of many of his subjects from the king. He aspired to the kingdom, and now
determined to seize the throne for himself (2Sa_15:10).
He had assembled his forces at Jerusalem, and had the powerful Ahithophel to
counsel him. He had ruthlessly determined that his father’s life must be
sacrificed to his ambition, and had now gone forth at the head of the army to
accomplish his death (2Sa_17:24). His
triumph seemed to be assured, but unknown and unsuspected by himself, he was
going forth to meet his own tragic but fully merited doom.
"And David numbered the people that were
with him, and set captains of thousands and captains of hundreds over
them" (2Sa_18:1). As Ahithophel
had foreseen, the delay of Absalom had afforded David the opportunity to
greatly augment his forces. Though considerable numbers had joined the rebel,
yet there must have been many scattered throughout Israel who still remained
loyal to David, and as the news of the insurrection spread abroad, no doubt
hundreds of them took up arms and went forth to assist their fugitive king.
That his army had, by this time, been greatly strengthened, is clear from the
terms of this verse. David now proceeded to muster and marshal his
reinforcements so that they might be used to the best advantage. He girded on
the sword with some of the animation of early days, and the light of trustful
valor once more shone in his eyes.
It seems quite clear that, by this time, David
had no fear of what the outcome would be of the coming conflict. He had
committed his cause to God, and looked forward with confidence to the issue of
the impending battle. The striking answer which God had given to his prayer
that the counsel of Ahithophel might be turned to foolishness, must have
greatly strengthened his faith. His language at the close of Psa_42:1-11 and Psa_43:1-5
(composed at this period) witness to his hope in the living God. Yet let it be
duly noted that strong faith did not produce either sloth or carelessness,
David acted with diligence and wisdom: marshalling his forces, putting them in
good order, dividing them to best advantage, and placing them under the command
of his most experienced generals. In order to insure success, our
responsibility is to employ all lawful and prudent means. Declining to do so is
presumption, and not faith.
"And David sent forth a third part of the
people under the hand of Joab, and a third part under the hand of Abishai the
son of Zeruiah, Joab’s brother, and a third part under the hand of Ittai the
Gittite" (2Sa_18:2). How true it
is that there is nothing new under the sun. Military tactics were conducted
along the same lines then as they are now: David disposed his forces into a
central army, with right and left protecting flanks. "And the king said
unto the people, I will surely go forth with you myself also" (2Sa_18:2). David was not lacking in courage, and
was ready and willing to share any danger with his men. Yet we believe there
was something more than bravery evidenced by these words: was he not anxious to
be on the spot when the crisis arrived, so that he could protect his wayward
son from the fury of his soldiers! Yes, we see here the father’s heart, as well
as the king’s nobility.
"And the king said unto the people, I will
surely go forth with you myself also." His desire was still upon Absalom,
judging that his presence might help to shield him, for he was of too soft a
heart to disown the feelings of a father, even toward one who had risen up in
rebellion against him. Yet it seems to us that there was something of a deeper
character which prompted David at this time. He would feign go forth himself
because he realized that it was his sin which had brought all this trouble upon
the land, and he was far too noble minded to let the risks of battle find any
in the foreground but himself. Let not the reader forget what we pointed out
several times in the preceding chapters, namely, that it is as the humble renitent
David is to be viewed throughout this connection: this it is which supplies the
key to various details in these incidents,
"But the people answered, Thou shalt not go
forth: for if we flee away, they will not care for us; neither if half of us
die, will they care for us: but now thou art worth ten thousand of us,
therefore now it is better that thou succour us out of the city" (2Sa_18:3). This is indeed beautiful. David had
shown his affection for his faithful followers, and now they evidence theirs
for him. They would not hear of their beloved king adventuring himself into the
place of danger. How highly they esteemed him! and justly so: he was not only
possessed of qualities which could well command, but of those which held the
hearts of those who knew him best. The deep veneration in which he was held
comes out again at a later date, when he was hazarding his life in battle with
the Philistines: his men sware to him saying, "Thou shalt go no more out
with us to battle, that thou quench not the light of Israel" (2Sa_21:17). He was their "light":
their leader, their inspirer, their joy, the honored and loved one, in favor
with God and man.
"And the king said unto them, What seemeth
you best I will do. And the king stood by the gate side, and all the people
came out by hundreds and by thousands" (2Sa_18:4).
"He might be more serviceable to them by tarrying in the city, with a
reserve of his forces there, whence he might send them recruits — that may be a
position of real service, which yet is not a position of danger. The king
acquiesced in their reasons, and changed his purpose. It is no piece of wisdom
to be stiff in our resolutions, but to be willing to hear reason, even from our
inferiors, and to be overruled by their advice, when it appears to be for our
own good. Whether the people’s prudence hid an eye to it or no, God’s
providence wisely ordered it, that David should not be in the field of battle;
for then his tenderness had certainly interposed to save Absalom’s life, whom
God had determined to destroy (Matthew Henry).
Personally, we regard the king’s acquiescence as
another indication of his chastened heart. There is nothing that more humbles
and meekens the soul than a spirit of genuine repentance, as nothing more tends
to harden and swell with self-importance than the absence of it. He who is
blind to his own faults and failings, is unprepared to listen to the counsels
of others: an unbroken will is self-assertive and impervious to either the
feelings or wishes of his fellows. But David was sorrowing over his past sins,
and that made him tractable and in a condition to yield to the desire of his
men. As he stood at the gate, watching his army go forth to the battle of the
wood of Ephraim, victory or defeat would be much the same to him. Whatever the
outcome, the cause must be traced back to his own wrong doing. He must have
stood there with a sad remembrance of that other battle, in which a devoted
servant had fallen, as one murdered by his own hand (2Sa_11:24).
"And the king commanded Joab and Abishai and
Ittai, saying, Deal gently for my sake with the young man, even with Absalom.
And all the people heard when the king gave all the captains charge concerning
Absalom" (2Sa_18:5). So great was
David’s love for his wayward son that, even now, he sought to deliver him from
the stroke of death. He knew that Absalom was an excuseless rebel, who sought
his life and throne, who had proven himself to be the very incarnation of
iniquitous ingratitude, of unfeeling cruelty, of unadulterated wickedness, of Satanic
ambition. He was guilty of treason of the vilest sort, and his life by every
law of justice was entirely forfeited; yet in spite of all, the heart of David
remained steadfast unto him. There is nothing recorded in Holy Writ which
exhibits so vividly the depth and power of human affection, nothing which
displays so touchingly love for the utterly unworthy. Therefore, is it not
designed to turn our thoughts unto a higher and purer Love!
Yes, see this aged parent, driven from his home,
humiliated before his subjects, stricken to the very depths of his heart by the
murderous hatred of the son whom he had forgiven and honored, loving this
worthless and devil-driven youth with an unchanged devotion, that sought to
save him from his just and impending doom. Yet wonderful as this was, it
provides only a faint shadow of the amazing love of Christ, which moved Him to
set His heart upon "His own," even while they were totally depraved,
utterly corrupt, dead in trespasses and sins. God commended His love toward us
by the death of His Son (Rom_5:8), and
it was for the rebellious and the ungodly that He was crucified. Nor can
anything ever separate us from that love: no, "Having loved His own which
were in the world, He loved them unto the end" (Joh_13:1). Verily, such love "passeth knowledge."
"So the people went out into the field
against Israel: and the battle was in the wood of Ephraim" (2Sa_18:6). This statement has presented quite a
problem to the commentators, some going so far as to (irreverently) say there
was a slip of the historian’s pen. As we have seen, both David and Absalom had
crossed the Jordan and were now "in the land of Gilead" (2Sa_17:22, 2Sa_17:26),
which was on the eastward side of the river; whereas their territory lay wholly
on the west of it. How, then, ask the skeptics, could this battle be said to
have taken place in "the wood of Ephraim"? Did the narrator err in
his geography? Certainly not: it is the critics who display their ignorance of
sacred history.
We do not have to go outside of the Scriptures in
order to discover the solution to this "serious difficulty." If we
turn back to Jdg_12:1-15, we discover
that an attack was made by "Ephraimites" upon Jephthah in the land of
Gilead, under pretense of a wrong being done them when they were not invited by
the latter to take part in his successful invasion of Ammon. Jephthah sought to
soothe his angry assailants, but in vain. A battle was fought near "the
passages of the Jordan" (Jdg_12:5),
and Ephraim met with fearful slaughter: in all forty-two thousand of their men
being put to death. Now an event so fearful was not likely to pass away without
some memorial, and what more natural than to name their grave, the Aceldama of
their tribe, by this name "the wood of Ephraim" in the land of
Gilead!
For a short while the battle was furious, but the
issue was not long left in doubt: the rebels suffering a heavy defeat:
"The people of Israel were slain before the servants of David, and there
was there a great slaughter that day of twenty thousand men, For the battle was
here scattered over the face of all the country: and the wood devoured more
people that day than the sword devoured" (2Sa_18:7-8).
"Now they smarted justly for their treason against their lawful prince,
their uneasiness under so good a government, and their base ingratitude to so
good a governor; and found what it was to take up arms for an usurper, who with
his kisses and caresses had wheedled them into their own ruin. Now where are
the rewards, the preferment’s, the golden days, they promise themselves from
him? Now they see what it is to take counsel against the Lord and His anointed,
and to think of breaking His bands asunder" (Matthew Henry).
Most evident was it on which side the Lord was.
All was confusion and destruction in the ranks of the apostate. The anointed
eye may discern the hand of God as manifest here as, on a former occasion, it
has been at Gideon: as there the "hailstones," so here the
"wood" devoured more than the sword. No details are given so it is useless
to conjecture whether it was pits and bogs or the wild beasts that infested
those forests: sufficient that it was God Himself who fought against them —
conquering them by a much smaller force than their own, and then, their being
pursued by His destructive providences when they sought to escape the sword.
Nevertheless, such wholesale slaughter of Israel — in view of their surrounding
enemies — was a serious calamity for David’s kingdom.
And meanwhile, what of the arch-traitor himself?
Ah, he is dealt with separately, and that, in a manner which still more
conspicuously displayed God’s hand: he was "made a show of openly."
"And Absalom rode upon a mule, and the mule went under the thick boughs of
a great oak, and his head caught hold of the oak, and he was taken up between the
heaven and the earth; and the mule that was under him went away" (2Sa_18:9). Those boughs, like the hands of a
giant, gripped him, holding him fast either by his neck or by his luxuriant
hair (2Sa_14:26). His beast continued
its progress, leaving him there, as though glad to be rid of such a burden.
There he was suspended, between heaven and earth, to intimate he was fit for
neither. Behold the striking providence of this: "Cursed is every one that
hangeth on a tree" (Gal_3:13)!
There he hung as an object of shame, filled with terror, incapable of
delivering himself, unable to either fight or flee. He remained in this direful
situation for some considerable time, awaiting with horror his merited doom.
Full opportunity was now afforded him to meditate
upon his crimes and make his peace with God. But, alas, so far as the sacred
record informs us, there was no contrition on his part, nothing to intimate
that he now felt unfit to either live or die. As God declared of Jezebel
"I gave her space to repent of her fornication, and she repented not"
(Rev_2:21), so the life of Absalom was
spared a few more hours, but no hint is given us that he confessed his fearful
sins to God before being summoned into His holy presence. No, God had no place
in his thoughts; as he had lived, so he died — defiant and impenitent. His
father’s love, tears and prayers were wasted on him. Absalom’s ease presents to
us one of the darkest pictures of fallen human nature to be met with in the
whole of God’s Word.
A more melancholy and tragic spectacle can
scarcely be imagined than Absalom dangling from the boughs of that tree.
Deserted by his fellows, for they had one and all left him to his fate;
abandoned by God, now that the cup of his iniquity was filled; a prey to
remorse, for though utterly heartless and conscienceless, his thoughts now must
have been of the gloomiest nature. Quite unable to free himself, he was
compelled to wait, hour after hour, until someone came and put an end to his
wretched life. What an unspeakably solemn object lesson is this for the young
people of our day! how clearly the fearful end of Absalom demonstrates the
Lord’s abhorrence of rebellion against parents! God’s Word tells us that it is
the fool who "despiseth his father’s instruction" (Pro_15:5), and that "whoso curseth his
Father or his mother, his lamp shall be put out in obscure darkness" (Pro_20:20); and again, "The eye that
mocketh at his father, and despiseth to obey his mother, the ravens of the
valley shall pick it out, and the young eagles shall eat it" (Pro_30:17).
The sands of his hour glass had now almost run
out. "And a certain man saw it, and told Joab, and said, Beheld, I saw
Absalom hanged in an oak" (2Sa_18:10).
This man had beheld Absalom’s tragic plight, but had made no effort to
extricate him: instead, he went and reported it to the general. "And Joab
said unto the man that told him, And, behold, thou sawest him, and why didst
thou not smite him there to the ground? and I would have given thee ten shekels
of silver and a girdle. And the man said unto Joab, Though I should receive a
thousand shekels of silver in mine hand, yet would I not put forth mine hand
against the king’s son: for in our hearing the king charged thee and Abishai
and Ittai, saying, Beware that none touch the young man Absalom" (2Sa_18:11-12). And here we must stop. Amidst so
much that is revolting, it is a welcome contrast to behold the obedience of
this man to his royal master.
71 - HIS
In our last we left Absalom caught in an oak,
suspended in the air, unable to free himself. His predicament was indeed a
desperate one, for all his followers had forsaken him. What was to be the
sequel? David had given express instructions to his generals, "Deal gently
for my sake with the young man, even with Absalom" (2Sa_18:5). In that charge we see expressed the
weakness of a doting father, rather than the uncompromising faithfulness of a
monarch. It was not for the interests of his kingdom that such an
insurrectionist should be spared, for none could tell how soon he would
occasion further trouble. Sentiment ought never to override the requirements of
righteousness, yet often it is far from easy to perform the latter when they
come into conflict with the yearnings of the former. By yielding to his
paternal feelings and giving such counsel to his men, David created a
difficulty which should never have been raised.
"And a certain man saw it, and told Joab,
and said, Behold, I saw Absalom hanged in an oak" (2Sa_18:10). The commentators differ considerably
in their estimations of what is recorded in this verse and those which
immediately follow. Some criticize this man for his timidity in refusing to
take matters into his own hands and rid the earth of such a wretch; others go
to an opposite extreme and blame him as a sneak for revealing the situation to
Joab, knowing that he would have no scruples against killing Absalom.
Personally, we consider he did the right thing in taking this middle course. It
was not for him, as a private person, to fly in the face of the king’s charge,
and act as public executioner; nor was it the thing for him to conceal from the
general-in-charge the helpless position in which the archenemy of David was now
placed: all of which illustrates what was said at the close of the preceding
paragraph.
"And Joab said unto the man that told him,
And, behold, thou sawest him, and why didst thou not smite him there to the
ground? and I would have given thee ten shekels of silver, and a girdle" (2Sa_18:11). Those words were evidently uttered
rashly on the spur of the moment, for when Joab had listened to the man’s
reply, he did not further upbraid him. Joab failed to realize the quandary in
which David’s command had placed this man, or perhaps he was constitutionally
incapable of appreciating the conscientious scruples which regulated others —
which seems the more likely in the light of what follows. What a coarse and
mercenary spirit his words betrayed! As though a monetary reward should have
been sufficient inducement for anyone to have slain Absalom in cold blood. One
cannot expect such a gross materialist to value the finer sensibilities of
others.
"And the man said unto Joab, Though I should
receive a thousand shekels of silver in mine hand, yet would I not put forth
mine hand against the king’s son: for in our hearing the king charged thee and
Abishai and Ittai, saying, Beware that none touch the young man Absalom.
Otherwise I should have wrought falsehood against mine own life: for there is
no matter hid from the king, and thou thyself wouldest have set thyself against
me" (2Sa_18:12-13). This unnamed
man was not to be intimidated by the fierce Joab, but boldly stood his ground
and frankly avowed the principles which had regulated his conduct. Though it
was not a lawful command which the king had imposed upon his subjects, yet this
one respected the authority of his royal master. Moreover, as he shrewdly
pointed out, what advantage would he receive from the largest reward if the
penalty for his action were the forfeiting of his own life? That was an argument
which admitted no answer, acknowledged by Joab’s abruptly terminating the
conversation under the plea of haste.
"Then said Joab, I may not tarry thus with
thee. And he took three darts in his hand, and thrust them through the heart of
Absalom, while he was yet alive in the midst of the oak" (2Sa_18:14). Joab will come before us again in
the chapters that follow, but this seems as good a place as any to offer some
remarks upon his character, it has been rightly said that "Among the
followers and closest adherents of David, Joab was one. He was early found with
David in the cave. Whilst Jonathan tarried in the court of Saul, Joab was
sharing the hardships and dangers of David in the wilderness. Throughout all
his subsequent dangers, he stood like a lion at his side, and if extent of
outward service were regarded, David perhaps had no such servant as he. Yet in
order to serve David aright, it was necessary to have respect not to his office
merely, but also to appreciate the character of him who bore that office; to
love him for his own as well as for his office sake, and above all, to remember
that no real service could be rendered to David, except God were reverently
regarded and reverently obeyed" (B. W. Newton).
It is possible for one to serve, because of the
dignity of his office, one whose excellency as an individual we have no regard
for. In such an event, our service, no matter however energetic, will probably
have its springs in self-interest, and its course will be marked by self-will
and pride. Such indeed was the case with Joab: he was zealous in maintaining
the support of David’s throne, yet he was ever alive to the maintenance of his
own personal interests. He deemed it best that the crown should rest on David’s
brow, because by so doing his own fortunes were furthered. No matter how
definitely or plaintively David might express his desires, Joab never
hesitated, when the opportunity arose, to outrage the king’s feelings or defy
his will if he could thereby gain his own ends without at the same time compromising
the stability of the throne. In such a course, Joab regarded neither David nor
God.
No one can read carefully the sacred narrative
without perceiving that in the latter years of his reign David was little more
than a nominal king. He seems to have come thoroughly under the power of Joab,
the captain of his armies: on the one hand he was too suspicious to trust him,
and on the other too weak to dismiss him. It is both interesting and
instructive to trace out the occasion and cause whereby Joab established such a
despotic control over his royal master. Nor is this by any means a complicated
task: "David wrote a letter to Joab, and sent it by the hand of Uriah. And
he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle,
and retire ye from him, that he may be smitten, and die" (2Sa_11:14-15). By making Joab the partner and
secret agent of his guilty plot concerning Uriah, David sold himself into his
hands; in that fatal letter he forfeited his liberty, surrendering it to this
unscrupulous accomplice.
By temperament Joab was a daring and energetic
man: a bold fighter in lawless times. The faction of Saul’s house was so strong
that at the beginning of his reign David could scarcely call the throne his
own, or choose his servants according to his own pleasure. Joab was an able
warrior, and though he sometimes avenged his own private quarrels at the
expense of his sovereign’s honor, thereby vexing him at heart, yet he was too
strongly entrenched to be displaced. Nevertheless, at that time David was not
afraid to open his mouth and rebuke him for his slaying of Abner. Nay, be
openly asserted his authority by compelling Joab to rend his clothes, put on
sackcloth, and mourn before this very Abner (2Sa_3:28-31)
— a most humiliating experience for one of his own proud heart, and which made
it unmistakably manifest that David was as yet supreme in his own dominions.
Circumstances might still constrain David to
employ this renowned warrior, and he had not — short as had then been his reign
— yielded himself up to this imperious subject. On the contrary, as his own
cause waxed stronger and stronger, and the remnant of Saul’s party dispersed,
he became king of Israel in fact as well as in name, so that his throne was
established not only by law, but by public opinion too, for we are told that
"whatsoever the king did, pleased all the people" (2Sa_3:36). Consequently, he was now in the
condition to rule for himself, and this he did, for a little later we find him
appointing this officer to be the commander of his army by his own decision,
and that simply because Joab was the one who won that rank, when it was
promised by David as the reward to any individual in his host who should be the
first to get up to the gutter and smite Jebusites at the storming of Zion (2Sa_5:8).
We have only to read carefully through 2 Samuel 8
and 10, in which are narrated the bold achievements of David at this bright
period of his life, his prowess abroad and his strong policy at home, the
energy he instilled into the national character, and the respect he commanded
for it throughout all the surrounding countries, to perceive that he reigned
without restraint and without a rival. But then came his fearful fall, that
evil sowing from which he reaped so bitter a harvest, From that point onwards
we may discern how Joab usurped by degrees an authority which he had not
before. More and more he took matters into his own hands, executing or
disregarding David’s orders as suited his own designs; until finally, we shall
see he dared to conspire against his very throne and the rightful successor of
his line.
An incident recorded in 2 Samuel 14 well
illustrates what we have pointed out above. There we see the hands of David
tied, his efforts to free himself from this oppressor both feeble and
ineffectual, and his punishment of Absalom successfully resisted, for it was
Joab, through the widow of Tekoah, who clamored for the recall of Absalom from
his banishment. The suspicions of the king were aroused, for he asked, "Is
not the hand of Joab with thee in all this?" (2Sa_14:19),
nevertheless, he yielded to his will. It seems that this move on Joab’s part
was without any other design than to embarrass the king and force him to do
that which could only lower him in the estimation of his subjects. Certainly he
had no love for Absalom as the sequel clearly shows.
During Absalom’s rebellion, Joab, as might have
been expected, was loyal to the cause of David, for he had no desire to see his
government overthrown and one of another order take its place. Joab knew full
well what was in the heart of Absalom, and therefore he was prepared to resist
him with all his might. He wished to have the present government of Israel
continued, and that in David’s own person, yet it was out of no love for David
that he now fought against Absalom. This is evident from his open defiance of
the express charge which the king had given his generals: "Deal gently for
my sake with Absalom." But Joab heeded not, for he had lost all respect
for David’s commands. Nothing could he more deliberate than his infraction of
this one — probably the most imperious which had ever been laid upon him. It
was not in the fury of the fight that he forgot his commission of mercy, but in
cold blood he deliberately went to the place where Absalom was hanging helpless
and slew him.
No, if Joab had loved David and regarded him as
his friend, he had never recklessly despised the anguish of David’s heart and
made him cry, "Would God I had died for thee, O Absalom, my son, my
son!" Whatever may be said about his conferring a public benefit by the
removal of this reprobate ringleader, the fact remains that Joab no longer
cared anything for a king whose guilty secret he shared. He thrust Absalom
through the heart with his three darts, and then made his way, with countenance
unabashed, into the chamber of his royal master, where David was lamenting the
death of his Song. As we shall see, the sequel is a piece with what preceded:
Joab imperious and heartless; David, once so regnant, abject in spirit and tame
to the lash. How had the mighty fallen! Into what public humiliation as well as
personal sorrows had his deed of lust and blood now sunk him down?
"And they took Absalom, and cast him into a
great pit in the wood, and laid a very great heap of stones upon him: and all
Israel fled every one to his tent" (2Sa_18:17).
What in ending is this! Hanged in a tree, abandoned by his followers,
dispatched by Joab, and now his body treated with the utmost contempt. Instead
of receiving the honorable burial of a king’s son, he was ignominiously dealt
with as a criminal: the casting of him into a great pit intimated their
valuation of his carcass, while their laying upon him a great heap of stones
signified that he ought to have been stoned to death as a rebellious son (Deu_21:18-21).
"Now Absalom in his lifetime had taken and
reared up for himself a pillar, which is in the king’s dale: for he said, I
have no son to keep my name in remembrance: and he called the pillar after his
own name: and it is called unto this day, Absalom’s place" (2Sa_18:18). What a striking and solemn contrast
do these two verses present, and what a forcible illustration do they supply of
that principle "whosoever exalteth himself shall be abased" (Luk_14:11); so it was in the history of Haman
and of Nebuchadnezzar, and such was the case here. Absalom had three Sons (2Sa_14:27), but they had predeceased their
father, and therefore he sought to perpetuate his memory by setting up this
pillar to honor his name, by the side of which he doubtless intended that his
body should be interred. Alas, how vain are some men to attract the note of
future generations, who are at no pains to seek the approbation of God. But
even in death Absalom was thwarted: "a great heap of stones as a monument
to his villainy was all that marked his resting-place.
"Then said Ahimaaz the son of Zadok, Let me
now run, and bear the king tidings, how that the Lord hath avenged him of his
enemies" (2Sa_18:19). Ahimaaz was
the son of Zadok the priest (2Sa_15:27),
who was deeply devoted to David. He was one of the two men who had endangered
their lives in the king’s service by bringing him tidings of Absalom’s plans (2Sa_17:17-21). That he was a godly soul is
intimated by the language which he used on this occasion, for instead of
flattering Joab, by congratulating him for his bringing the conflict to a
triumphant issue, he ascribes the success to the Lord. How often God is
forgotten in the flush of victory, and instead of exclaiming "His right
hand, and His holy arm, hath gotten Him the victory" (Psa_98:1), proud man attributes the defeating of
his enemies to his own strength, vigilance or skill. In such an hour it is for
the servant of God to lift up his voice and make known the truth that the glory
belongs to God alone.
"And Joab said unto him, Thou shalt not bear
tidings this day, but thou shalt bear tidings another day: but this day thou
shalt bear no tidings, because the king’s sons is dead" (2Sa_18:20). In the light of what follows it is
not easy to determine what it was that influenced Joab to refuse the request of
Ahimaaz, for immediately afterward he bids another man go and tell the king
what he had seen, and when Ahimaaz renewed his request, after a slight demur
Joab granted it. It is possible that Joab feared for the life of Ahimaaz and
considered he was too valuable a man to he thrown away, for the name of the
selected messenger ("Cushi") suggested that he was an Ethiopian —
probably an African slave. Joab knew that David was an impulsive and
quick-tempered man, and remembered the fate which overtook the one who bore to
him the tidings of Saul’s death (2Sa_1:15),
and therefore he probably thought that a similar vengeance might be visited
upon the one who should inform him of Absalom’s death.
"Then said Ahimaaz the son of Zadok yet
again to Joab. But howsoever, let me, I pray thee, also run after Cushi. And
Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings
ready?" (2Sa_18:22). The marginal
renderings of this verse seem to decidedly confirm what we have just said
above. The words of Ahimaaz "But howsoever" are literally "be
what may": Whatever be the risk of incurring the king’s fury, I am quite
willing to face it. Joab’s "Wherefore wilt thou, my son," indicates
that he held Ahimaaz in some esteem, and his "thou hast no tidings
ready" is really "no tidings convenient," which intimates he
sought to discourage him from being the bearer of news which would be so
unwelcomed to David. And why, it may be asked, was Ahimaaz anxious to serve as
messenger on this fateful occasion? We believe it was because he was so devoted
to the king that he wished, so far as possible, to tactfully lighten the blow.
This he did, for instead of bluntly blurting out that Absalom had been slain he
simply said, "Blessed be the Lord thy God, which hath delivered up the men
that lifted up their hand against my lord the King" (2Sa_18:28).
Man is a composite creature, possessing a soul as
well as a spirit. God has bestowed upon him an emotional nature as well as a
rational principle. True, in some persons the passions are much stronger, while
in others the intellectual faculty is more prominent; but whichever be the
case, we should seek to preserve the balance between their play and interplay. The
emotions must not be allowed to run away with us, for if they do we shall be
incapacitated for clear thinking and prudent acting. On the other hand, the
emotions are not to be utterly crushed, or we shall degenerate into callous
cynics and cold intellectual machines. There is a happy medium between
epicureanism and stoicism, yet it can only be attained by constant watchfulness
and self-discipline. The regular management of our unruly passions is essential
if we are to obtain the mastery of them, and not be mastered by them.
Stoicism or the complete suppression of our
emotions receives no countenance from the teachings of Holy Writ. How could it,
seeing that the Author of Scripture is the One who has endowed us with an
emotional nature! God’s Word and His works do not contradict each other. Let it
be remembered that it is recorded of the Perfect Man that He wept by the
graveside of Lazarus and made lamentation over the doomed city of Jerusalem. He
who created muscles in the face which are only called into action by a hearty
laugh and a tear-duct for the eye, meant that each should be used in their
seaSong. They who are physically incapable of breaking out into a healthy
sweat, suffer far more than those who perspire freely in hot weather; and they
who weep not when a great sorrow overtakes them, incur the danger of something
snapping in their brains. Laughter and tears are nature’s safety valves; they
ease nervous tensions, much as an electric storm relieves a heavily-charged
atmosphere.
Nevertheless, it remains that our emotions are to
be disciplined and regulated. "Keep thy heart with all diligence" (Pro_4:23): an essential part of the task that
involves, is the government of our passions and emotions — anger is to be
curbed, impatience subdued, covetousness checked, grief and joy tempered. One
of the things we are bidden to mortify is "inordinate affection" (Col_3:5), and that includes not only unholy
lustings, but also excessive desires after lawful things. "Set your
affection on things above, not on things on the earth" (Col_3:2); that does not mean it is wrong for us
to have any love for earthly objects, but it does mean that such love is to be
regulated and subordinated to divine and spiritual things. Responsibility
attaches as much to our inner life as it does to our outward.
Rejoicing and merrymaking are seasonable at a
wedding or a birth, while grief and lamentation are natural at the death of a
loved one; yet even on such occasions we are required to hold our emotions
within due bounds. If on the one hand we are bidden to "rejoice with
trembling" (Psa_2:11), on the
other hand we are exhorted to "sorrow not, even as others who have no
hope" (1Th_4:13). The subject is
admittedly a delicate one, yet is it one of practical importance. Intemperate
grief is as unjustifiable as is intemperate joy. The hand of God is to be
viewed in that which occasions the one as truly as that which occasions the
other: if He is the One who gives, He is equally the One who takes away; and
the more the heart recognizes this, the less likely are we to overstep the
bounds of propriety by yielding to uncontrolled passion.
That God takes notice of inordinate grief may be
seen from the case of Samuel mourning for Saul. Samuel is one of the brightest
characters of which we have recorded in Scripture, yet he failed at this point.
The thought of God’s having rejected Saul from being king, so moved the bowels
of natural affection in the prophet that he sat up all night weeping for him (1Sa_15:11), yea, he continued mourning until the
reproof of heaven stopped the torrent of his tears. "And the Lord said
unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from
reigning over Israel?" (1Sa_16:1)
— had such grief been acceptable to God, He surely had not rebuked him for the
same! This incident is recorded for our learning and warning.
The hour of emergency is what usually brings to
light that which is to be found within us. It is not the ordinary routine of
life, but the crises which revealed character: not that the crisis changes or
makes the man, but rather that it affords opportunity to display the benefits
of previous discipline or the evils of the lack of the same. Therefore it is of
little or no use to bid a person control himself or herself when deeply
agitated over an unusual experience, for one who has never learned to govern
himself day by day, cannot begin doing so under exceptional circumstances.
Here, then, is the answer to the question, How am I, especially if of
passionate nature, to avoid inordinate joy or sorrow? A person cannot change
his disposition, but he can greatly modify it, if he will take pains to that
end.
"He that is slow to anger is better than the
mighty: and he that ruleth his spirit than he that taketh a city" (Pro_16:32): it is this ruling of our spirits
which is the subject we are attempting to develop: the mind perceiving the
needs and the will exerting itself to govern our emotions. Inordinate grief is
the outcome of inordinate love, and therefore we need to watch closely over our
affections and bring reason to bear upon them. We must discipline ourselves
daily and control our emotions over little things, if we are to control
ourselves in the crises of life. As the twig is bent, so the bough grows. The
longer we allow bur passions to run riot, the harder will it be to gain control
of them. Much can be done by parents in training the child to exercise
self-control and be temperate in all things.
Does not the reader now perceive the practical
importance of what has been before us? How many there are who go entirely to
pieces when some grief or calamity overtakes them. And why is this? Because
they have no self-control: they have never learned to govern their emotions.
But can we rule our spirits? Certainly; yet not in a moment, nor by spasmodic efforts,
but only by the practice of daily and strict self-discipline. From the habit,
then, of keeping tab on your desires, and check them immediately you find they
are going out after forbidden objects. Watch your affections, and bring reason
to bear upon them: see that they do not become too deeply attached to anything
down here: remember the more highly you prize an object, the more keenly will
you feel the loss of it. Seek to cultivate a mild and even disposition, and
when provoked, assure yourself such a trifle is unworthy of perturbation. Paul
could say, "all things are lawful for me, but I will not be brought under
the power of any" (1Co_6:12) —
that was his own determination.
The pertinency of what has been before us will
appear as we resume our consideration of David. The reader will remember that
we last viewed him disposing of his forces, and then commanding his generals,
"Deal gently for my sake with the young man, even with Absalom" (2Sa_18:1-5). Two things are to be noted. First,
David was under no qualms of the issue of the conflict, no fear that the battle
would go against him. As we pointed out in a previous chapter, Psa_42:1-11 and Psa_43:1-5
(composed at this time) show that he had overcome his despondency and doubts,
and again had confidence in God. Second, we behold again the doting father: not
only in referring to Absalom as "the young man" (he had had at least
four children: 2Sa_14:27), but in
laying such an unlawful charge upon his officers he allowed sentiment to
override the requirements of righteousness.
"And David sat between the two gates: and
the watchman went up to the roof over the gate unto the wall, and lifted up his
eyes, and looked, and behold a man running alone" (2Sa_18:24). What a pathetic picture is presented
her: the aged king and tender parent anxiously waiting for news? He must have
known, deep down in his heart, that the providence of God would execute that
just punishment which he had been too weak to inflict upon the evil doer; yet,
doubtless, he hoped against hope that the guilty one would escape. Moreover, as
he sat there with plenty of time for meditation, he must have reflected upon
his own sins, and how they were responsible for this unhappy conflict, which
seriously threatened to permanently split the Nation into two opposing
factions. If only we would look ahead more and anticipate the consequences of
our actions, how often we should be deterred from entering upon a mad and
sinful course.
"And the watchman cried, and told the king.
And the king said, If he be alone, there is tidings in his mouth. And he came
apace, and drew near. And the watchman saw another man running: and the
watchman called unto the porter, and said, "Behold another man running
alone. And the king said, He also bringeth tidings" (2Sa_18:25-26). Within a short time at most the
king’s anxiety was to be relieved, and he would know the best or the worst.
When the watchman upon the walls reported that a single runner was approaching,
followed by another lone individual, David knew that his forces had not been
defeated, for in that case, his men had fled before the enemy in confusion, and
had come back in scattered groups. These persons were evidently special
messengers, bringing report to the king: God had prohibited the multiplying of
horses in Israel, so that these couriers came on foot.
"And the watchman said, Me thinketh the
running of the foremost is like the running of Ahimaaz the son of Zadok. And
the king said, He is a good man, and cometh with good tidings" (2Sa_18:27). It will be remembered that Joab had
first dispatched Cushi and then had yielded to the importunity of Ahimaaz to
follow him, but the latter taking a short cut and being the swifter of the two,
"overran Cushi" (2Sa_18:23).
Upon hearing that the son of the priest was approaching, David concluded he was
the bearer of favorable news. As other writers have pointed out, this
illustrates an important principle: those who bear good tidings should
themselves be good men. Alas, what incalculable harm has often been wrought and
the Gospel brought into contempt by the inconsistent and worldly lives of many
who proclaim it. How needful it is that the servants of Christ should practice
what they preach, and secure the confidence of those who hear them by
reputation for integrity and righteousness. "In all things showing thyself
a pattern of good works" (Tit_2:7).
"And Ahimaaz called, and said unto the king,
All is well. And he fell down to the earth upon his face before the king, and
said, Blessed be the Lord thy God, which hath delivered up the men that lifted
up their hand against my lord the king" (2Sa_18:28).
Truly this was "a good man" indeed, who both feared God and honored
the king (1Pe_2:17). First, his
"all is well" was to assure David that his forces had been
successful; then he rendered obeisance to his royal master, and honored God by
ascribing the victory to Him. This was both pious and prudent, for his words
were calculated to turn David’s mind from Absalom unto the Lord, who had so
mercifully interposed to defeat his counsels. Herein is a most important lesson
to be heeded by those who have to break the news of the death of a loved one:
seek to direct the heart of the grief stricken to Him in whose hands alone the
"the issues from death" (Psa_68:20).
"And the king said, Is the young man Absalom
safe? And Ahimaaz answered, When Joab sent the king’s servant, and me thy
servant, I saw a great tumult, but I knew not what it was. And the king said
unto him, Turn aside, and stand here. And he turned aside, and stood
still" (2Sa_18:29-30). David’s
question showed he was more concerned about the welfare of his wicked son than
he was over the well-being of his kingdom: that was natural no doubt,
nevertheless it was a serious failure — those who serve the public are often
called on to set aside their own private feelings and interests. Ahimaaz
avoided giving a direct reply to the king: he was deeply attached to him, and
no doubt wished to spare his feelings as far as possible; yet that did not
excuse him if he resorted to prevarication. We are never justified in telling
an untruth: no, not even to relieve the suspense of an anxious soul or to
comfort a bereaved one.
"And, behold, Cushi came; and Cushi said,
Tidings, my lord the king: for the Lord hath avenged thee this day of all them
that rose up against thee. And the king said unto Cushi, Is the young man
Absalom safe? And Cushi answered, The enemies of my lord the king, and all that
rise against thee to do thee hurt, be as that young man is" (2Sa_18:31-32). The second courier now arrived
and confirmed the word of Ahimaaz that the Lord had graciously undertaken For
the king. His language too was pious, though not so fervent as that of the
former. It was couched also in general terms, so that David had to repeat the
question concerning his Song. His query now received a definite reply, though
the harrowing details were wisely withheld. Cushi did not mention Joab’s having
thrust the three darts into Absalom’s heart, nor that his body had been
contemptuously cast into a pit and covered with a great heap of stones.
Instead, he merely intimated that Absalom was now safe in the grave, where he
could work no more harm against the kingdom, whither Cushi loyally desired all
other traitors might be.
"And the king was much moved, and went up to
the chamber over the gate, and wept; and as he went, thus he said, O my son
Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my
son, my son!" (2Sa_18:33).
Gratitude that his kingdom had been delivered was completely submerged by
overwhelming grief for his wayward child. Probably this was one of the most
pathetic lamentations that ever issued from a stricken heart, yet its
extravagance and impiety cannot rightly be defended. David’s inordinate
affection for Absalom now found expression in inordinate grief. His passions
carried him completely away, so that he spake unadvisedly, rashly, with his
lips. No doubt his sorrow was made more poignant by the realization that
Absalom’s soul was lost, for there is no hint whatever that he sought to make
his peace with God; yet that in nowise warranted such an inconsiderate
outburst.
Matthew Henry ably analyzed and summarized this
sin of David’s. "He is to be blamed.
1. For showing so great a fondness for a
graceless, however handsome and witty, son, that was justly abandoned both of
God and of man.
2. For quarreling, not only with Divine
Providence, the disposals of which he ought silently to acquiesce in, but
divine justice, the judgments of which he ought to adore and subscribe to: see
how Bildad argues, ‘If thy children have sinned against him, and he hath cast
them away in their transgression (thou shouldest submit) for doth God pervert
judgment?’ (Job_8:3-4 and compare Lev_10:3).
3. For opposing the justice of the Nation, which,
as king, he was entrusted with the administration of, and which, with other
public interests, he ought to prefer before any natural affection.
4. For despising the mercy of his deliverance,
and the deliverance of his family and kingdom, from Absalom’s wicked designs,
as if this were no mercy, nor worth giving thanks for, because it cost the life
of Absalom.
5. For indulging a strong passion, and speaking
unadvisedly with his lips. He now forgot his own reasoning upon the death of
another child (can I bring him back again?) and his own resolution to keep ‘his
mouth as with bridle when his heart was hot within him’; as well as his own
practice at other times, when he ‘quieted himself as a child that was weaned
from his mother.’"
The practical warnings from this incident are
obvious. David had allowed his inordinate affection for Absalom to hinder the
discharge of his public duty. First, in failing to inflict the penalty of the
divine law for Absalom’s murder of Ammon. Second, in allowing him to return
from banishment. The claims of God must prevail over all natural inclinations:
fleshly sentiment, and not a concern for Gods glory, moved David to send for
his Song. As chief magistrate in
It will be remembered that in our last we were
occupied with the effects which the advance messengers of Joab had upon David.
Those special couriers informed him of the defeat and death of Absalom (2 Sam.
18), and the king at once broke down and gave way to bitter lamentations. No
doubt this was natural, and to be expected, for the insurrectionist was his own
son, though an utterly unworthy one; yet while an outburst of sorrow was
excusable, inordinate grief was not so. In writing upon this subject care needs
to be taken by us, so as to prevent the reader, as far as we can, from drawing
wrong conclusions. Inordinate grief is neither the depths to which we may be
shaken nor the copiousness of our tears, for that is largely a matter of
personal temperament and the state of our health.
Inordinate grief is when we so far lose control
of ourselves that we become guilty of hysterical outbursts which ill become a
rational creature, and uttering intemperate expressions, which displease the
Lord and offend those who have His fear upon them. Especially should the
Christian ever seek to set before others an example of sobriety, checking
everything which savors of insubordination to God. Again, we are guilty of
inordinate grief when we allow a sorrow to so overwhelm us that we are rendered
incapable of discharging our duty. Particularly is this the case with those who
occupy a public position, upon whom others are dependent or influenced thereby.
In David’s case he failed at each of these points, being guilty of a violent
outburst of his passions, using intemperate language, and taking issue with
Gods providential will.
In due time Joab and his victorious army arrived
at Mahanaim, to receive the congratulations of the king and wait upon him for
further instructions. But instead of meeting them with warm gratitude for the
signal service they had rendered him and his kingdom, David conducted himself
in such a way as to make the army conclude the sovereign was filled with regret
at their achievements, Consequently, instead of there being joyous celebrations
over the victory, the spirit of the camp was greatly dampened. Instead of being
thankful that his kingdom had been mercifully delivered, David was completely
overwhelmed with grief over the death of his wayward son, aid all were made to
suffer in consequence. The deplorable effects this produced will now be
considered by us.
"And it was told Joab, Behold, the king
weepeth and mourneth for Absalom. And the victory that day was turned into
mourning unto all the people: for the people heard say that day how the king
was grieved for his Song. And the people gat them by stealth that day into the
city, as people being ashamed steal away when they flee in battle. But the king
covered his face, and the king cried with a loud voice, O my son Absalom, O
Absalom, my son, my son!" (2Sa_19:1-4).
"The excessive indulgence of any passion (grief by no means excepted), not
only offends God, but betrays men into great imprudences in their temporal
concerns. They who have faithfully served us expect that we should appear
pleased with them, and thankful for their services; and many will do more for a
smile and a kind word from their superiors, than for a more substantial
recompense; and be much grieved and disheartened if they think themselves
frowned on" (Thomas Scott).
This was no time for David to yield to his
private sorrows: public interests urgently required him to bestir himself and
grip the helm of state with a firm hand. A most serious and critical situation
confronted him, which called for prompt and decisive action. Absalom’s
rebellion had rent the kingdom asunder, and only a prudent policy, swiftly
executed, could hope to restore peace and unity again. There had been a
widespread revolt, and David’s throne had been shaken to its very foundations.
The king himself had been forced to flee from Jerusalem and his subjects had
become divided in their interests and loyalty. But God had graciously
intervened: the arch-rebel was slain and his forces utterly routed. This was
the hour, then, for David to assert his authority, press upon the people the
honor of Jehovah’s name, take charge of things, and take full advantage of the
situation which had swung things so markedly into his favor.
As soon as he had received confirmation that
Absalom and his forces had been defeated, David’s only wise course was to
return immediately to Jerusalem. To set up his court once more in the royal
city, while the rebels were in confusion and before they could rally again, was
but the part of common prudence — how else could the insurrectionists be cowed
and the unity of the nation be restored? But now grief paralyzed him:
beclouding his judgment, sapping his energy, causing him to conduct himself
most injudiciously. Never was there a time when he more needed to hold the
hearts of his soldiers: it was essential to his royal interests that he should
secure their respect and affection; but by keeping himself in close mourning,
he not only dampened the spirits of his strongest supporters, but acted as
though he disapproved of what they had done.
"And it was told Joab, Behold, the king
weepeth and mourneth for Absalom. And the victory that day was turned into
mourning unto all the people: for the people heard say that day how the king
was grieved for his Song." "The people will take particular notice of
what their princes say and do: the more eyes we have upon us, and the greater
our influence is, the more need we have to speak and act wisely, and to govern
our passions strictly" (Matthew Henry). David ought to have been ashamed
of his sorrowing over such a worthless and wicked son, and done his utmost to
subdue and hide it. See how the people reacted: they "gat them by stealth
that day into the city, as people being ashamed steal away when they flee in
battle." Out of respect for their sovereign they would not rejoice while
he continued to mourn, yet they must have felt deeply how little their efforts
on his behalf were really appreciated.
"But the king covered his face, and the king
cried with a loud voice, O my son Absalom, O Absalom, my son, my son!"
This was not the initial outburst of David’s anguish, but the prolonged hugging
to himself of his sorrow after the army had returned. The king was quite
overcome, insensible to the pressing requirements of the hour and the needs of
his subjects. This is what inordinate grief produces: it makes one so
self-centered that the interests of others are ignored. It thoroughly unfits for
the discharge of our duties. It so takes the eye off God that we are wholly
occupied with distressing circumstances. It is in such an hour that we need to
take hold of and act out that oft-repeated injunction, "Be strong and of a
good courage." Inordinate grid will not restore the dead, but it will
seriously injure the living.
David’s conduct displeased the Lord, and He used
an unwelcome instrument to bestir the king to a renewed sense of his
responsibility, for it is from this angle that we must first view Joab’s attack
upon David. "When a man’s ways please the Lord, he maketh even his enemies
to be at peace with him" (Pro_16:7):
yes, "maketh," for our enemies are as much under the immediate
control of the Most High as are our best friends. True it is that every attack
made upon us by our foes is not, necessarily, an indication that we have
offended God, yet oftentimes it is so, and therefore it is the part of wisdom
for us to always regard the attacks of our enemies as king God’s rod reproving
us, and for us to examine our ways and judge ourselves. Did not God make
Abimelech to be at peace with Isaac (Gen_26:26-30)
and Esau with Jacob (Gen. 33)? Then He could have easily softened the heart of
Joab toward David; that He did not do so, intimates He was displeased with him
for his inordinate grief.
"And Joab came into the house to the king,
and said, Thou hast shamed this day the faces of all thy servants, which this
day have saved thy life, and the lives of thy sons and of thy daughters, and
the lives of thy wives, and the lives of thy concubines; In that thou lovest
thine enemies, and hatest thy friends. For thou hast declared this day, that
thou regardest neither princes nor servants: for this day I perceive, that if
Absalom had lived, and all we had died this day, then it had pleased thee
well" (2Sa_19:5-6) As we have
pointed out in a previous chapter, Joab, during the later years of his life,
was far from being friendly disposed toward David, and though he served at the
head of his army, self-interest and not loyalty to the king was what actuated
him. He was therefore quick to seize this opportunity to assert his arrogance,
and not sparing David’s feelings at all, he strongly berated him for his
present selfishness and inertia. True, he was justified in remonstrating with
David on the impropriety of his conduct, yet that by no means excused his pride
and insolence. Though there was much force in what Joab said, yet he sadly
failed to show that respect which was due his master.
"Now therefore arise, go forth, and speak
comfortably unto thy servants: for I swear by the Lord, if thou go not forth,
there will not tarry one with thee this night: and that will be worse unto thee
than all the evil that befell thee from thy youth until now" (2Sa_19:7). David’s duty was here plainly if
roughly pointed out to him: he ought to present himself at once before those
faithful troops who had endangered their lives for the preservation of his. Let
the king now bestir himself and delay no longer, but go forth and publicly
congratulate their success and thank them heartily for their services. The
painful alternative must not be ignored: there was grave danger of a further
and worse revolt. If the king persisted in selfish ingratitude, he would lose
the respect of his staunchest supporters, and then he would be left without any
to further his interests. Sometimes God makes use of a rough hand to arouse us
from our lethargy, and we should be thankful that He cares sufficiently for us
to do so.
Joab had pressed upon David the claims of his
people, and the king was duly aroused. So far from being angry at and refusing
the counsel which he had received, David acted promptly upon it and took his
proper place. "Then the king arose, and sat in the gate. And they told
unto all the people, saying, Behold, the king doth sit in the gate. And all the
people came before the king: for Israel had fled every man to his tent (2Sa_19:8). A wise man will seek to profit from
good advice, no matter who may proffer it or how unkindly it may be given —
shall I refuse an important letter because I dislike the appearance or manners
of the postman? "When we are convinced of a fault we must amend, though we
are told it by our inferiors, and indecently, or in heat and passion"
(Matthew Henry). Was David looking back to this incident when he wrote,
"Let the righteous smite me; it shall be a kindness: and let him reprove
me; it shall be an excellent oil, which shall not break my head" (Psa_141:5)?
"And all the people were at strife
throughout all the tribes of Israel, saying, The king saved us out of the hand
of our enemies, and he delivered us out of the hand of the Philistines, and now
he is fled out of the land for Absalom. And Absalom, whom we anointed over us,
is dead in battle. Now therefore why speak ye not a word of bringing the king
back?" (2Sa_19:9-10). These verses
show clearly the timeliness of Joab’s intervention and the deplorable state the
kingdom of Israel was now in. A house divided against itself cannot stand:
strong and swift measures were now called for. Many of the people still desired
the return of their king, though they were too dilatory to do more than talk,
and ask why a message was not sent urging him to come to Jerusalem. It is
generally thus: those who are friendly disposed toward us lack the energy to
act on our behalf.
The tribes of Israel were conscious of their
predicament: they were without a competent head. David undoubtedly possessed
the best claims: he had proved himself a valiant and successful leader,
delivering them from their powerful foes. Yet, when his sons turned traitor and
many of his subjects had joined forces with him, the king fled. But Absalom was
now dead, and his army had been defeated. A "strife" ensued: probably
the people blamed their elders for not taking the initiative and communicating
with David, to assure him of their repentance and renewed fealty; while the
elders threw the blame on the people because of their recent disloyalty. Mutual
recriminations got them no where; meanwhile no definite steps were taken by them
to urge David’s return to the capital.
"And king David sent to Zadok and to
Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are
ye the last to bring the king back to his house? seeing the speech of all
Israel is come to the king, even to his house. Ye are my brethren, ye are my
bones and my flesh: wherefore then are ye the last to bring back the
king?" (2Sa_19:11-12). When David
learned of the favorable sentiment which existed, generally, throughout Israel
toward him, he threw the onus on the elders of his own tribe. "We do not
always find the most kindness from those whom we have the most reason to expect
it" (Matthew Henry). Alas, how true that is. How often we find that those
who are bound to us by the closest ties and upon whom we have the greatest
claims, are the first to fail and the last to help us. Perhaps one reason why
this incident is recorded is that it may warn us not to expect too much even
from our spiritual brethren — the less we expect, the less will be our disappointment.
That Judah, David’s own tribe, were so lacking in
affection or enterprise, suggests that they too had been seriously implicated
in the recent rebellion; and now they were either too slack to make suitable
overtures to their king, or else they feared they had wronged him so grievously
by siding with Absalom that there was no hope of regaining his favor. By
employing two of the priestly family to negotiate with the elders of Judah,
David evidenced both his prudence and piety. As God-fearing men, Zadok and
Abiathar were trusted by the king and respected by the best of people, and
therefore there would be no suspicion on either side that they were working
from self-interests. It is always wise and well for us to enlist and aid of
those most looked up to for their uprightness when it becomes necessary for us
to use intermediaries.
"And say ye to Amasa, Art thou not of my
bone, and of my flesh? God do so to me, and more also, if thou be not captain
of the host before me continually in the room of Joab" (2Sa_19:13). Though Amasa was the son of David’s
sister (1Ch_2:17), Absalom had set him
over the rebel army (2Sa_17:25), and
therefore he was the leader of an influential party whom David desired to win.
Moreover, he was determined to strip the haughty and intolerable Joab of his
power, if that were at all possible; yet he was unwise in making known his
purpose, for though Amasa accepted David’s offer, yet on the very first
military enterprise on which he was dispatched, Joab met and murdered him (2Sa_20:10). By singling out Amasa for special
notice — owning him as his kinsman and promising to make him general of all his
forces if he now stood by the king’s cause — David gave clear intimation that
he was ready to pardon those who had most grievously wronged him.
"And he bowed the heart of all the men of
"So the king returned, and came to
What a bewildering maze does the path of life
present to many a soul: its twistings and turnings, its ups and downs, its
advances and retreats are often too puzzling for carnal wisdom to solve. True
it is that the lives of some are sheltered ones, with little of adventure and
still less of mystery in them; yet it is far otherwise for others, with their
journeyings hither and thither. But in the light of Scripture the latter should
not be surprised. One has only to read the biographies of the patriarchs to
discover how often they were called upon to strike their tents, move from place
to place, traverse and then re-traverse the same path. The experiences of
David, then, were in this respect, far from being exceptional: nor should any
child of God deem it passing strange if he too finds himself retracting his
steps and returning to the same place which he left months or years ago.
Amid the strange vicissitudes of life how
comforting it is for the saint to be assured that "the steps of a good man
are ordered by the Lord" (Psa_37:23).
Ah, it was David himself, who, by the Spirit of inspiration originally penned
those words. He realized that a predestinating God had first decreed and then
ordered his entire journey through this world. Happy, thrice happy, the soul
who by faith lays hold of this grand truth. To he fully assured that neither
fickle fortune nor blind fate, but his all-wise and loving Father has mapped
out his course supplies a peace and poise to a believing heart such as nothing
else can give. It softens disappointment, affords comfort in sorrow, and quiets
the storm within; yet it is only as faith is in exercise that those peaceable
fruits of righteousness are produced in us. An evil heart of unbelief deprives
one of such consolation, placing him on the same level as the poor worldling
who has no light to disperse his gloom.
In previous chapters we spent some little time in
dwelling upon the various sad incidents which marked David’s journey from
Jerusalem to the Jordan, and from there to Mahanaim; now we are to contemplate
the brighter side of things as the king retraced his steps. The contrasts
presented are indeed striking, reminding us of the welcome spring and genial
summer after a long and dreary winter. The analogies which exist between the
seasons of the year and the different stages and experiences of life have often
been dwelt upon, yet not too often, for there are many salutary lessons to be
learned therefrom. Some dyspeptic souls seem more in their element when
dwelling upon that which is sad and somber, just as there are those (because
they suffer from the heat) who are glad when summer is over, Another class
determine to be occupied only with that which is cheerful and gay, refusing (to
their own loss) to face that which is serious, sober and solemn — just as some
people always grumble when the weather is wet, failing to realize the rain is
as needful as the sunshine.
It is much the same with those preachers who
attempt to trace out the experiences of a Christian. Some who delineate the
inward history of a believer, or what they consider it should consist of
disproportionately dwell upon his assurance, peace and joy; while others
overemphasize his painful conflicts and defeats, his doubts and fears. The one
is as harmful as the other, for in either case only a caricature of the truth
is presented. The one would rapidly skim over the distressing incidents which
occasioned David’s Right from Jerusalem to the Jordan, and those which attended
him on the way to Mahanaim; while the other would expatiate fully thereon, but
say little upon his happier lot as he returned from his exile to the capital.
Let us diligently seek to avoid such lopsidedness, and preserve the balance in
all things, so that as we should be equally thankful for each of the passing
seasons of the year, we will endeavor to profit from the ever-varying
circumstances of life through which we are called upon to pass.
If David had passed through a season of gloom and
tragedy, he was now to encounter some pleasant and gratifying experiences. If
he had met with ingratitude and unjust reproaches from some of his subjects, he
was now to be the recipient of a hearty welcome and the appreciative homage of
others. How the tide of public opinion ebbs and flows: one moment exclaiming
"no doubt this man is a murderer," and the next one changing their
minds and saying "that he was a god" (Act_28:4-6).
How this should warn us against placing any reliance upon the creature! How
thankful we should be when God is pleased to incline any to be favorably
disposed towards us. On occasions the crowd changes from friendliness to
hostility, at other times the converse is the case. So it was at the stage we
have now reached in our hero’s history.
"So the king returned and came to
Jordan" (2Sa_19:15). What a change
had been wrought since David had last stood on the banks of this river. Then he
was fleeing from Absalom, who had captured the hearts of many in Judah; now the
rebel was dead, and God had so reinstated David in the affections of the royal
tribe, that all men of Judah had sent word unto him "Return thou, and all
thy servants" (2Sa_19:14). Assured
that God was with him, and that he could rely upon the loyalty of his people,
David left Mahanaim where his temporary camp had been set up, and betook
himself as far as this famous stream. He had been slow in acting, partly
because he wished to make sure of his ground, by ascertaining whether or no the
people still desired him to reign over them. Not by force of arms, but by the
wishes of his subjects was he determined to hold his position.
"And Judah came to Gilgal to go to meet the
king, to conduct the king over Jordan," (2Sa_19:15).
It will be recalled that David had sent Zadok and Abiathar to inquire into the
attitude of the elders of Judah toward him: it seems a pity that there had been
no joint conference with the heads of the other tribes. "It would have
been better if they had conferred with their brethren, and thus acted in
concert, as this would have prevented many bad consequences" (Thomas
Scott). Even though it had involved further delay, joint action on the part of
Israel would have been far more satisfactory. Nothing is gained by partiality:
those slighted nurse their grievance, and sooner or later express their
dissatisfaction and cause trouble. Thus it proved with the Nation, for less
than a century later ten of its tribes separated, and were never again
restored.
"And Judah came to Gilgal, to go to meet the
king, to conduct the king over Jordan." The place where the men of Judah
now met David was associated with memorable events. It was there that Joshua
had, by the command of the Lord, circumcised those of Israel who had been born
in the wilderness, so that "the reproach of Egypt" was rolled away
from them (Jos_5:2-9); and it was from
that incident it derived its name, for Gilgal means "rolling away."
How appropriate the chosen venue, for the reproach of Judah’s infidelity was
rolled away as they now renewed their fealty to David. Again, at a later date
we read, "Then said Samuel to the people, Come, and let us go to Gilgal,
and renew the kingdom there" (1Sa_11:14)
— thus was history now virtually repeating itself.
"And Shimei the son of Gera, a Benjamite,
which was of Bahurim, hasted and came down with the men of Judah to meet king
David" (2Sa_19:16). What pleasant
surprises we sometimes have amid life’s disappointments! This is the last man
of all who might have been expected to be among those who came to welcome the
king, for Shimei was the one who had reviled and cursed him on his outward
journey (2Sa_16:5-6). The commentators
attribute Shimei’s friendly advances on this occasion to nothing more than
carnal prudence or an instinct of self-preservation, but this we think is quite
a mistake — he seems to have been in no danger of his life, for the next verse
informs us there were a thousand men of Benjamin with him. No, in the light of 2Sa_19:14 we believe this is another instance of
God’s making his enemies to be at peace with him when a man’s ways please the
Lord.
"And there were a thousand men of Benjamin
with him, and Ziba the servant of the house of Saul, and his fifteen Sons and
his twenty servants with him; and they went over Jordan before the king" (2Sa_19:17). Well did Matthew Henry suggest,
"Perhaps Jordan was never passed with so much solemnity, nor with so many
remarkable occurrences, as it was now, since Israel passed it under
Joshua." It was almost as surprising for the lying Ziba to present his
obeisance to the king on this occasion, as it was for Shimei, for if the one
had reviled him with a foul tongue, the other, by his wicked imposition (2Sa_16:1-4) abused him with a fair one. No doubt
he was anxious to establish himself more firmly in the king’s favor ere
Mephibosheth should undeceive him.
"And there went over a ferry boat to carry
over the king’s household, and to do what he thought good" (2Sa_19:18). "This is the only place in which
a boat for passing over a river is mentioned. Bridges are not mentioned in
Scripture. Rivers were generally forded at that time" (Thomas Scott).
"And Shimei the son of Gera fell down before the king, as he was come over
Jordan" (2Sa_19:18). See here a
signal demonstration of the power of God: nothing is too hard for Him: He can
subdue the most rebellious heart. What wonders are wrought by the Spirit even
in the reprobate, for upon them too He puts forth both His restraining and
constraining operations: were it not so, the elect could not live in this world
at all. Yet how feebly is this realized today, even by the saints. How little
is the hand of God beheld by them in the subduing of their enemies’ hatred and
in making others to be friendly and kind toward them. A spirit of atheism,
which would exclude God from all human affairs, is more and more infecting this
evil generation.
"And said unto the king, Let not my lord
impute iniquity unto me, neither do thou remember that which thy servant did
perversely the day that my lord the king went out of Jerusalem, that the king
should take it to his heart. For thy servant doth know that I have sinned:
therefore, behold, I am come the first this day of all the house of Joseph to
go down to meet my lord the king" (2Sa_19:19-20).
Let us see in this incident a typical picture of the penitent sinner casting
himself upon the mercy of David’s greater Son and Lord. This is exactly what
takes place at a genuine conversion: "Let the wicked forsake his way, and
the unrighteous man his thoughts; and let him return unto the Lord, and He will
have mercy upon him; and to our God, for He will abundantly pardon" (Isa_55:7). This is the course which Shimei now
followed: he ceased his defiant conduct, threw down the weapons of his warfare
against David, acknowledged his grievous offences, cast himself at the king’s
feet, thereby avowing his willingness to be subject to his royal sceptre.
Saving mercy is not to be obtained any other way. There must be a complete
right-about-face: contrition and confession are as imperative as is faith in
Christ.
Have you, my reader, really and truly surrendered
yourself to the Lordship of Christ? If you have not, no matter what you
believe, or how orthodox the profession you make, you are yet in your sins and
on your way to eternal perdition. Make no mistake on this point, we beseech
you: as you value your soul, examine thoroughly the foundations of any hope of
salvation which you may cherish. If you are living a life of self-pleasing, and
are not in subjection to the commandments of Christ, then are you in open
revolt against Him. There must be a complete break from the old life of
worldliness and carnal gratification, and the entering into a new relationship
with God in Christ, namely, a submitting to His holy will and the ordering of
all your conduct thereby. You are either living for self, or striving to serve
and please God; and in your heart you know which course you are following.
Being religious on the Sabbath and irreligious the other six days will avail
you nothing.
"But Abishai the son of Zeruiah answered and
said, Shall not Shimei be put to death for this, because he cursed the Lord’s
anointed?" (2Sa_19:21). Abishai
was brother to the arrogant Joab and possessed much of his domineering spirit. He
was the one who had offered to slay Shimei at the time he had reviled David (2Sa_16:9): mercy was foreign to his nature, and
even though Shimei now publicly acknowledge his offence and besought the king’s
pardon, this son of Zeruiah thirsted for his blood. May we not consider this
line in our typical picture as illustrative of the principle (cf. Luk_9:42; Luk_15:2,
etc.) that there are some ready to oppose whenever a sinner takes his true
place before God. If there are those who complain that the way of salvation is
made too easy when the grace of God is emphasized, there are others who argue
that salvation by works is being inculcated when the righteousness of God and
the claims of Christ are duly pressed.
"And David said, What have I to do with you,
ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there
any man be put to death this day in Israel? for do not I know that I am this
day king over Israel? Therefore the king said unto Shimei, Thou shalt not die.
And the king sware unto him" (2Sa_19:22-23).
It is indeed blessed to mark how David’s soul loathed the evil suggestion made
by Abishai. That son of Zeruiah — whose heart had never been broken before God,
and therefore was devoid of His compassions — was far too blind to perceive
that this was no time for the enforcing of unmingled justice. But it was far
otherwise with David: "Blessed are the merciful, for they shall obtain
mercy" (Mat_5:7): he had received
wondrous mercy from the Lord, and now he exercised mercy unto this wretched
Shimei, and in return for this he shall obtain further mercy from God. Let us
not ignore that searching word, "If ye forgive men their trespasses, your
heavenly Father will also forgive you; but if ye forgive not men their
trespasses, neither will your Father forgive your trespasses (Mat_6:14-15). God communicates grace to His
people in order to make them gracious — reflectors of Himself.
Feign would we dwell for a moment longer on the
lovely spirit which now actuated our hero. In previous sections of 1 and 2
Samuel we have beheld the grace of God towards David — electing, exalting,
pardoning and preserving him; so too have we seen the grace of God working in
him. It was the general rule of his life, giving character to his dealings with
others, as it had thus given character to God’s dealings with him. Being called
to enter into blessing, he rendered blessing. When he was reviled, he reviled
not again (1Sa_17:28); when persecuted,
he threatened not, but suffered it (1Pe_2:23).
Never do we read of him seeking his own advancement or honor: when tidings
reached him of the death of Saul, he wept instead of rejoicing; in the fall of
Abner and Ishbosheth, it is only of the sorrow and fasting of David we hear. So
it is, in varying measure, with all Christians: notwithstanding the detestable
workings of the flesh, there are also the precious fruits of the Spirit — seen
and approved of by God, if not always observable by others or cognizable to
ourselves.
This was the man after God’s own heart, and in
every scene in which he was called to take a part — save when he was, for a
while, turned aside by Satan — we behold him seeking not his own aggrandizement
or even vindication, but serving in grace and kindness. A most blessed example
of this was before us when pondering 2Sa_9:1-13.
He would be an emulator or follower of God (Eph_5:1),
as a dear child. So it was when Abishai was for exacting bare righteousness:
but mercy had rejoiced over judgment towards himself in the heart of the Lord,
and nothing but the same is now beheld in the heart of David. Divine grace had
not only pardoned his grievous sins against Uriah, but had now delivered him
from the murderous designs of Absalom; how, then, could he consent to the death
of even his worst enemy! Ah, my reader, divine grace not only forgives sins,
but it also transforms sinners: taming the lion, making gentle the wolf.
Thereby the divine "workmanship" (Eph_2:10)
is made manifest.
But let us look again beyond David to that
blessed One of whom he was so eminent a type. In what has just been before us
we are presented with a lovely picture of the Gospel. The grand truth of the
Gospel is that Christ "receiveth sinners." Yes, He not only spares,
but welcomes His worst enemies, and freely pardons them. Nevertheless, they
must seek Him, surrender to His Lordship, take their place before Him in the
dust as penitents, confessing their sins, and casting themselves on His
sovereign mercy. This is what Shimei did. He determined to make his peace with
David, came to him, and did obeisance before him; and we read that the king
said "Thou shalt not die." And this, dear reader, is what the King of
kings will say of you, if you throw down the weapons of your warfare against
Him and exercise faith in Him. May the Spirit of God graciously cause some
unbelieving reader to do so.
We continue to trace out the progress of David on
his way back from Mahanaim to Jordan, and thence to Jerusalem. A number of
incidents occurred which intimated the change in his fortunes. Many of those
who forsook the king in the time of adversity, now flocked around him in the
day of his prosperity. Yet these were not all fair-weather friends; some had
rendered him real service when the storm burst upon him; others, who had been
hindered from so doing, had nevertheless remained loyal to him and now came to
welcome him as he returned from exile. Each of these incidents possesses a
charm all its own. At the close of our last we viewed the lovely magnanimity of
our hero unto Shimei, the man who had cursed him; next we behold his wisdom and
fidelity.
"And Mephibosheth the son of Saul came down
to meet the king, and had neither dressed his feet, nor trimmed his beard, nor
washed his clothes, from the day the king departed until the day he came again
in peace" (2Sa_19:24). This is
wonderfully touching. Mephibosheth, it will be remembered, was the grandson of
Saul, David’s archenemy. For his father Jonathan’s sake, Mephibosheth had
received such kindness at the king’s hands that he was accorded a place at his
table (2Sa_9:1-13). Mephibosheth was
practically a cripple, being lame on both his feet (2Sa_9:3
and cf. 2Sa_4:4). In the day of David’s
sore need, Mephibosheth had prepared an elaborate and serviceable present, and
had ordered his servant to saddle an ass that he might ride unto the fugitive
king. But instead of obeying orders, the servant, Ziba, had himself ridden to
the king, offered the present as a gift from himself, and had then grievously
slandered and lied about his master (2Sa_16:1-4).
All through the time of his absence David had labored under a misapprehension
of the loyalty of Mephibosheth; but now the truth was to be revealed.
What is recorded about Mephibosheth here in 2Sa_19:24 clearly denoted his devotion to David
in the hour of his rejection and humiliation. So real and so great had been his
grief at the sorry pass to which the king had been reduced, that Mephibosheth
had utterly neglected his own perSong. Instead of seeking to feather his own
nest, he had genuinely mourned David’s absence. This is beautiful, and is
recorded for our learning, for everything in the Old Testament has a lesson for
us if only we have eyes to see and a heart to receive. The practical lesson in
this incident for the believer today is found in those words of Christ’s,
"The days will come, when the bridegroom shall be taken from them, and
then shall they fast" (Mat_9:15) —
it becomes us to mourn during the King’s absence! Note how the apostle rebukes
the Corinthians because they were "full," "rich," and had
"reigned as kings" (1Co_4:8).
"The king said unto him, Wherefore wentest
not thou with me, Mephibosheth?" (2Sa_19:25).
First, let it be noted that David did not turn away from him in anger or
disgust, refusing him a hearing. Probably the king was surprised to see him at
all after the false impression that Ziba had conveyed to him. But the present
condition of Mephibosheth must have made quite an impression, so the king gave
him opportunity to explain and vindicate himself. An important lesson this for
us to heed. We must ever seek to be fair and impartial, and ready to hear both
sides. It is obviously unjust to give credence to a report received behind a
person’s back, and then refuse to hear his explanation face to face.
Mephibosheth gladly availed himself of the
opportunity now given, and proceeded to make an unvarnished statement of the
facts (2Sa_19:25-26). He employed the
most respectful and effectionate language — an example we also do well to heed
if placed under similar circumstances, for nothing is gained, and our case is
rather weakened than strengthened, if we hotly condemn our questioner or judge
for being so ready to believe evil of us. "But my lord the king is as an
angel of God: do therefore what is good in thine eyes" (2Sa_19:27). Herein Mephibosheth expressed his
confidence in David’s wisdom and justice. He was satisfied that once his royal
master heard both parties and had time to reflect upon the merits of the case,
he would not be imposed upon; and therefore he was not afraid to leave himself
in David’s hands.
Next, Mephibosheth owned the utter unworthiness
of himself and family, and acknowledged the signal grace that had been shown
him. "For all of my father’s house were but dead men before my lord the
king, yet didst thou set thy servant among them that did eat at thine own
table. What right therefore have I yet to cry any more unto the king?" (2Sa_19:28). "This shows that Ziba’s
suggestion was improbable: for could Mephibosheth be so foolish as to aim
higher, when he fared so easily, so happily, as he did?" (Matthew Henry).
This was powerful reasoning. By the king’s clemency Mephibosheth had already
been amply provided for: why, then, should he aspire unto the kingdom? It was
not as though he bad been slighted and left portionless. Having been adopted
into the king’s family circle, it had been utter madness to deliberately court
the king’s displeasure. But he would refrain from any further self-vindication.
"And the king said unto him, Why speakest
thou any more of thy matters? I have said, Thou and Ziba divide the land"
(2Sa_19:29). it seems strange that the
commentators completely miss the force of this, considering that David was
quite unconvinced by Mephibosheth’s defence, yea, themselves regarding it as
weak and unsatisfactory. We feel, then, we must labor the point a little.
First, the words of David on this occasion cannot possibly mean that his
previous decision remained unaltered, that the verdict he had given in the past
must stand. And for this simple but conclusive reason: David had given no such
orders previously! If we turn back to the occasion when the servant had
deceived the king, we find that he said, "Behold, thine are all that
pertained unto Mephibosheth" (2Sa_16:4).
But now: since David did not confirm here the
order he had given in 2Sa_16:4, how are
we to understand his words? Was he so puzzled by the conflicting statements of
Ziba and Mephibosheth that he knew not which to believe, and so suggested a
division of the land as a fair compromise? Surely not; for that had been grossly
unjust to both of them. What then? This: David said what he did not in any
harshness, but in order to test Mephibosheth’s heart and draw out his
affections. Obviously a false and mercenary Mephibosheth would have cried out,
Yes, yes, that is a very satisfactory settlement. But not such was the language
of the true devoted Mephibosheth.
Have we not a similar case in the puzzling
situation presented to Solomon by the two harlots? Both of those women gave
birth to a child: one overlying and smothering hers, and then stealing the
remaining one. When the two women appeared before the king, each claimed to be
the mother of the surviving child. What did Solomon say? This, "Divide the
living child in two, and give half to the one, and half to the other" (1Ki_3:25) — the very proposal David made unto
Mephibosheth! And how did the suggestion work out? Why, the imposter was quite
willing to the arrangement, but the actual mother of the living child at once
cried out, "O my lord, give her the living child, and in no wise slay
it" (2Sa_19:26). And so it was
here, as the sequel shows.
"And Mephibosheth said unto the king, Yea,
let him take all, forasmuch as my lord the king is come again in peace unto his
own house" (2Sa_19:30). How
clearly that evidenced the unfeigned and disinterested character of his love!
All he wanted was David’s own company. Now that the king was restored, nothing
else mattered. To be in David’s own presence meant far more to Mephibosheth
than any houses or lands. A later incident confirms the fact that Mephibosheth
had not been cast out of the king’s favor, for when seven of Saul’s descendants
were slain as a satisfaction for his sin in the slaughter of the Gibeonites, it
is expressly recorded that "The king spared Mephibosheth" (2Sa_21:7)! And what of the wicked Ziba? He was
allowed to go away unpunished, as Shimei had been, for David marked his
appreciation of his restoration by the gracious remission of the injuries done
to him.
"And Barzillai the Gileadite came down from
Rogelim, and went over Jordan with the king, to conduct him over Jordan. Now
Barzillai was a very aged man, even fourscore years old: and he had provided
the king of sustenance while he lay at Mahanaim; for he was a very great
man" (2Sa_19:31-32). This
befriending of the king in the hour of his need came before us as we pondered
the closing verses of chapter 17. There is no doubt that in ministering so
freely to David and his men, Barzillai had done so at considerable risk to
himself, for had Absalom prevailed there is little doubt that he had been made
to suffer severely for his pains. It is touching to see him here, in his
feebleness, taking such a journey to conduct his beloved monarch across the
Jordan.
"And the king said unto Barzillai, Come thou
over with me, and I will feed thee with me in Jerusalem" (2Sa_19:33). Deeply did the king appreciate the
loyalty, generosity and welcome of his aged subject, and accordingly desired
that he should participate in the feast which was to mark his restoration. But
Barzillai had other thoughts. He felt, and rightly so, that one so near to
death should be engaged in more serious and solemn exercise than festive
jollifications. Not but there is a time to feast as well as a time to fast, yet
such was hardly a suitable occupation for a man so close to the brink of
eternity. The aged should be done with carnal pleasures, and set their thoughts
and affections on something more enduring and satisfying than the best this
earth has to offer.
"But behold thy servant Chimham; let him go
over with my lord the king, and do to him what shall seem good to thee" (2Sa_19:37) — apparently this was one of his sons
or grandsons. Barzillai was no austere cynic who cherished a dog-in-the-manger
attitude toward the rising generation. "They that are old must not begrudge
young people those delights which they themselves are past the enjoyment of,
nor oblige them to retire as they do" (Matthew Henry). If on the one hand
those of experience should do what they can to warn and shield their juniors
from carnal follies and the snares of this world, on the other hand they must
guard against that extreme which would deprive the young of those lawful
pleasures which they themselves once participated in. It is easy for some
dispositions to develop selfishness and crabbedness under a supposed concern of
protecting those under their charge. Such, we take it, is one of the lessons
here inculcated in Barzillai’s response to the king’s invitation.
"And the king answered, Chimham shall go
over with me, and I will do to him that which shall seem good unto thee: and
whatsoever thou shalt require of me, that will I do for thee" (2Sa_19:38). David at once fell in with
Barzillai’s suggestion, for he was anxious to repay his kindness. It is our
duty to do what we can in assisting the children of those who befriended us,
when we were in need. It is beautiful to read how that when the aged David was
giving instruction to Solomon, he made special mention of the descendants of
Barzillai: "But shew kindness unto the sons of Barzillai the Gileadite,
and let them be of those that eat at thy table: for so they came to me when I
fled because of Absalom thy brother" (1Ki_2:7).
Nor was this all that David had done, as the sequel will show.
In his remarkable little work, "Scripture
Coincidences," J. J. Blunt points out how that Chimham is mentioned by the
prophet Jeremiah, and in that incidental manner common to hundreds of similar
allusions in the Word which so evidently bear the stamp of truth upon them.
This argument for the divine inspiration of the Scriptures produces a stronger
conviction than any external evidence. There is an exact coincidence observable
by allusions to particular facts which demonstrates perfect consistency without
contrivance or collusion. As we have seen, Chimham accompanied David to
Jerusalem, but what the king did for him, beyond providing a place for him at
his table and recommending him to the care of Solomon, does not appear. Nothing
further is said about him in the historical books of the Old Testament. But in
Jeremiah 41 his name again appears. An account is there given of the murder of
Gedaliah, the officer whom Nebuchadnezzar had left in charge of Judea as its
governor, when he carried away captive the more wealthy of its inhabitants. The
Jews, fearing the consequences of their crime, and apprehending the vengeance
of the Chaldeans, prepared for flight: "And they departed, and dwelt in
the habitation of Chimham, which is by Bethlehem to go to enter into
Egypt" (Jer_41:17).
"It is impossible to imagine anything more
incidental than the mention of this estate near Bethlehem, which was the
habitation of Chimham; yet how well does it tally with the spirit of David’s
speech to Barzillai some four hundred years before! What can be more probable,
than that David, whose birth-place was this very Bethlehem, and whose patrimony
in consequence lay there, having undertaken to provide for Chimham, should have
bestowed it in whole, or in part, as the most flattering reward he could
confer, a personal, as well as a royal, mark of favour, on the son of the man
who had saved his life, and the lives of his followers in the hour of their
distress; and that, to the very day when Jeremiah wrote, it should have
remained in the possession of the family of Chimham and be called after his own
name" (J. J. Blunt).
"Then the king went on to Gilgal, and
Chimham went on with him: and all the people of Judah conducted the king, and
also half the people of Israel. And, behold, all the men of Israel came to the
king, and said unto the king, Why have our brethren the men of Judah stolen
thee away, and have brought the king, and his household, and all David’s men
with him over Jordan?’ (2Sa_19:40-41).
By the time that David had crossed the Jordan many of the elders and people of
Israel came to bring back the king, only to discover they had been anticipated.
The officers of Judah had taken the lead in this, and had failed to notify the
Ten Tribes of their intentions. This omission was strongly resented, for those
of Israel felt they had been slighted, yea, that a serious reflection was cast
upon their loyalty to the king.
"And all the men of
"But here again some glimpses may be
discerned of the glorious character and
There had been not a little to offset David’s
grief over the revolt and death of Absalom. As we have seen, his journey back
to Jerusalem was marked by several incidents which must have brought
satisfaction and joy to the kings heart. The radical change in the attitude of
Shimei toward him, the discovery that after all the heart of Mephibosheth beat
true to him, the affectionate homage of the aged Barzillai, and the welcome
from the elders and men of Judah, were all calculated to cheer and encourage the
returning exile. Things seemed to have taken a decided turn for the better, and
the sun shone out of a clear sky. Yes, but the clouds have a habit of returning
even after a heavy rain. And so it was here. A dark cloud suddenly appeared on
David’s horizon which must have caused him considerable uneasiness, presaging
as it did the gathering of another storm.
The leaders of the Ten Tribes had met David at
Gilgal, and a dispute at once ensued between them and the men of Judah. This
was the fly in the ointment. A foolish quarrel broke out between the two
factions over the matter of bringing back the king. "It was a point of
honour which was being disputed between them, which had most interest in David.
‘We are more numerous’ say the elders of Israel. ‘We are nearer akin to him’
say the elders of Judah. Now one would think David very safe and happy when his
subjects are striving which should love him best, and be most forward to show
him respect; yet even that strife proved the occasion for a rebellion" (Matthew
Henry). No sooner was one of David’s trials over than another arises, as it
were, out of the ashes of the former.
Ah, my reader, we must not expect to journey far
in this world without encountering trouble in some form or other; no, not even
when the providence of God appears to be smiling upon us. It will not be long
before we receive some rude reminder that "this is not your rest." It
was thus in the present experiences of our hero: in the very midst of his
triumphs he was forced to witness a disturbance among his leading subjects,
which soon threatened the overthrow of his kingdom. There is nothing stable
down here, and we only court certain disappointment if we build our hopes on
anything earthly or think to find satisfaction in the creature. Under the sun
is but "vanity and vexation of spirit." But how slow we are to really
believe that melancholy truth; yet in the end we find it is true.
We closed our last chapter with a quotation which
called attention to the typical significance of the incidents recorded in 2
Samuel 19; the opening verses of chapter 20 may be contemplated as bearing out
the same line of thought. Christ’s visible kingdom on earth is entered by
profession, hence there are tares in it as well as wheat, bad fish as well as
good, foolish virgins as well as wise (Matthew 13 and 25). This will be made
unmistakably manifest in the Day to come, but even in this world God sometimes
so orders things that profession is tested and that which is false is exposed.
Such is the dispensational significance of the episode we are now to consider.
The Israelites had appeared to be loyal and devoted to David, yea, so much so
that they were hurt when the men of Judah had, without consulting them, taken
the lead in bringing back the king.
But how quickly the real state of their hearts
was made apparent. What a little thing it took to cause their affection for
David not only to cool off but to evaporate completely. No sooner did an enemy
cry "to your tents, O Israel," than they promptly responded, renouncing
their professed allegiance. There was no reality to their protestations of
fealty, and when the choice was set before them they preferred a "man of
Belial" rather than the man after God’s own heart. How solemnly this
reminds us of the multitudes of Israel at a later date: first crying out
"Hosanna to the Son of David, Blessed is He that cometh in the name of the
Lord" (Mat_21:9) and a short time
after, when the issue was drawn, preferring Barabbas to Christ. And how often
since then, especially in times of trial and persecution, have thousands of
those who made a loud profession of Christianity preferred the world or their
own carnal safety.
"And there happened to be there a man of
Belial, whose name was Sheba, the son of Birchri, a Benjamite: and he blew a trumpet,
and said, We have no part in David, neither have we inheritance in the son of
Jesse; every man to his tents, O Israel" (2Sa_20:1).
Alas! how often it appears that in a happy concourse of those who come together
to greet and do homage to David there is "a son of Belial" ready to
sound the trumpet of contention. Satan knows full well that few things are
better calculated to further his own base designs than by causing divisions
among the people of God. Sad it is that we are not more upon our guard, for we
are not ignorant of his devices. And to be on our guard means to be constantly
mortifying pride and jealousy. Those were the evil roots from which this
trouble issued, as is clear from the "that our advice should nor first be
had in bringing back our king" (2Sa_19:43).
"And the words of the men of Judah were
fiercer than the words of the men of Israel" (2Sa_19:43).
This was only adding fuel to the fire. "A soft answer turneth away wrath,
but grievous words stir up anger" (Pro_15:1).
If the spirit of jealousy prevailed among the leaders of Israel, pride was
certainly at work in the hearts of the elders of Judah, and when those two
evils clashed, anger and strife quickly followed. It is solemn to observe that
God Himself took notice of and recorded in His Word the fierceness of the words
of the men of Judah — a plain intimation that He now registers against us that
language which is not pleasing unto Him. How we need to pray that God would set
a watch before our mouths, that the door of our lips may be kept from allowing
evil to pass out.
"And there happened to be there a man of
Belial, whose name was Sheba, the son of Birchri, a Benjamite; and he blew a
trumpet, and said, We have no part in David, neither have we inheritance in the
son of Jesse." Sheba belonged to the tribe of Saul, which had bitterly
begrudged the honor done to Judah, when the son of Jesse was elected king. The
Benjamites never really submitted to the divine ordination. The deeper
significance of this is not hard to perceive: there is a perpetual enmity in
the serpent’s seed against the antitypical David. How remarkably was this
mysterious yet prominent feature of Christ’s kingdom adumbrated in the
continued opposition of the house of Saul against David: first in Saul himself,
then in Ishbosheth (2Sa_2:8-9; 2Sa_3:1, etc.), and now Sheba. But just as
surely as David prevailed over all his enemies, so shall Christ vanquish all
His foes.
"And he blew a trumpet, and said, We have no
part in David, neither have we inheritance in the son of Jesse: every man to
his tents, O Israel." See how ready is an evil mind to place a false
construction upon things, and how easily this can be accomplished when
determined so to do. The men of Judah had said "the king is near of kin to
us" (2Sa_19:42), but this son of
Belial now perverted their words and made them to signify "We have no part
in David" whereas they intended no such thing. Then let us not be
surprised when those who secretly hate us give an entirely false meaning to
what we have said or written. History abounds in incidents where the most
innocent statements have been grossly wrested to become the means of strife and
bloodshed. It was so with the Lord Jesus Himself: see Joh_2:19-21 and compare Matthew 27, Mat_26:61-62 — sufficient then for the disciple to be as
his Master. But let the Christian diligently see to it that he does not let
himself (or herself) be used as a tool of Satan in this vile work.
"Every man to his tents, O Israel."
This call put them to the proof testing their loyalty and love to David. The
sequel at once evidenced how fickle and false they were. "So every man of
Israel went up from after David, and followed Sheba the son of Birchri" (2Sa_20:1). Hardly had they returned to their
allegiance, than they forsook it. How utterly unreliable human nature is, and
how foolish are they who put their trust in man. What creatures of extremes we
be: now welcoming Moses as a deliverer, and next reviling him because the
deliverance came not as easily and quickly as was expected; how glad to escape
from the drudgery of Egypt, and a little later anxious to return thither. What
grace is needed to anchor such unstable and unreliable creatures.
"So every man of Israel went up from after
David, and followed Sheba the son of Birchri" (2Sa_20:2).
Nothing is told us as to whether or not David himself had taken any part in the
debate between the elders of Israel and of Judah, or whether he had made any
attempt to pour oil on the troubled waters. If he did, it appears that he quite
failed to convince the former, for they now not only refused to attend him any
further on his return to Jerusalem, but refused to own him as their king at
all. Nay more, they were determined to set up a rival king of their own. Thus
the very foundations of his kingdom were again threatened. Scarcely had God
delivered David from the revolt of Absalom. than he was now faced with this
insurrection from Sheba. And is it not thus in the experience of David’s
spiritual seed? No sooner do they succeed in subduing one lust or sin, than another
raises its ugly head against them.
"But the men of Judah clave unto their king,
from Jordan even to Jerusalem" (2Sa_20:2).
It is blessed to find there were some who remained loyal to David, refusing to
forsake him even when the majority of his subjects turned away from him. Thus,
though the test exposed the false, it also revealed the true. So it ever is.
And who were the ones that remained steadfast to the king? Why, the men of his
own tribe, those who were related to him by blood. The typical significance of
this is obvious. Though in the day of testing there are multitudes who forsake
the royal banner of the anti-typical David, there is always a remnant which
Satan himself cannot induce to apostatize, namely, those who are Christ’s
brethren spiritually. How beautifully was that here illustrated.
"And David came to his house at Jerusalem:
and the king took the ten women his concubines, whom he had left to keep the
house, and put them in ward, and fed them, hut went not in unto them. So they
were shut up unto the day of their death, living in widowhood" (2Sa_20:3). Here we see one of the gains
resulting from the severe chastening that David had undergone. As we have seen
in earlier chapters, David had multiplied wives and concubines unto himself
contrary to the law of God, and they had proved a grief and a shame to him (2Sa_15:16; 2Sa_16:21-22).
God often has to take severe measures with us ere we are willing to forsake our
idols. It is good to note that from this point onwards we read nothing more of
concubines in connection with David. But how solemn to discover, later, that
this evil example, which he had set before his family, was followed by his son
Solomon — to the drawing away of his heart from the Lord. O that parents gave
more heed to the divine threat that their sins shall surely be visited upon
their descendants.
"Then said the king to Amasa, Assemble me
the men of Judah within three days, and be thou here present" (2Sa_20:4). Though the men of Judah had not
followed the evil example of the Ten Tribes in their revolt against the king,
yet it appears from this verse that many of them were no longer in attendance
upon David, having no doubt returned unto their own homes. Considering the
circumstances, it seems that they put their own comfort and safety first, at a
time when their master’s regime was seriously threatened. "Though Forward
enough to attend the king’s triumphs, they were backward enough not to fight
his battles. Most love a loyalty, as well as a religion, that is cheap and
easy. Many boast of their being akin to Christ that yet are very loath to
venture for Him" (Matthew Henry). On the other hand let it not be
forgotten that it is not without reason the Lord’s people are called
"sheep" — one of the most timid of all animals.
"Then said the king to Amasa, Assemble me
the men of Judah within three days, and be thou here present." This shows
the uneasiness of David at Sheba’s rebellion and his determination to take
strong and prompt measures to quell it. Amasa, it may be pointed out, had been
the "captain of the host for Absalom against David (2Sa_17:25), yet he was near akin unto the king.
He was the one whom David had intended should replace Joab as the commander of
his armies (2Sa_19:13), and the
rebellion of Sheba now supplied the opportunity for the carrying out of this
purpose. Having received a previous notification of the king’s design may have
been the main reason why Amasa, though an Israelite, did not join forces with
the insurrectionists. He saw an opportunity to better his position and acquire
greater military honor. But, as we shall see, in accepting this new commission,
he only signed his own death-warrant — so insecure are the honors of this
world.
It is very much to be doubted whether David’s
choice was either a wise or a popular one. Since Amasa had filled a prominent
position under Absalom, it could scarcely be expected that the man who Joab had
successfully commanded would now relish being placed on subjection to the man
who so recently had been the enemy of their king. It is this which, most
probably, accounts for the delay, or rather Amasa’s lack of success in carrying
out the king’s orders, for we are told "So Amasa went to assemble the men
of Judah: but he tarried longer than the set time which he had appointed him"
(2Sa_20:5). As Scott says, "The
men of Judah seemed to have been more eager in disputing about their king, than
to engage in battle under Amasa." This supplied a solemn warning for
Amasa, but in the pride of his heart he heeded it not.
"And David said to Abishai, Now shall
"And there went out after him Joab’s men,
and the Cherethites, and the Pelethites, and all the mighty men: and they went
out of
"When they were at the great stone which is
in
In previous chapters it has been pointed out that
Joab was a man of a fierce and intractable spirit, and that be was ungodly and
unscrupulous in principle. Once David had placed himself in his power (by
making him his secret agent in the death of Uriah: 2Sa_11:14-15),
he thenceforth took matters more and more into his own hands, executing or
disregarding the king’s orders as best suited himself, Imperious and ruthless
to the last degree, Joab would brook no interference with his own policy.
Devoid of natural feeling, fearing neither God nor man, he hesitated not to
slay any who stood in his way. Fearfully does his arrogance, treachery and
brutality appear in the incident which is to be before us. Feign would we pass
by an episode so revolting, yet it is recorded in Holy Writ, and therefore it
must contain some message that is needed by us.
We have also seen how that, at length, David made
a determined effort to strip Joab of his power, by removing him from the head
of the army. Accordingly Amasa was selected as the one to replace him. But the
king’s design was thwarted, frustrated by one of the vilest deeds chronicled in
the Scriptures. Under pretense of paying obeisance to the new general, Joab
thrust him through with the sword. Such an atrocity staggers the thoughtful,
making them to wonder why God suffers such outrages to be perpetrated. This is
indeed one of the dark mysteries of divine providence — why the Lord permits
such monsters of wickedness to walk the eaRuth Faith is assured that He must
have some sufficient reaSong. Though often God giveth "no account of His
matters" (Job_33:13), yet His Word
does indicate, more or less clearly, the general principles which regulate His
governmental dealings.
Much help is afforded upon the mystery of
Providence when it is perceived that God makes "all things work together"
(Rom_8:28). When incidents are
contemplated singly they naturally appear distorted, for they are viewed out of
their proper perspective; but when we are able to examine them in relation to
their antecedents and consequents, usually their significance is much more
evident. The detached fragments of life are meaningless, bewildering,
staggering; but put them together, and they manifest a design and purpose. Much
in the present finds its explanation in that which preceded it in the past,
while muck’ in the present will also become intelligible by the sequel in the
future — "What I do thou knowest not now; but thou shalt know
hereafter" (Joh_13:7). If these
principles were more steadily borne in mind, we should be less nonplussed by
startling occurrences.
Our present incident is a case in point. Viewed
by itself apart, the brutal murder of Amasa is indeed overwhelming, as to why
God should permit him to come to such a fearful end. But viewed in relation to
other things, contemplated in connection with that inexorable but righteous
principle of sowing and reaping, light is cast on that dark scene. if we take
the trouble to go back from effect to cause, we shall find that God had a just
reason for employing Joab to thwart David’s purpose, and that in meeting with
such a death Amasa but received his just deserts. If this can be demonstrated,
then we may perceive much more clearly why this revolting incident is recorded
in Holy Writ; for since it is evident that God had a sufficient reason for
suffering this tragedy to occur, we may rest the better assured that He has His
own wise ends in things which often appear so puzzling and appalling to us in
the world today.
There was a reason why God permitted Jacob to be
so basely deceived about the fate of his beloved Joseph (Gen_37:31-35): he was but reaping what he had
sown in the deceiving of his father Isaac (Gen. 27). There was a reason why God
permitted the Egyptians to treat the Hebrews with such cruelty and severity
(Ex. 1 and 5): they were His instruments in punishing them for their idolatry
and their refusal to heed the divine call to cast away the heathen abominations
with which they had defiled themselves (Eze_20:7-8).
There was a reason why God permitted Doeg to brutally slay no less than
eighty-five of the priestly family (1Sa_22:18):
it was the execution of the solemn judgment which He pronounced upon the house
of Eli (1Sa_2:31-36; 1Sa_3:12-16), the sins of the fathers king
visited upon the children. There is a reason why God has permitted the Jews to
be more hated and persecuted throughout this Christian era than any other
people: the guilt of Christ’s crucifixion rests on them and their children (Mat_27:25).
"The curse causeless shall not come" (Pro_26:2). While God is absolute sovereign and
exercises His justice or His mercy as and when He pleases, yet He acts not
arbitrarily: He neither punishes the innocent, nor does He pardon the guilty
without reparation — i.e. through a substitute. Hence, we may rest assured that
when the divine curse falls upon a person, there is due cause for the same. But
let not the reader misunderstand us: we do not wish to imply that any of us are
capable of ascertaining the reason or reasons which lie behind any calamity
that may overtake either ourselves or any of our fellows. On the contrary, it
lies entirely outside of our province to explain the mysteries of divine
providence, and it would be the height of presumption to say why an affliction
has been sent upon another — the book of Job warns loudly against such a
procedure.
No, what we have been seeking to do is to point
out that the most mysterious of divine providences, the most appalling events
in history — whether involving individuals only or nations — have a
satisfactory explanation, that God has sufficient reason for all that He does
or permits. And in His Word He has graciously made this evident, by revealing
in instance after instance, the obvious connection between sowing and reaping.
True, He has by no means done so in every case, for God has not written His
Word either to vindicate His own character and conduct or to satisfy our
curiosity. Sufficient is said in His Word to show that God is infinitely worthy
of our utmost confidence, so that we should say with him whose faith was tried
in a way and to an extent that few ever have been, "Though He slay me, yet
will I trust in Him."
We have followed out the present train of thought
because some are so overwhelmed by the shocking things which take place in the
world from time to time, that their faith is shaken. They know that so far from
its affording any solution to the problem, to affirm that God has no connection
with such things, is a serious error — denying His present government over and
control of the wicked. Nay, it is because they recognize that God actually
permits these outrages, that they find it so difficult to harmonize this with
His revealed character. We have called attention to some outstanding eases
because they are to be regarded as examples of a general principle. Retributive
justice is one of the divine perfections, and though we are often far too
short-sighted to perceive its workings, nevertheless, we may have implicit
confidence in its operations, and as it is regulated by Omniscience, we know it
makes no mistakes.
Resuming now at the point where we left off in
our last: "When they were at the great stone which is in Gibeon, Amasa
went before them" (2Sa_20:8). It
will be remembered that in connection with David’s journey back to Jerusalem,
upon his crossing of the Jordan, there had occurred a sharp controversy between
the elders of Judah and the elders of Israel. The old spirit of rivalry and
jealousy was stirred up, and an evil man, Sheba, who belonged to the tribe of
Saul, sought to capitalize the situation, and called upon those belonging to
Israel to abandon the cause of David. In this he was, for the moment,
successful, for we are told, "So every man of Israel went up from after
David, and followed Sheba the son of Birchri" (2Sa_20:2).
This threatened the most serious consequences, and unless Sheba’s plans were
nipped in the bud, David would be faced with another rebellion.
The king recognized the danger, and at once took
measures to meet it. Now was the opportunity, he felt, to put into execution
the plan which he had formed for the removing of Joab from the head of his
forces. Calling Amasa to him, he said, "Assemble me the men of Judah
within three days, and be thou here present." As we saw, there was some
delay, so "David said to Abishai, Now shall Sheba the son of Birchri do us
more harm than did Absalom: take thou thy lord’s servants, and pursue after
him, lest he get him fenced cities, and escape us." Then we are told,
"And there went out after him Joab’s men, and the Cherethites, the
Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue
after Sheba." They had some distance to go, and apparently the great stone
in Gibeon was to be the gathering point of David’s forces, for "when they
were at the great stone which is in Gibeon, Amasa went before them." By
this we understand that the men whom Amasa had gathered together came up with
those led by Abishai, and that Amasa, according to David’s orders, now took
charge of the entire expedition.
"And Joab’s garment that he had put on was
girded unto him, and upon it a girdle with a sword fastened upon his loins in
the sheath thereof; and as he went forth it fell out" (2Sa_20:8). It seems from this that Joab had
accompanied the soldiers in a private capacity. He pretended to gladly submit
to the new arrangement, and to be full of zeal for David’s cause, prepared to
do his part in preventing another general uprising. But outward appearances are
often deceptive. In reality, Joab was determined to avenge the dishonor done to
him and assassinate the one who had been appointed to displace him. As he
advanced to greet the new commander-in-chief, his sword fell out of its sheath,
and to prevent its falling to the ground he caught it in his left hand. It
looked as though the sword had become unsheathed by accident, but the sequel
shows it was by design, and was but a subtle device to cloak his vile purpose.
"And Joab said to Amasa, Art thou in health,
my brother? And Joab took Amasa by the beard with his right hand to kiss him.
But Amasa took no heed to the sword that was in Joab’s hand: so he smote him
therewith in the fifth rib, and shed out his bowels to the ground, and struck
him not again; and he died" (2Sa_20:9-10).
How the real character of Joab was here displayed! Treacherous, ruthless,
blatant, utterly hardened. Amasa was his own cousin, yet ties of blood meant
nothing to this callous wretch. Amasa had been definitely appointed by the king
to lead his forces, but the royal authority counted for naught to Joab.
Moreover, it was in front of all the troops that Joab committed his awful crime,
caring not what they thought nor afraid of what they might do. Thoroughly
lawless and defiant, he never hesitated to take matters into his own hands and
crush whoever stood in his way.
Viewed as an isolated event, here was a most
appalling crime. A man in the path of duty brutally murdered without a moment’s
warning. And yet a holy God permitted it, for most certainly He could have
prevented it had He so pleased. Why, then, did He suffer David’s purpose to be
so rudely thwarted? and why was Joab allowed to slay Amasa? The two questions
are quite distinct, and must be considered separately. Unspeakably solemn
though the subject be, yet earlier events cast their light on this dark scene.
After David’s murder of Uriah God had said, "the sword shall never depart
from thine house" (2Sa_12:10), and
Amasa was David’s own nephew: see 2Sa_17:25
and compare 1Ch_2:13-16. "Be sure
your sin will find you out" (Num_32:23).
It found David out: in the death of Bathsheba’s child, in the raping of Tamar,
in the murder of Amnon, in the death of Absalom, and now in the slaying of
Amasa.
And what of Amasa himself? Ah, was he one who had
served the king with unswerving loyalty? No indeed, far from it. And what of
the stock from which he came? Were his parents pious, so that the blessing of
the Lord might be expected upon their offspring? And again the answer is no.
"And Absalom made Amasa captain of the host instead of Joab" (2Sa_17:25). Thus, Amasa had not only failed
David at the most critical juncture, but he had taken an active and prominent
part against him. And now he was slain, justly slain, by one who had fought for
the king. 2Sa_17:25 also tells us,
"Which Amasa was a man’s son, whose name was Ithra an Israelite, that went
in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother" so
that here again it was a case of the sins of the parent being visited upon the
child. Thus, revolting though this episode be, we may see in it the righteous
judgment of God.
"So Joab and Abishai his brother pursued
after Sheba the son of Birchri. And one of Joab’s men stood by him, and said,
He that favoreth Joab and be that is for David, let him go after Joab" (2Sa_20:10-11). This was playing politics with a
vengeance, pretending that fealty to David demanded that the army should follow
the leadership of Joab — how often the people are induced to follow a course
which is evil under the impression that they are furthering a righteous cause!
Why, these soldiers had just seen Joab slay the very man whom the king had
called to head his forces: how, then, could they be for David if they followed
this murderer? But few people think for themselves, and fewer still are
regulated by moral principle. The great majority are easily imposed upon,
accepting what any glib-tongued or forcible leader tells them.
"And Amasa wallowed in blood in the midst of
the highway. And when the man saw that all the people stood still, he removed
Amasa out of the highway into the field, and cast a cloth upon him, when he saw
that every one that came by him stood still. When he was removed out of the
highway, all the people went on after Joab, to pursue after Sheba the son of
Birchri" (2Sa_20:12-13). Though
none had raised a hand against the cold-blooded murderer, they had sufficient
decency to stand their ground until the body of his victim was removed from the
public highway and respectfully covered. This done, they unanimously followed
Joab. He might be impetuous and imperious, still he was a valiant warrior, and
in the eyes of these soldiers, that covered a multitude of sins. Moreover, was
he not pursuing Sheba, the enemy of their king; there could not, then, be
anything radically wrong with him. Such has often been the superficial logic of
the multitude, as the testimony of history abundantly illustrates. Yet faith
discerns One behind the scenes working all things after the counsel of His own
will.
Sheba had meanwhile taken refuge in the
"city," or fortified town of Abel. Thither came Joab and his forces
to besiege it, battering upon the outer wall to throw it down. Whereupon a wise
woman of the city expostulated with Joab, protesting against the needless
destruction of the town and the slaying of its inhabitants, reminding him that
by so doing he would "swallow up the heritage of the Lord" (2Sa_20:19). Joab at once made it known that all
he was after was the capture of the arch-rebel against David, assuring the
woman that as soon as that son of Belial was delivered up to him, he and his
forces would withdraw. Accordingly, Sheba was executed and his head thrown over
the wall. Thus perished one more of those who set themselves against the Lord’s
anointed. "Evil shall hunt the violent man to overthrow him" (Psa_140:11).
The readiness of Joab to heed the wise counsel of
the woman of Abel is not to be taken as a redeeming feature on this occasion,
still less as conflicting with what we have said above about his general
character. Joab had no personal grievance against the inhabitants of that city:
had that been the case, it had indeed gone hard with them. Moreover, to have made
a wholesale slaughter of those innocent Israelites, would obviously have been
against the interests of the kingdom at large, and Joab was too politic to be
guilty of so grave a blunder. "And Joab returned unto
There does not seem to be much in common between
the murder of Amasa and the famine which afflicted the land of Israel, yet that
the contents of 2 Samuel 20 and 21 are definitely linked together is clearly
intimated by the opening "Then" of the latter. What that connection
is, a little reflection should make clear: that which is now to be before us
supplies a further illustration of the principal thought developed in our last.
It is the retributive justice of God which is again seen in exercise. There it
had to do with an individual; here it affected a whole nation. Valuable light
is here shed upon the subject of the Divine government of this world, for we
are not only given to see how that God fully controls even its physical
history, but are also shown something of the moral principles which regulate
His procedure. So far from that government being a capricious one, it is
regulated by definite design and method. It is the noting of this which
supplies the key to the philosophy of history.
"Then there was a famine in the days of
David three years. year after year" (2Sa_21:1).
When faced with droughts and famines, the scientists (so-called) and other
wiseacres prate about planetary disturbances, sun-spots, the recurring of
astronomical cycles, etc., but the Christian looks beyond all secondary causes
and discerns the Maker of this world directing all its affairs. And thus the
simplest believer has light which the most learned of this world’s savants
possess not. They, and all who follow them, leave God out of their thoughts,
and therefore the light which is in them is darkness, and how great is that
darkness. It is only the eye of faith which sees the hand of the Lord in
everything, and where faith is in exercise there is secured a satisfying
resting-place for the heart.
"And David enquired of the Lord" (2Sa_21:1). Wise man: he declined to lean unto
his own understanding. Nor did he, like the monarchs of Egypt and Babylon
before him, send for the astrologers and soothsayers. There was no need to,
when he had access to the living God. The pity is that he did not consult Him
earlier, instead of waiting till the situation got really desperate. By
inquiring of the Lord in the time of trouble, David left us an example which we
do well to follow. The Sender of trouble is the only One who can remove it; and
if it be not His pleasure to remove it, He is the One who can show us how best
to meet it. He did so for David; and He will for us, if we seek Him aright —
that is, with an humble, penitent, yet trustful heart.
Troubles do not come by haphazard. The poor
worldling may talk of his "ill fortune," but the believer ought to
employ more God-honoring language. He should know that it is his Father who orders
all his circumstances and regulates every detail of his life, Therefore, when
famine comes upon him — be it a spiritual or a financial one — it is both his
privilege and his duty to seek unto the Lord and ask, "Show me wherefore
Thou contendest with me" (Job_10:2).
When the smile of God is withdrawn from us we should at once suspect that
something is wrong. True, His favor is not to be measured by His material
benefits; and true also that His withholding of them does not always indicate
His displeasure. No, He may be testing faith, developing patience, or preparing
us for an enlarged trust. Nevertheless, it is always the part of wisdom to
think the worst of ourselves, for the promise is "seek ye first the
kingdom of God and His righteousness, and all these (material) things shall be
added unto you" (Mat_6:33).
"And the Lord answered, It is for Saul, and
for his bloody house because he slew the Gibeonites" (2Sa_21:1). The Lord did not turn a deaf ear unto
David’s inquiry, even though it was such a tardy one. How longsuffering He is
with His own! How many of us have been like David in this! smarting under the
chastening rod of God, yet allowing a lengthy interval to pass before we
definitely inquired of God as to its cause. Rightly did the poet say, "O
what peace we often forfeit, O what needless pain we bear, All because we do
not carry, everything to God in prayer." Yes, oftentimes they are quite
"needless," for if God show us what is wrong, and we put matters
right, His rod will quickly be removed.
It is solemn to note that the controversy which
the Lord had with Israel at this time was not over some recent thing, but one
which had been committed years previously; yet was it one that had never been
put right. God does not forget, if we do. Many afflictions, both upon
individuals and upon nations, are expressly sent by Him for the purpose of
"bringing to remembrance" the sins of the past. In the case before us
Israel was now suffering because of the transgression of Saul, for it is an
unchanging principle in the divine government that God deals with nations
according to the conduct of their rulers or responsible heads. No truth is more
clearly revealed in Scripture than this, and the same is plainly exemplified in
the history of the world all through this Christian era. Nor need this fact and
principle at all surprise us, for in the great majority of instances the rulers
follow that policy which will best please their subjects.
The earlier history supplies no record of that
which occasioned this calamity upon the nation. We mention this to correct the
assertion which is often made in some quarters that Scripture always explains
Scripture, by which it is meant that every verse or statement in the Word may
be understood by some other statement elsewhere. As a general principle this is
true, yet it is by no means without exception, and therefore it needs
qualifying. The above is an example of what we mean: there is no historical
account of Saul’s slaying the Gibeonites. Nor is this example by any means an
isolated one. Paul said "thrice I suffered shipwreck, a night and a day
have I been in the deep" (2Co_11:25),
yet we know not when and where this occurred. In connection with the giving of
the law at Sinai "Moses said, I exceedingly fear and quake" (Heb_12:21), but there is no record in the Old
Testament of this. Heb_13:23 tells of
Timothy being "set at liberty," yet his imprisonment is nowhere
recorded in Scripture.
"Now the Gibeonites were not of the children
of Israel, but of the remnant of the Amorites; and the children of Israel had
sworn unto them" (2Sa_21:2). The
allusion is to what is found in Joshua 9. It will be remembered that after
Joshua had overthrown Jericho and Ai the inhabitants of Gibeon were afraid, and
resorted to dishonest strategy. They succeeded in deceiving Joshua. After
telling a plausible tale, the Gibeonites offered to become the servants of
Israel. And we are told "And Joshua made peace with them, and made a
league with them, to let them live: and the princes of the congregation sware
unto them" (Jos_9:15). A little
later, Israel learned that they had been deceived, that instead of the
Gibeonites being travelers from a far country (as they had affirmed) they were
really Canaanites. The sequel is quite striking and contains a lesson which governmental
leaders would do well to take to heart today.
Three days later, as they continued their
advance, the Israelites reached the cities of the Gibeonites, and we are told
"And the children of Israel smote them not, because the princes of the
congregation had sworn unto them by the Lord God of Israel" (Jos_9:18). The heads of the nation respected the
solemn treaty into which they had entered with the Gibeonites. Then they were
put to a more severe test: "And all the congregation murmured against the
princes" (Jos_9:18). The common
people urged their leaders to regard that treaty as a scrap of paper — human
nature was just the same then as it is now: unprincipled, blind to its own
highest interests, utterly selfish, indifferent to the divine approval. But in
the merciful providence of God, Israel at that time was favored with
conscientious leaders, who refused to yield to the popular clamor and do that
which they knew was wrong.
"But all the princes said unto all the
congregation, We have sworn unto them by the Lord God of Israel: now therefore
we may not touch them. This we will do to them; we will even let them live,
lest wrath be upon us, because of the oath which we sware unto them" (Jos_9:19-20). What mercy it is when the
responsible bends of the nation are God-fearing men, whose word is their bond,
who cannot be induced to forsake the paths of righteousness. And, my reader,
how we need to pray (as we are commanded to do: 1Ti_2:1-2)
for all in authority over us, that God will make them honest, just, truthful,
and that He will keep them steadfast in the performance of duty. Their position
is no easy one: they are in need of divine grace, and prayer is the appointed
channel through which supplies of grace are communicated — to the ministers of
state as truly as to the ministers of the Gospel. Then instead of criticizing
and condemning them, let us hold up their hands by daily supplication for them.
Joshua confirmed the stand taken by the
"princes" — the heads of the tribes. Calling the Gibeonites unto him,
he asked why they had beguiled him. Whereupon they confessed it was out of fear
for their very lives that they had resorted to the imposture; and then cast
themselves upon his mercy and fidelity. "And so did he unto them, and
delivered them out of the hand of the children of Israel, that they slew them
not. And Joshua made them that day hewers of wood and drawers of water for the
congregation, and for the altar of the Lord, even unto this day" (Jos_9:26-27). From that time onwards, the
Gibeonites remained in Israel’s midst, acting as their servants — a peaceful
and useful people, as Neh_3:7 and other
passages intimate.
"And Saul sought to slay them in his zeal to
the children of Israel and Judah" (2Sa_21:2).
In utter disregard for the solemn treaty which guaranteed their security, Saul
determined to exterminate these Gibeonites; but this was done not out of zeal
for the Lord, but "in his zeal to the children of Israel." How
perverse human nature is! God had given Saul no commission to slay the Gibeonites,
but He had commanded him to destroy the Philistines and Amalekites; but this he
left undone. Ah, the extirpation of the Philistines was a difficult and
dangerous task, for they were a well-armed and powerful people, fully prepared
to resist; whereas the Gibeonites were an easy prey. And is there not much
fleshly zeal being displayed in corrupt Christendom today? — thousands engaged
in work to which God has never called them, whilst neglecting the great task He
has assigned them. What numbers of the rank and file of professing Christians
are now busy in seeking to "win souls to Christ," while neglecting
the mortifying of their fleshly and worldly lusts — ah, the former is far
easier than the latter.
Saul, then, broke public faith with the
Gibeonites, for the solemn covenant entered into with them by Joshua assured
their preservation. This is clear from 2Sa_21:5,
for while 2Sa_21:2 says only that he
"sought to slay them," here the Gibeonites referred to him as
"the man that consumed us, and that devised against us, that we should be
destroyed from remaining in any of the coasts of Israel," which is an
amplification of the Lord’s words, "It is for Saul, and for his bloody
house, because he slew the Gibeonites" (2Sa_21:1).
This brought down heavy guilt upon the nation, which had not been expiated by
the punishment of the guilty. The three years’ famine which now came upon the
land was proof of this. "It pleased God in this manner, and so long after,
to proceed against the nation for it: to show His abhorrence against such
crimes; to teach rulers to keep at a distance from similar offences themselves,
and to punish them in others; and to intimate the chief punishment of sin is
after the death of the offenders" (Thomas Scott).
The fact that God waited so many years before He
publicly evidenced His displeasure against Israel for this heinous
transgression, manifested His long sufferance, granting them a lengthy space
for repentance. But they repented not, and now He made them to realize that He
had neither overlooked nor forgotten their crime. Learn then, my reader, that
the passage of time does not remove or lessen the guilt of sin. Let us also
learn what a solemn thing it is for a strong nation to go back upon its pledged
word when they have promised protection to a weak people.
God made known unto David the reason for his
present controversy with Israel, that he might take proper measures for
expiating the national guilt. As a God-fearing man, David at once recognized
the binding obligation of the league Joshua had made with the Gibeonites, and
the nation’s guilt in violating the same. Accordingly "David said unto the
Gibeonites, What shall I do for you? and wherewith shall I make the atonement,
that ye may bless the inheritance of the Lord" (2Sa_21:3). This was but fair: they were the ones who had been
wronged, and therefore it was but just that they should be given the
opportunity for deciding what form the reparation should take. Incidentally,
let it be carefully noted that this is still another passage which plainly teaches
that "atonement" is made for the express purpose of turning away the
displeasure of the Lord — there is no thought of at-one-ment or reconciliation
here, for the Gibeonites were not alienated from Him!
"And the Gibeonites said unto him, We will
have no silver nor gold of Saul, nor of his house; neither for us shalt thou
kill any man in Israel" (2Sa_21:4).
Most generous and noble was their reply. It showed they were neither mercenary
nor spiteful: they neither desired to turn this situation to their own material
advantage, nor did they harbor a spirit of revenge. For centuries they had
acted as servants, and now that Israel had broken the covenant they might well
have demanded their freedom. How their selfishness puts to shame the greedy,
grasping spirit of this much-vaunted twentieth century! It is not often that
the poor are free from covetousness and avarice — the great majority are not
poor from choice, but from necessity of circumstances. No wonder the Lord was
ready to plead the cause of so meek and mild a people.
And he said, What ye shall say, that will I do
for you. And they answered the king, The man that consumed us, and that devised
against us that we should be destroyed from remaining in any of the coasts of
Israel; let seven men of his sons be delivered unto us, and we will hang them
up unto the Lord in Gibeah of Saul, whom the Lord did choose" (2Sa_21:5-6). Here we perceive their spiritual
intelligence and piety. Their asking for "seven" of the descendants
of Saul showed they understood that number signified completeness. Their
suggestion that these seven men should be "hanged," intimated that
they knew this form of death betokened accursedness (Deu_21:23). Their words "hang them up before the Lord in
Gibeah" evinced their knowledge that satisfaction must be offered unto
God’s justice before His wrath could be turned away from
But let us now notice the nobility of David’s
conduct in this connection. First, in his inquiring of the Lord as to the
reason why the famine had been sent on his land. You will recall how often this
grace was seen in him — signal evidence of his piety. Second, in his readiness
to consult with the Gibeonites. How many a man would have considered it beneath
his dignity to hold conference with menials! — but humility was another grace
which shone brightly in David. Third, in his fairness. An unscrupulous man
would have disputed their claim, saying that the league made in the days of
Joshua was long since obsolete. Fourth, in his consenting to their proposal. We
know from other passages that he was sentimentally attached to the family of
Saul, but with him the claims of justice superseded all personal
considerations. Finally, his fidelity to the promise he had made to Jonathan:
"But the king spared Mephibosheth, the son of Jonathan, the son of Saul,
because of the Lord’s oath that was between them" (2Sa_21:7) and cf. 1Sa_15:20,
1Sa_20:42.
2 Samuel 22 opens with the word "And,"
which at once suggests there is a close connection between its contents and
what was has immediately preceded. The chapter which is now to be before us
records David’s grand psalm of thanksgiving, and, as its opening verse
intimates, it was sung by him in celebration of the signal deliverances which
God had granted him from his many enemies. In the previous chapter we had an
account of the execution of the sons of Saul, followed by a summary of Israel’s
victories over the Philistines and the slaying of a number of their giants. In
our last chapter we sought to point out the spiritual application of these
things, as they bear upon the lives of Christians today, and the same line of
thought is to be followed as we enter the present chapter. It is this looking
for the practical hearing of the Scriptures upon ourselves which is so sorely
needed, and which, alas, is now so much neglected by the present generation;
only thus do we make the Bible a living Book, suited to our present need.
The spiritual and practical link of connection
between 2 Samuel 21 and 22 is not difficult to perceive. As was shown in our
last, the execution of the sons of Saul (seven in number, for the work must be
done completely) is to be regarded as a figure of the believer’s mortifying his
lusts, and the conflicts which followed between Israel and the Philistines,
David and the giants, symbolizes the fact that that warfare with sin which the
saint is called upon to wage, continues till the end of his earthly course. Now
the work of mortification is indeed a painful one, nevertheless it issues in a
joyful sequel. The plucking out of right eyes and the cutting off of right
hands doubtless produces many a groan, yet will they be followed by melodious
thanksgiving. Death figures prominently in 2 Samuel 21, but 2 Samuel 22 opens
with a "Song!" Here, then, is the obvious connection: when death be
written upon our lusts, music will fill the heart; when that which is
displeasing to God has been put away, the Spirit will tune our souls to sing
Jehovah’s praise.
It is a most interesting and instructive study to
trace out the sacred "Songs" of Scripture, paving particular
attention to their setting. The first one is recorded in Exodus 15. We read not
of the Hebrews celebrating the Lord’s praises while they were in Egypt, but
only of their sighing and groaning (Exo_2:23-24).
But when they had been delivered from the house of bondage and their foes had
been drowned in the Red Sea, a song of worship ascended from their heart.
Again, we read of Israel singing when the Lord supplied them with water (Num_21:17). Moses ended his wilderness
wanderings with a song (Deu_31:22).
Upon Israel’s victory over the Canaanites they sang a song (Jdg_5:1). Job speaks of God giving "songs
in the night" (Job_35:10) — a
real, if a rare, experience, as many saints can testify. The Psalmist said.
"Thy statutes have been my songs in the house of my pilgrimage" (Psa_119:54).
There is a most marked similarity between the
Song of David in 2 Samuel 22 and Psalm 18 (observe the latter’s
superscription), indeed so close is the resemblance that almost all of the
commentators have regarded them as being one and the same, attempting to
account for their verbal variations (which though incidental are by no means
few in number) on the supposition that the latter is a revised edition of the
former. But such an assumption does not seem at all satisfactory — to us it
appears a serious slight upon divine inspiration: surely the Holy Spirit never
needs to make any emendations! We therefore greatly prefer the view of C. H.
Spurgeon: "We have another form of this eighteenth Psalm with slight
variations, in 2 Samuel 22, and this suggests the idea that it was sung by him
on different occasions when he reviewed his own remarkable history, and
observed the gracious hand of God in it all."
This particular Song of David is no exception to
a general if not an invariable feature which marked all his inspired
minstrelsy, in that we may see in it both a surface and a deeper allusion, both
an historical and a prophetic significance. All doubt upon this point is definitely
removed by the testimony of the New Testament, for there we find two of its
verses quoted From as being the very words of Christ Himself, thus making it
plain that a greater than David is here. In its deeper meaning it is the
utterance of the Spirit of Christ in David, making special reference to His
triumph over death by the mighty power of God (Eph_1:19).
David thankfully recounts the glorious actings of God on his behalf, yet in
such language as rises above himself, to his Son and Lord, against whom all the
powers of darkness were concentrated.
"And David spake unto the Lord the words of
this song in the day that the Lord had delivered him out of the hand of all his
enemies, and out of the hand of Saul" (2Sa_22:1).
One of the outstanding features of the checkered career of David was the large
number of his foes, both from the surrounding nations and among his own people,
the chief of all being Saul — the most formidable, malicious and inveterate.
Nor should this unduly surprise us, even though, as Matthew Henry tersely
expressed it. "David was a man after God’s heart, but not after man’s
heart: many were those who hated him." Why was this? First, God so ordered
it that he might be an eminent type of Christ, who, throughout the ages has been
"despised and rejected of men." Second. that thereby God might
display the more conspicuously His faithfulness and power in preserving His
own. Third, because this is generally the experience of the saints.
"And David spake unto the Lord the words of
this song in the day that the Lord had delivered him out of the hand of all his
enemies, and out of the hand of Saul." Therefore was he well qualified
experimentally to declare, "Many are the afflictions of the righteous, but
the Lord delivereth him out of them all" (Psa_34:19).
The Lord’s "deliverance" of David from his many foes assumed a great
variety of forms: sometimes in one way, sometimes in another, for the Almighty
is not limited to any particular means or method. On occasions He employs human
instruments; and again, He wrought without them. Let this encourage the tried
and Satan-harassed believer. Though every avenue of escape seem fast shut to
your eyes, yet remember that closed doors are no barrier to the Lord (Joh_20:26). When the long drought completely dried
up the water which sustained Elijah at Cherith, God maintained him with oil at
Zarephath.
This too is written for our learning and comfort.
As we have traced the life of David through the two hooks of Samuel, we have
seen him in some sore straits: again and again it looked as though his foes
must surely prevail against him; yea, on one occasion, he himself dolefully
declared, "I shall now perish one day by the hand of Saul" (1Sa_27:1). Yet he did not! No, One infinitely
mightier than Saul was watching over him. And this is equally the case with you
and me, dear reader, if we belong to Christ: the combined forces of hell shall
never prevail against us; the united assaults of the flesh, the world and the
devil cannot destroy us. Why? "Because greater is He that is in you, than
he that is in the world" (1Jo_4:4).
Then why should we be so fearful? let us seek grace to rest on that sure
promise, "God is our refuge and strength, a very present help in
trouble" (Psa_46:1).
Observe well David’s response to these divine
interpositions on his behalf: deliverance calls for thanksgiving. This is the
very least we can render unto the Lord in return for all His benefits. Nor
should there be any tardiness in discharging this delightful obligation:
gratitude must issue promptly in praise. it did so with the sweet singer in
Israel, and it should also with us. Then let us take to heart this word,
"And David spake unto the Lord the words of this song in the day that the
Lord had delivered him." We ought to present unto God a sacrifice of
praise while His mercies are fresh and the heart is duly affected by them. We
are not slow in crying to God when imminent danger threatens us: then let us be
just as prompt in acknowledging His goodness when His delivering hand is
extended to us.
Many of the commentators are of the opinion that
this sacred song was composed by David at an early date in his life, but
personally we fail to sec anything in the Scriptures which supports such a
view. The very fact that the Holy Spirit has expressly told us it was uttered
by David when "The Lord had delivered him out of the hand of all his
enemies," is surely a plain intimation that it was uttered by him late in
life — the added words "and out of the hand of Saul" do not modify this
view when the mention of him is regarded as being intended for the purpose of
emphasis, he being his predominant foe. The main divisions of the Song are
fairly clearly defined. First, is the preface, in which David is occupied with
extolling Jehovah’s perfections: 2Sa_22:1-4.
Second, he magnifies the Lord for His delivering mercies: 2 Samuel 22:5-20. Third, he expresses the testimony
of a clear conscience: 2Sa_22:21-28.
Fourth, he concludes with a prophetic anticipation of the glorious triumphs of
the Messiah: 2 Samuel 22:29-45.
"And he said, The Lord is my rock, and my
fortress, and my deliverer" (2Sa_22:2).
David begins by adoring Jehovah. He does so on the ground of his personal
relation to Him, for all the benefits he had received, he bases upon his
relation to God. Observe that in 2Sa_22:2-3,
he uses the personal pronoun no less than nine times. It is a grand thing when
we have the assurance and can feelingly say, "The Lord is my Rock."
While our enemies are hot upon our heels wounding us sorely, threatening our
very life, we sometimes do not have this blessed assurance; but when God’s
delivering grace is experienced afresh by us, new hope is kindled in the soul.
"The Lord is my Rock and my Fortress." "Dwelling among the crags
and mountain fastnesses of Judea, David had escaped the malice of Saul, and
here compares his God to such a place of concealment and security. Believers
are often hidden in their God from the strife of tongues and the fury of the
storm" (C. H. Spurgeon).
"And he said, The Lord is my rock, and my
fortress, and my deliverer." Let us not miss the connection between this
and the preceding verse: they that trust God in the path of duty, will ever
find Him a very present help in the greatest of dangers. And David had trusted
God, with a faith which wrought miracles. Recall, for example, his intrepidity
in Facing Goliath. All Israel were afraid of the Philistine giant, so that none
— not even Saul — dared to accept his haughty challenge. Yet David, though then
but a youth, hesitated not to engage him in mortal combat, going forth to meet
him without any material armor, and with naught but a sling in his hand. And
wherein lay his strength? What was the secret of his courage and of his
success? It was at once revealed in the words with which he met the enemy’s champion:
"thou comest to me with a sword, and with a spear, and with a shield; but
I come to thee in the name of the Lord of hosts, the God of the armies of
Israel" (1Sa_17:45)!
And is that, my reader, nothing more than a
striking incident of ancient history? Has it no message for our hearts? Is not
God the same today: ready to respond to a faith that dares! Is it not written
"if thou canst believe, all things are possible to him that
believeth" (Mar_9:23)? Do we
really believe this? If so, are we earnestly begging God to increase our faith?
Faith is invincible, because it lays hold of One who is omnipotent. Faith is
the hand which grasps the Almighty, and is anything too hard for Him! Is it not
also written "according unto your Faith be it unto you" (Mat_9:29). Ah, does not that explain why it is
we so often meet with defeat, why it is that our enemies prevail against us? O
for faith in the living God, faith in the efficacy of Christ’s mediation, to
vanquish our lusts.
Yes, most important is it that we should heed the
connection between the first two verses of our chapter: the deliverances David
had from his enemies, and his implicit confidence in God. Nor was he by any
means alone in this experience. It was by the miracle-working power of God that
the three Hebrews were delivered from Babylon’s fiery furnace. Yes, but that
divine power was put forth in response to their faith: "our God whom we
serve is able to deliver us from the burning fiery furnace, and He will deliver
us out of thine hand, O king" (Dan_3:17).
So again with Daniel himself, yet how often this particular is overlooked. From
early childhood most of us have been familiar with that divine marvel which
preserved the prophet from the lions, but how many of us have noticed those
words, "So Daniel was taken up out of the den, and no manner of hurt was
found upon him, because he believed in his God" (Dan_6:23).
"And he said, The Lord is my rock, and my
fortress, and my deliverer" (2Sa_22:2).
When almost captured, the Lord’s people are rescued from the hand of the mighty
by One who is mightier still. God never fails those who really exercise faith
in Him: He may indeed severely test, but He will not suffer them to be
"utterly cast down." As our "Rock" God is the strength and
support of His people, the One on whom they build their hopes, the One who
affords shade from the burning heat of the desert. As our "Fortress"
God gives His people shelter from their assailants, supplying protection and
security — "The name of the Lord is a strong tower: the righteous runneth
into it, and is safe" (Pro_18:10).
As our "Deliverer" God saves us from ourselves, redeems us from the
damning power of sin, rescues us from the roaring lion, secures us against the
second death.
"The God of my rock; in Him will I trust: He
is my shield, and the horn of my salvation, my high tower, and my refuge, my
saviour; Thou savest me from violence" (2Sa_22:3).
This piling up of metaphors indicates the strong assurance which David had in
the Lord, the realization of His sufficiency to meet his every emergency and
supply his every need. He saw in God one who was infinitely worthy of his
fullest confidence: no matter how critical his circumstances, how desperate his
situation, how numerous or powerful his foes, and how great his own weakness, Jehovah
was all-sufficient. Such too ought to be our confidence in God. Yea, we have
more ground to rest our faith upon than ever David had. God is now revealed as
the (penitent) sinner’s Friend, as He never was then. In Christ He is revealed
as the Conqueror of sin, the Vanquisher of death, the Master of Satan. Then
have we not cause to exclaim in Him will I trust." O that this may become
more and more of an actuality in the lives of both writer and reader.
"The God of my rock; in Him will I trust: He
is my shield, and the horn of my salvation, my high tower, and my refuge, my
saviour; Thou savest me from violence." These energetic figures of speech,
which rise above the level of ordinary prose, reveal what God is to His
believing people, for only as faith is lively and vigorous is He viewed thus.
He is "my Shield" with which to ward off every attack: faith
interposes Him between our souls and the enemy. He is "the Horn of my
salvation," enabling me to push down my foes, and to triumph over them
with holy exultation. He is "my high Tower": a citadel placed upon a
high eminence, beyond the reach of all enemies, from which I may look down on
them without alarm. He is "my Refuge" in which to shelter from every
storm. He is "my Saviour" from every evil to which the believer is
exposed. What more do we need! what more can we ask! O for faith’s realization
of the same in our souls. "Thou savest me from violence": again we
would press the point that this is in response to faith — "He shall
deliver them from the wicked, and save them, because they trust in Him" (Psa_37:40).
"I will call on the Lord, who is worthy to
be praised: so shall I be saved from mine enemies" (2Sa_22:4). As an unknown writer has said,
"The armour of a soldier does him no service except he put it on; so, no
protection from God is to be expected, unless we apply ourselves to
prayer." It is faith which girds on the spiritual armor; it is faith which
finds all its resource in the Lord. "I will call on the Lord, who is
worthy to be praised: so shall I be saved from mine enemies": note
carefully the words which we have placed in italics. This affords abundant
confirmation of all we have said above: to "call upon the Lord" is to
exercise faith in Him, such faith as praises Him before the victory — So shall we
be saved from our enemies: by God’s mighty power in response to believing
prayer and sincere praise.
2 Samuel 22 opens with the word "And,"
which at once suggests there is a close connection between its contents and
what was has immediately preceded. The chapter which is now to be before us
records David’s grand psalm of thanksgiving, and, as its opening verse
intimates, it was sung by him in celebration of the signal deliverances which
God had granted him from his many enemies. In the previous chapter we had an
account of the execution of the sons of Saul, followed by a summary of Israel’s
victories over the Philistines and the slaying of a number of their giants. In
our last chapter we sought to point out the spiritual application of these
things, as they bear upon the lives of Christians today, and the same line of
thought is to be followed as we enter the present chapter. It is this looking
for the practical hearing of the Scriptures upon ourselves which is so sorely needed,
and which, alas, is now so much neglected by the present generation; only thus
do we make the Bible a living Book, suited to our present need.
The spiritual and practical link of connection
between 2 Samuel 21 and 22 is not difficult to perceive. As was shown in our
last, the execution of the sons of Saul (seven in number, for the work must be
done completely) is to be regarded as a figure of the believer’s mortifying his
lusts, and the conflicts which followed between Israel and the Philistines, David
and the giants, symbolizes the fact that that warfare with sin which the saint
is called upon to wage, continues till the end of his earthly course. Now the
work of mortification is indeed a painful one, nevertheless it issues in a
joyful sequel. The plucking out of right eyes and the cutting off of right
hands doubtless produces many a groan, yet will they be followed by melodious
thanksgiving. Death figures prominently in 2 Samuel 21, but 2 Samuel 22 opens
with a "Song!" Here, then, is the obvious connection: when death be
written upon our lusts, music will fill the heart; when that which is
displeasing to God has been put away, the Spirit will tune our souls to sing
Jehovah’s praise.
It is a most interesting and instructive study to
trace out the sacred "Songs" of Scripture, paving particular
attention to their setting. The first one is recorded in Exodus 15. We read not
of the Hebrews celebrating the Lord’s praises while they were in Egypt, but
only of their sighing and groaning (Exo_2:23-24).
But when they had been delivered from the house of bondage and their foes had
been drowned in the Red Sea, a song of worship ascended from their heart.
Again, we read of Israel singing when the Lord supplied them with water (Num_21:17). Moses ended his wilderness wanderings
with a song (Deu_31:22). Upon Israel’s
victory over the Canaanites they sang a song (Jdg_5:1).
Job speaks of God giving "songs in the night" (Job_35:10) — a real, if a rare, experience, as
many saints can testify. The Psalmist said. "Thy statutes have been my
songs in the house of my pilgrimage" (Psa_119:54).
There is a most marked similarity between the
Song of David in 2 Samuel 22 and Psalm 18 (observe the latter’s
superscription), indeed so close is the resemblance that almost all of the
commentators have regarded them as being one and the same, attempting to
account for their verbal variations (which though incidental are by no means
few in number) on the supposition that the latter is a revised edition of the
former. But such an assumption does not seem at all satisfactory — to us it
appears a serious slight upon divine inspiration: surely the Holy Spirit never
needs to make any emendations! We therefore greatly prefer the view of C. H.
Spurgeon: "We have another form of this eighteenth Psalm with slight
variations, in 2 Samuel 22, and this suggests the idea that it was sung by him
on different occasions when he reviewed his own remarkable history, and
observed the gracious hand of God in it all."
This particular Song of David is no exception to
a general if not an invariable feature which marked all his inspired
minstrelsy, in that we may see in it both a surface and a deeper allusion, both
an historical and a prophetic significance. All doubt upon this point is
definitely removed by the testimony of the New Testament, for there we find two
of its verses quoted From as being the very words of Christ Himself, thus
making it plain that a greater than David is here. In its deeper meaning it is
the utterance of the Spirit of Christ in David, making special reference to His
triumph over death by the mighty power of God (Eph_1:19).
David thankfully recounts the glorious actings of God on his behalf, yet in
such language as rises above himself, to his Son and Lord, against whom all the
powers of darkness were concentrated.
"And David spake unto the Lord the words of
this song in the day that the Lord had delivered him out of the hand of all his
enemies, and out of the hand of Saul" (2Sa_22:1).
One of the outstanding features of the checkered career of David was the large
number of his foes, both from the surrounding nations and among his own people,
the chief of all being Saul — the most formidable, malicious and inveterate.
Nor should this unduly surprise us, even though, as Matthew Henry tersely
expressed it. "David was a man after God’s heart, but not after man’s
heart: many were those who hated him." Why was this? First, God so ordered
it that he might be an eminent type of Christ, who, throughout the ages has
been "despised and rejected of men." Second. that thereby God might
display the more conspicuously His faithfulness and power in preserving His
own. Third, because this is generally the experience of the saints.
"And David spake unto the Lord the words of
this song in the day that the Lord had delivered him out of the hand of all his
enemies, and out of the hand of Saul." Therefore was he well qualified
experimentally to declare, "Many are the afflictions of the righteous, but
the Lord delivereth him out of them all" (Psa_34:19).
The Lord’s "deliverance" of David from his many foes assumed a great
variety of forms: sometimes in one way, sometimes in another, for the Almighty
is not limited to any particular means or method. On occasions He employs human
instruments; and again, He wrought without them. Let this encourage the tried
and Satan-harassed believer. Though every avenue of escape seem fast shut to
your eyes, yet remember that closed doors are no barrier to the Lord (Joh_20:26). When the long drought completely
dried up the water which sustained Elijah at Cherith, God maintained him with
oil at Zarephath.
This too is written for our learning and comfort.
As we have traced the life of David through the two hooks of Samuel, we have
seen him in some sore straits: again and again it looked as though his foes
must surely prevail against him; yea, on one occasion, he himself dolefully
declared, "I shall now perish one day by the hand of Saul" (1Sa_27:1). Yet he did not! No, One infinitely
mightier than Saul was watching over him. And this is equally the case with you
and me, dear reader, if we belong to Christ: the combined forces of hell shall
never prevail against us; the united assaults of the flesh, the world and the
devil cannot destroy us. Why? "Because greater is He that is in you, than
he that is in the world" (1Jo_4:4).
Then why should we be so fearful? let us seek grace to rest on that sure
promise, "God is our refuge and strength, a very present help in
trouble" (Psa_46:1).
Observe well David’s response to these divine
interpositions on his behalf: deliverance calls for thanksgiving. This is the
very least we can render unto the Lord in return for all His benefits. Nor
should there be any tardiness in discharging this delightful obligation:
gratitude must issue promptly in praise. it did so with the sweet singer in
Israel, and it should also with us. Then let us take to heart this word,
"And David spake unto the Lord the words of this song in the day that the
Lord had delivered him." We ought to present unto God a sacrifice of
praise while His mercies are fresh and the heart is duly affected by them. We
are not slow in crying to God when imminent danger threatens us: then let us be
just as prompt in acknowledging His goodness when His delivering hand is
extended to us.
Many of the commentators are of the opinion that
this sacred song was composed by David at an early date in his life, but
personally we fail to sec anything in the Scriptures which supports such a
view. The very fact that the Holy Spirit has expressly told us it was uttered
by David when "The Lord had delivered him out of the hand of all his
enemies," is surely a plain intimation that it was uttered by him late in
life — the added words "and out of the hand of Saul" do not modify
this view when the mention of him is regarded as being intended for the purpose
of emphasis, he being his predominant foe. The main divisions of the Song are
fairly clearly defined. First, is the preface, in which David is occupied with
extolling Jehovah’s perfections: 2Sa_22:1-4.
Second, he magnifies the Lord for His delivering mercies: 2 Samuel 22:5-20.
Third, he expresses the testimony of a clear conscience: 2Sa_22:21-28. Fourth, he concludes with a
prophetic anticipation of the glorious triumphs of the Messiah: 2 Samuel
22:29-45.
"And he said, The Lord is my rock, and my
fortress, and my deliverer" (2Sa_22:2).
David begins by adoring Jehovah. He does so on the ground of his personal
relation to Him, for all the benefits he had received, he bases upon his
relation to God. Observe that in 2Sa_22:2-3,
he uses the personal pronoun no less than nine times. It is a grand thing when
we have the assurance and can feelingly say, "The Lord is my Rock."
While our enemies are hot upon our heels wounding us sorely, threatening our
very life, we sometimes do not have this blessed assurance; but when God’s
delivering grace is experienced afresh by us, new hope is kindled in the soul.
"The Lord is my Rock and my Fortress." "Dwelling among the crags
and mountain fastnesses of Judea, David had escaped the malice of Saul, and here
compares his God to such a place of concealment and security. Believers are
often hidden in their God from the strife of tongues and the fury of the
storm" (C. H. Spurgeon).
"And he said, The Lord is my rock, and my
fortress, and my deliverer." Let us not miss the connection between this
and the preceding verse: they that trust God in the path of duty, will ever
find Him a very present help in the greatest of dangers. And David had trusted
God, with a faith which wrought miracles. Recall, for example, his intrepidity
in Facing Goliath. All Israel were afraid of the Philistine giant, so that none
— not even Saul — dared to accept his haughty challenge. Yet David, though then
but a youth, hesitated not to engage him in mortal combat, going forth to meet him
without any material armor, and with naught but a sling in his hand. And
wherein lay his strength? What was the secret of his courage and of his
success? It was at once revealed in the words with which he met the enemy’s
champion: "thou comest to me with a sword, and with a spear, and with a
shield; but I come to thee in the name of the Lord of hosts, the God of the
armies of Israel" (1Sa_17:45)!
And is that, my reader, nothing more than a
striking incident of ancient history? Has it no message for our hearts? Is not
God the same today: ready to respond to a faith that dares! Is it not written
"if thou canst believe, all things are possible to him that
believeth" (Mar_9:23)? Do we
really believe this? If so, are we earnestly begging God to increase our faith?
Faith is invincible, because it lays hold of One who is omnipotent. Faith is
the hand which grasps the Almighty, and is anything too hard for Him! Is it not
also written "according unto your Faith be it unto you" (Mat_9:29). Ah, does not that explain why it is
we so often meet with defeat, why it is that our enemies prevail against us? O
for faith in the living God, faith in the efficacy of Christ’s mediation, to
vanquish our lusts.
Yes, most important is it that we should heed the
connection between the first two verses of our chapter: the deliverances David
had from his enemies, and his implicit confidence in God. Nor was he by any
means alone in this experience. It was by the miracle-working power of God that
the three Hebrews were delivered from Babylon’s fiery furnace. Yes, but that
divine power was put forth in response to their faith: "our God whom we
serve is able to deliver us from the burning fiery furnace, and He will deliver
us out of thine hand, O king" (Dan_3:17).
So again with Daniel himself, yet how often this particular is overlooked. From
early childhood most of us have been familiar with that divine marvel which
preserved the prophet from the lions, but how many of us have noticed those
words, "So Daniel was taken up out of the den, and no manner of hurt was
found upon him, because he believed in his God" (Dan_6:23).
"And he said, The Lord is my rock, and my
fortress, and my deliverer" (2Sa_22:2).
When almost captured, the Lord’s people are rescued from the hand of the mighty
by One who is mightier still. God never fails those who really exercise faith
in Him: He may indeed severely test, but He will not suffer them to be
"utterly cast down." As our "Rock" God is the strength and
support of His people, the One on whom they build their hopes, the One who
affords shade from the burning heat of the desert. As our "Fortress"
God gives His people shelter from their assailants, supplying protection and
security — "The name of the Lord is a strong tower: the righteous runneth
into it, and is safe" (Pro_18:10).
As our "Deliverer" God saves us from ourselves, redeems us from the
damning power of sin, rescues us from the roaring lion, secures us against the
second death.
"The God of my rock; in Him will I trust: He
is my shield, and the horn of my salvation, my high tower, and my refuge, my
saviour; Thou savest me from violence" (2Sa_22:3).
This piling up of metaphors indicates the strong assurance which David had in
the Lord, the realization of His sufficiency to meet his every emergency and
supply his every need. He saw in God one who was infinitely worthy of his
fullest confidence: no matter how critical his circumstances, how desperate his
situation, how numerous or powerful his foes, and how great his own weakness,
Jehovah was all-sufficient. Such too ought to be our confidence in God. Yea, we
have more ground to rest our faith upon than ever David had. God is now
revealed as the (penitent) sinner’s Friend, as He never was then. In Christ He
is revealed as the Conqueror of sin, the Vanquisher of death, the Master of
Satan. Then have we not cause to exclaim in Him will I trust." O that this
may become more and more of an actuality in the lives of both writer and
reader.
"The God of my rock; in Him will I trust: He
is my shield, and the horn of my salvation, my high tower, and my refuge, my
saviour; Thou savest me from violence." These energetic figures of speech,
which rise above the level of ordinary prose, reveal what God is to His
believing people, for only as faith is lively and vigorous is He viewed thus.
He is "my Shield" with which to ward off every attack: faith
interposes Him between our souls and the enemy. He is "the Horn of my
salvation," enabling me to push down my foes, and to triumph over them
with holy exultation. He is "my high Tower": a citadel placed upon a
high eminence, beyond the reach of all enemies, from which I may look down on
them without alarm. He is "my Refuge" in which to shelter from every
storm. He is "my Saviour" from every evil to which the believer is
exposed. What more do we need! what more can we ask! O for faith’s realization
of the same in our souls. "Thou savest me from violence": again we
would press the point that this is in response to faith — "He shall
deliver them from the wicked, and save them, because they trust in Him" (Psa_37:40).
"I will call on the Lord, who is worthy to
be praised: so shall I be saved from mine enemies" (2Sa_22:4). As an unknown writer has said,
"The armour of a soldier does him no service except he put it on; so, no
protection from God is to be expected, unless we apply ourselves to
prayer." It is faith which girds on the spiritual armor; it is faith which
finds all its resource in the Lord. "I will call on the Lord, who is
worthy to be praised: so shall I be saved from mine enemies": note
carefully the words which we have placed in italics. This affords abundant
confirmation of all we have said above: to "call upon the Lord" is to
exercise faith in Him, such faith as praises Him before the victory — So shall
we be saved from our enemies: by God’s mighty power in response to believing
prayer and sincere praise.
As pointed out in our last, the main divisions of
David’s sacred song in 2 Samuel 22 are more or less clearly marked. In the
first (2Sa_22:1-4) he is occupied with
extolling Jehovah’s perfections: this section we have already considered. In
the second (2 Samuel 22:5-20), which is now to
be before us, he magnifies the Lord for His delivering mercies. The section of
the song is couched in highly figurative and poetic language; which indicates
how deeply stirred were the emotions of its inspired composer. Its contents may
be regarded in a threefold way. First, as depicting the physical dangers to
which David was exposed from his human foes. Second, the deep soul distress
which he experienced from his spiritual enemies. Third, the fearful sufferings
through which Christ passed while acting as the Substitute of His people, and
the awe-inspiring deliverance which God wrought for His servant. We will
endeavor to consider our passage from each of these viewpoints.
"When the waves (pangs) of death compassed
me, the floods of ungodly men made me afraid; the sorrows (cords) of hell
compassed me about; the snares of death prevented (anticipated) me" (2Sa_22:5-6). Thus opens this second division:
that which it so vividly portrayed is the large number and ferocity of his
enemies, and the desperate danger to which David was exposed by them. First, he
employed the figure of an angry sea, whose raging waves menaced him from every
side, until his frail craft was in immediate prospect of being swamped by them.
Next, he likened his lot to one who was marooned on some piece of low-lying
ground, and the floods rapidly rising higher and higher, till his destruction
seemed certain. The multitude of the wicked pressed him sorely on every side.
Then he compared his plight to one who had already been taken captive and
bound, so that the very cords of death seemed to be upon him. Finally, he
pictures his case as a bird that had been caught in the fowler’s snare, unable
to fly away.
The above references were to the attempts made by
Saul, Abner and Absalom to capture and slay David. So fierce were their
attacks, so powerful the forces they employed against him, so determined and
relentless were his foes, that David here acknowledged they "made me
afraid." "The most sea-worthy bark is sometimes hard put to it when
the storm Hood is abroad. The most courageous man, who as a rule hopes for the
best, may sometimes fear the worst" (C. H. Spurgeon). Strong as his faith
generally was, yet on one occasion unbelief prevailed to such an extent that
David said, "I shall now perish one day by the hand of Saul" (1Sa_27:1). When terrors from without awaken
fears within, our case is indeed a miserable one: yet so it was with Moses when
he fled from Egypt, with Elijah when he ran away from Jezebel, with Peter when
he denied his Lord.
But these lamentations of David are also to be
construed spiritually: they are to be regarded as those harrowing exercises of soul
through which he passed in his later years: Psa_32:1-11
and Psalms 51 cast light upon them. "The sorrows (cords) of Hell compassed
me about; the snares of death anticipated me": such was the anguish of his
soul under the lashings of a guilty conscience. "The temptations of Satan
and the consciousness of his sins filled him with fears of wrath and dreadful
apprehensions of future consequences. He felt like a malefactor bound for
execution, whose fetters prevent him from attempting an escape, for whose body
the grave hath certainly opened her mouth, and who is horribly alarmed lest the
pit of bell should swallow up his soul" (Thomas Scott). Fearful beyond
words is the suffering through which many a backslider has to pass ere he is
restored to fellowship with God — one who has experienced it will not deem the
language of these verses any too strong.
But there is something deeper here than the
trials David encountered either from without or within: in their ultimate sense
these verses articulate the groanings of the Man of sorrows as He took upon Him
the obligations and suffered in the stead of His people. As we pointed out in
our last, two of the verses of this song are quoted in the New Testament as
being the very words of Christ Himself: "In Him will I trust" (2Sa_22:3) is found in Heb_2:13, and "I will give thanks unto Thee O Lord,
among the heathen (Gentiles), and I will sing praises unto Thy name" (2Sa_22:50) is found in Rom_15:9. "The Messiah our Saviour is
evidently, over and beyond David or any other believer, the main and chief
subject of this Song; and while studying it we have grown more and more sure
that every line has its deeper and profounder fulfillment in Him" (C. H.
Spurgeon). Let this be kept before us as we pass from section to section, and
from verse to verse.
"When the waves (pangs) of death compassed
Me, the floods of ungodly men made Me afraid; the sorrows (cords) of hell
compassed Me about; the snares of death prevented (anticipated) Me." Here
was the Spirit of Christ speaking prophetically through the Psalmist,
expressing the fierce conflict through which the Redeemer passed. Behold Him in
Gethsemane, in the judgment-halls of Herod and Pilate, and then behold Him on
the Cross itself, suffering horrible torments of body and anguish of soul, when
He was delivered into the hands of wicked men, encountered the fierce assaults
of Satan, and endured the wrath of God against Him for our sins. It was then
that He was surrounded by the insulting priests and people. His "My soul
is exceeding sorrowful, even unto death" (Mat_26:38)
was but an echo of these words of David’s song.
"In my distress I called upon the Lord, and
cried to my God: and He did hear my voice out of His temple, and my cry did
enter into His ears" (2Sa_22:7).
Here we behold God’s suffering servant making earnest supplication to heaven.
The one so sorely pressed by his enemies that the eye of sense could perceive
not a single avenue of escape, yea, when death itself immediately threatened
him, seeks relief from above, and so it should be with us: "Is any among
you afflicted? let him pray" (Jam_5:13).
Ah, it is then he is most likely to really pray: cold and formal petitions do
not suit one who is in deep trouble — alas that so often nothing short of
painful trial will force fervent supplications from us. An old writer expressed
it, "Prayer is not eloquence, but earnestness; not the definition of
earnestness, but the feeling of it; it is the cry of faith in the ear of
mercy": yet either pangs of body or of soul are usually needed before we
will cry out in reality.
"In my distress I called upon the Lord, and
cried to my God: and He did hear my voice out of His temple, and my cry did
enter into His ears" (2Sa_22:7).
So many neglect prayer when they are quiet and at ease, but as the Lord declares,
"In their affliction they will seek Me early" (Hos_5:15). Yet it is well if we do seek unto God
in our affliction, instead of sulking in rebellion, which is to forsake our own
mercy. The Lord is a very present help in trouble, and it is our holy privilege
to prove this for ourselves. The Hebrew word for "cried" here is an
expressive one, signifying such a cry as issues from one in a violent tempest
of emotion, in the extremity of grief and anxiety: in fact Alexander Maclaren
renders it "shriek." David was all but sinking and could only give
vent to an agonized call or help.
"Prayer is that postern gate which is left
open even when the city is straightly besieged by the enemy: it is that way
upward from the pit of despair to which the spiritual miner flies at once, when
the floods from beneath break forth upon him. Observe that he ‘calls,’ and then
‘cries’; prayer grows in vehemence as it proceeds. Note also that he first
invokes his God under the name of Jehovah, and then advances to a more familiar
name, ‘my God’: thus faith increases by exercise, and he whom we at first
viewed as Lord is soon seen to be our God in covenant. It is never an ill time
to pray: no distress should prevent us from using the divine remedy of
supplication" (C. H. Spurgeon).
"In my distress I called upon the Lord, and
cried to my God." The fulfillment of these prophetic words in the case of
out suffering Redeemer is well known to all who are acquainted with the four
Gospels. Blessed indeed is it to behold that One, who was supremely the Man
after God’s own heart, betaking Himself to prayer while His enemies were
thirsting for His blood. The deeper His distress, the more earnestly did He
call upon God, both in Gethsemane and at Calvary, and as Heb_5:7 tells us, "Who in the days of His
flesh, when He had offered up prayers and supplications with strong crying and
tears unto Him that was able to save Him from death, and was heard in that He
feared." Let us not hesitate, then, to follow the example which He has
left us, and no matter how hardly we are pressed, how desperate be our
situation, nor how acute our grief, let us unburden ourselves to God.
"And he did hear my voice out of His temple,
and my cry did enter into His ears." This is in explanation of all that
follows: the gracious interpositions of the Lord on David’s behalf and the
wondrous deliverances He wrought for him, were in answer to prayer. God’s
lending a willing ear to the cry of His distressed child is recorded for our
encouragement. It is indeed deplorable that we are often so prayerless until
pressure of circumstances force supplication out of us, yet it is blessed to be
assured that God does not then (as well He might) turn a deaf ear unto our
calls; nay, such calls have the greater prevalency, because of their sincerity
and because they make a more powerful appeal unto the divine pity. Let the
fearing and despondent believer read through Psalm 107 and mark how frequently
it is recorded that the redeemed "cry unto the Lord in their
trouble," and how that in each instance we are told "He delivered
them" Then do you cry unto Him, and be of good courage.
"Then the earth shook and trembled; the
foundations of heaven moved and shook, because He was wroth" (2Sa_22:8). David’s prayer was answered in a most
effectual manner by the providential interpositions which Jehovah made on his
behalf. In a most singular and extraordinary way the Lord appeared for his
relief, fighting for him against his enemies. Here again David adorned his poem
with lively images as he recorded God’s gracious intervention. The mighty power
of God was now exercised for him: such language being employed as to intimate
that nothing can resist or impede Him when He acts for His own. God was now
showing Himself to be strong on behalf of His oppressed but supplicating
servant. See here, dear reader, the response of heaven to the cry of faith.
"Then the earth shook and trembled": let these words be pondered in
the light of "And at
Again we would remind the reader that a greater
than David is to be kept before us as we pass from verse to verse of this
Psalm. "Then the earth shook and trembled; the foundations of heaven moved
and shook, because He was wroth:" who can fail to be reminded of the
supernatural phenomena which attended the death and resurrection of David’s Son
and Lord? He too had called upon Jehovah in His deep distress, "And was
heard" (Heb_5:7). Unmistakable was
heaven’s response: "from the sixth hour there was darkness over all the
land unto the ninth hour . . . Jesus, when He had cried again with a loud
voice, yielded up the ghost. And, behold, the veil of the temple was rent in
twain from the top to the bottom; and the earth did quake, and the rocks rent;
and the graves were opened" (Mat_27:45,
Mat_27:50-52). Yes, the earth literally
"shook and trembled"! As another has rightly said, "Tremendous
was the scene! Never before and never since was such a battle fought, or such a
victory gained, whether we look at the contending powers or the consequences
resulting Heaven on the one side, and hell on the other: such were the contending
powers. And as to the consequences resulting, who shall recount them?"
"There went up a smoke out of His nostrils,
and fire out of His mouth devoured: coals were kindled by it. He bowed the
heavens also, and came down; and darkness was under His feet" (2Sa_22:9-10). These expressions are borrowed
from the awe-inspiring phenomena which attended the appearing of Jehovah upon
mount Sinai: compare Exo_19:16-18. It
was Jehovah the Avenger appearing to vindicate His servant and vanquish his
enemies. David considered that in his case the Lord God manifested the same
divine perfections which He had displayed of old at the giving of the Law. We
cannot do better here than quote from Matthew Henry’s comments on the spiritual
significance of the vivid imagery which was here employed by the Psalmist.
"These lofty metaphors are used. First, to
set forth the glory of God, which was manifested in his deliverance: His wisdom
and power, His goodness and faithfulness, His justice and holiness, and His
sovereign dominion over all the creatures and all the counsels of men, which
appeared in favour of David, were as clear and bright a discovery of God’s
glory to an eye of faith, as those would have been to an eye of sense. Second,
to set forth God’s displeasure against his enemies: God so espoused his cause,
that he showed Himself an Enemy to all his enemies; His anger is set forth by a
smoke out of His nostrils, and fire out of His mouth. Who knows the power and
terror of His wrath! Third, to set forth the vast confusion which his enemies
were put into and the consternation that seized them; as if the earth had
trembled and the foundations of the world had been discovered. Who can stand
before God, when He is angry? Fourth, to show how ready God was to help him: He
‘rode upon a cherub, and did fly’ (2Sa_22:11).
God hastened to his succour, and came in to him with seasonable relief."
"And He rode upon a cherub, and did fly: and
He was seen upon the wings of the wind" (2Sa_22:11).
Though the Lord "wait that He may be gracious" (Isa_30:18), and sometimes sorely tries faith and
patience, yet when His appointed time comes, He acts swiftly. "And He made
darkness pavilions round about Him, dark waters and thick clouds of the
skies" (2Sa_22:12): just as that
pillar of fire which gave light to Israel was "a cloud and darkness"
to the Egyptians (Exo_14:20), so were
the providential dealings of the Lord unto the enemies of David. The One who is
pleased to reveal Himself unto His own, conceals Himself from the wicked, and
hence the fearful portion of those who shall be everlastingly banished from the
presence of the Lord is represented as "the blackness of darkness
forever."
"Through the brightness before Him were
coals of fire kindled. The Lord thundered from heaven, and the Most High
uttered His voice. And He sent out arrows, and scattered them; lightning, and
discomfited them. And the channels of the sea appeared, the foundations of the
world were discovered, at the rebuking of the Lord, at the blast of the breath
of His nostrils"(2Sa_22:13-16).
All of this is an amplification of "because He was wroth" (2Sa_22:8). Nothing so arouses Jehovah’s
indignation as injuries done to His people: he who attacks them, touches the
apple of His eye. True, God is not subject to those passions which govern His creatures,
yet because He hates sin with a perfect hatred and sorely punishes it, He is
often represented under such poetic imagery as is suited to human
understanding. God is a God to be feared, as those who now trifle with Him
shall yet discover. How shall puny men be able to face it out with the
Almighty, when the very mountains tremble at His presence! Satan-deluded souls
may now defy Him, but their false confidence will not support or shelter them
in the dread day of His wrath.
"He sent from above, He took me; He drew me
out of many waters; He delivered me from my strong enemy, and from them that
hated me: for they were too strong for me" (2Sa_22:17-18).
Here is the happy issue to David’s prayer and the Lord’s response. Observe,
first, that David gives God the glory by unreservedly ascribing his deliverance
unto Him He looked far above his own skill in slinging the stone which downed
Goliath and his cleverness in eluding Saul: "He sent . . . He took me, He
drew me . . . He delivered me" gives all the honor unto Him to whom it was
truly due. Note, second, the particular reason mentioned by David as to why the
Lord had intervened on his behalf: "for they were too strong for me"
— it was his confessed weakness and the strength of his foes that made such a
powerful appeal to God’s pity: compare the effectual plea of Jehoshaphat:
"O our God, wilt Thou not judge them? for we have no might against this
great company that cometh against us" (2Ch_20:12).
Finally, while the "strong enemy" of 2Sa_22:18
is an allusion to either Goliath or Saul, yet David’s deliverance from them but
prefigured Christ’s victory over death and Satan, and here He ascribed that
victory unto His God.
The second section of David’s song glides so smoothly into the third that there is scarcely a perceptible break between them: in the one he recounts the Lord’s gracious deliverances of him his numerous and relentless enemies; in the other he states the reasons why He had interven