3. Great opportunities. The career opened to Saul was one of peculiar dignity and honour. Called to be the first king of God's nation, he might have been also the father of a race of such kings, and have thus occupied no mean place in the development of God's plans for the redemption of mankind. And his immediate work, that of leading the people to victory over their heathen oppressors and clearing the land of them, and then of drawing the tribes of Israel more closely into unity and framing them into a "kingdom of God," was worthy of the highest powers and the strenuous labours of a long life.
4. Early achievements. Those, for instance, recorded in 1 Samuel 11:1-15; in which he manifested both courage and capacity, and which obtained for him the general consent of the people to his appointment.
II. IT WAS THE END OF A LIFE WHICH HAD BEEN A CONSPICUOUS FAILURE. He lost his opportunity, forfeited his throne, and deprived his family of the honour of succeeding him. He was tried, found wanting, and rejected. He had shown that he possessed some kingly qualities. Did he possess the most essential quality for the king of such a people—a king under God as supreme Monarch—that of faith in God, showing itself by ready and hearty obedience even under difficulties? It was peculiarly important that the first king should not fail in such qualities. Twice especially he was put to the proof and failed; in the first instance (1 Samuel 13:1-23.) by doing what he ought not to have done, and in the second (1 Samuel 15:1-35.) by leaving undone what he ought to have done. Twice his doom was pronounced by Samuel, who then sorrowfully retired, and left him to his own self-will and certain fate. But though he thus failed in securing the great prize set before him, he had space and opportunity for repentance and its fruits. He became after a time aware who was to secure the honour which he had forfeited, and had he been humbled in spirit and penitent, he might have shown by his conduct to David that he acquiesced in the Divine will, and was prepared to be a coworker with God in its accomplishment. He might have cherished the spirit of John the Baptist, and said with resignation, if not joy, "He must increase, but I must decrease." Instead of this he cherished envy, which ripened into hatred, and would have culminated in murder but for the special providence which guarded David's life. Baffled in his repeated attempts on his life, he sought to kill his own son, because he pleaded for David; and actually slew eighty-five priests, their wives, children, and cattle, because one of them had shown kindness to David, in ignorance of the real state of affairs. Meanwhile David acted towards him with the utmost forbearance, sparing him when once and again he could easily have taken his life; the subsequent knowledge of which softened the king, but only for a little while. Yet he was not without some zeal for the Law of God, and, besides his sacrificial offerings, "had put away those that had familiar spirits, and the wizards, out of the land" (1 Samuel 28:3). In the extremity, however, of his distress and perplexity, he sought the help of a woman that had a familiar spirit, but only to have his doom once more pronounced.
III. IT WAS THE END OF A LIFE IN WHICH THE DISPLEASURE OF GOD HAD BEEN MADE SIGNALLY MANIFEST.
1. By the sentences of rejection pronounced upon Saul by Samuel. (1 Samuel 13:14; 1 Samuel 15:23.)
2. By the sorrowful abandonment of him by Samuel. (1 Samuel 15:35.)
3. By the departure of the Spirit of the Lord from him, and the entrance into him of "an evil spirit from the Lord." The Spirit which had fitted him for the discharge of his duties forsook him, and an evil spirit troubled him—an habitual melancholy, most likely, and depression. He felt he was not the same man. He was continually haunted with the sense of his being condemned and rejected, of the inevitableness of his fate, the certainty that, however long he might continue sovereign, he could not transmit the dignity to his son. And this gloom sometimes passed over into frenzy. He was, as we should say, subject to fits of insanity. This, doubtless, furnishes some excuse for the madness of his conduct.
4. By the refusal of God to answer his prayers in the depth of his distress. (1 Samuel 28:6.) That had come upon him which is described in Proverbs 1:24-31.
5. By his miserable end. Nothing, surely, can be more affecting than the circumstances of his death, as recorded in 1 Samuel 31:3-6, supplemented by our text.
CONCLUSION.
1. Every man has a Divine mission. Not only kings and great men. God has assigned us our pest, and expects us to fill it as under him. In doing so he gives the opportunity of great distinction and honour, even the attainment of an everlasting crown of glory.
2. Habitual regard to the Divine will is essential to the fulfilment of our mission. And how shall we ascertain it? We have no inspired Samuel by our side. But we have a greater than he, even the Lord Jesus Christ—the Word he has given us, the Spirit he bestows, the principles of godliness, holiness, and love which he implants. We need not seriously err.
3. Disobedience will be surely followed by punishment.
4. One serious failure in obedience to God may blight and ruin the whole life.
5. Persistent rebellion issues in utter rejection of God. And the final doom may be foreshadowed by the withdrawment of God's Spirit, and entire abandonment to the spirit of evil.
6. Let not the young trust to their good moral qualities. Let them seek at once through Christ that change of heart which will turn their virtues into holiness, render them loving and loyal to God, and ensure for them his favour now and evermore.—G.W.
2 Samuel 1:14
A weighty question.
David could consistently ask this question, for he had throughout acted with devout regard to the Divine anointing which Saul. had received. When the opportunity was afforded him of slaying Saul, and he was urged to do so, he again and again steadily refused, notwithstanding all the provocation he received, and although he knew that Saul would have no scruple in putting him to death. Yet the person to whom this question was addressed could, perhaps, hardly appreciate its significance. Supposing his narrative truthful, he may have been actuated by compassion in what he did; and he hoped for reward from David, in whom he saw the coming king of Israel. But, however this may be, the question may be used as applicable to those who assail with deadly intention him who is pre-eminently the anointed (the Christ) of God. First, to those who actually slew him, or took part in his death; and then to all who become sharers in their guilt by endeavouring to destroy his authority and sway amongst men.
I. WHO MAY BE THUS ADDRESSED.
1. Those who assail the gospel of Christ.
2. Those who endeavour to destroy his work in the souls of men.. Such as resolutely resist and suppress the thoughts and emotions he produces in themselves, resisting his Spirit. Such also as set themselves to prevent or destroy his influence over others; endeavouring to undermine their faith, to corrupt their morals, to entice them from the paths of piety and goodness (see Matthew 18:6, Matthew 18:7).
3. Those who persecute his people. "Saul, Saul, why persecutest thou me?"
II. WHY THEY ARE NOT AFRAID.
1. Ignorance, in some, of what they are doing. As seems to have been the case with this Amalekite. This palliation of guilt is admitted in the case of those who put our Lord to death (Acts 3:17; 1 Corinthians 2:8). And he told his disciples that their persecutors even unto death would think they were "doing God service" (John 16:2). But ignorance itself may be guiltiness, though not so great as sinning against the light, knowing it to be light and hating it on that account.
2. Disbelief as to the truth of Christianity, as to God himself, or even as to the reality and worth of godliness and goodness.
3. Moral insensibility. Which may spring from disbelief, or from habits of godlessness and wickedness, or of mere worldliness.
4. Expectation of impunity. Because of the seeming weakness of him whom they assail (Matthew 27:42, Matthew 27:43), or his delay in punishing (Ecclesiastes 8:11), or from false notions of the goodness of God. All these reasons cannot exist in the same person; but some in one, some in another.
III. WHY THEY OUGHT TO BE AFRAID.
1. Because Jesus is the Lord's Anointed—the Christ of God. He comes to men with Divine authority, appointed to be their King and Saviour. There is sufficient proof of this. "This is my beloved Son" was not only uttered from heaven; it appears in the whole character, teaching, miracles, in the life, death, and resurrection of Jesus Christ; in the correspondence of prophecy and history; in the testimony of the apostles and the miracles which attested their mission; in the birth, growth, and perpetuation of the Church; in the mighty beneficial influence of Christianity in the world; in its effects on individual character and happiness, on family life and national life. It is echoed in the hearts and consciences of men; in the happy consciousness of every Christian. It is fashionable now to apologize for unbelief, and treat sceptics very tenderly, as if their love of truth made them sceptics. But compare the sayings of our Lord, "He that is of the truth heareth my voice," and "If any man willeth to do his will, he shall know of the teaching, whether it be of God." If, then, Jesus be God's Anointed, to fight against him is to fight against God, which is both impious and perilous.
2. Because of the penalties incurred by opposition to Christ. The injury they do to themselves now, the judgment which will come upon them hereafter. Him whom they assail they will one day see coming in the clouds of heaven, to take vengeance on his foes. "Those mine enemies … bring hither and slay them before me."
3. Because of the injury they do to others. Men with any regard to the welfare of others may well be asked to pause before they endeavour to rob them of their faith, and all that springs out of it, in sound moral principles, right character, happiness, comfort under the troubles and burdens of life, and hope in death; especially as avowedly they have no adequate substitute to offer. They ought to be afraid of taking a course which, if successful, would deprive the lowly and the poor of their chief consolation, leave unrestrained by any sufficient check the passions of men, and so demoralize and disorganize society.
IV. THE EXPOSTULATIONS. WHICH SHOULD BE ADDRESSED TO THEM. "How is it that thou art not afraid," etc.? Christian speakers and writers sometimes oppose those who are opposing Christ in a style suitable to the discussion of some abstract question. The conflict is conducted as if it were one of mere opinion. But surely those to whom Christ is dear ought to make it felt that they regard the question of his position and claims as one of life and death—one in which all that is most valued by them for the sake of themselves, their families, and society at large is involved. And it is due to the foes of Christ themselves that this should be done. Their consciences should be addressed as well as their reasoning faculty. Remonstrance should be employed, and warning, as well as argument. Only let the warmth shown be that of love and intense desire for the salvation of men.
Finally, let the Christian rejoice that all opposition to "the Lord's Anointed" is, and must be, vain. It cannot injure him; it cannot seriously or permanently injure his cause. It can only recoil on those who engage in it (see Psalms 2:1-12.; Luke 20:17, Luke 20:18).—G.W.
2 Samuel 1:20
Joy amongst the enemies of the Church.
"Tell it not in Gath," etc. A poetical deprecation; for already had it been told among the Philistines, and triumphed over; and yet would be. The language expresses David's sorrow at the joy of the Philistines, and its cause. The words have often been used to express the concern of good men when Christians give occasion to the enemies of Christ's kingdom to rejoice.
I. THE OCCASIONS OF SUCH JOY.
1. In general, the misfortunes of the Church, whatever hinders its advancement or causes reversal.
2. In particular, the inconsistencies of professing Christians. It is amazing how men will gloat over the occasional lapses of Christians into sins which they are themselves habitually committing. Still it is a serious enhancement of the guilt of such lapses that they cause "the enemies of the Lord to blaspheme" (2 Samuel 12:14).
3. Contentions and divisions among Christians. When these are rife, the world is apt to exclaim in scorn, "See how these Christians love one another!"
4. Failures in their work.
II. THE CAUSES OF SUCH JOY.
1. Hatred of God and goodness. To "rejoice in iniquity" is a sure sign of this; and to rejoice in the enfeebling of the power which most of all tends to its subjugation—the power of Christian life and teaching—is scarcely less so. It is a diabolical joy.
2. The encouragement in sin which is derived from the faults of good men. Sinners feel as if justified in their own sins when Christians fall into them; their guilty consciences are relieved. As if sin in themselves were less sinful because practised by those who profess to have renounced it; or as if the Law of God, Which condemns the Christian's occasional sins, did not at least equally condemn the habitual sins of others. Rather should they remember that the knowledge of the evil of sin by which they condemn others is to their own condemnation (Romans 2:1, Romans 2:3). They ought, therefore, to take warning instead of indulging satisfaction.
III. HOW CHRISTIANS SHOULD BE AFFECTED BY IT.
1. They should be careful not needlessly to publish that which will produce it. "Tell it not," etc. Not needlessly; for ofttimes secrecy is impossible, sometimes it would be injurious. We must not deny facts, nor palliate sin, to prevent the triumph of enemies. But we ought not to eagerly announce to the world the occurrences which tend to our humiliation and their exultation.
2. They should be still more careful so to live as to give no occasion for such exultation. "That by well doing ye may put to silence the ignorance of foolish men" (1 Peter 2:15).
3. They should in no degree imitate it. Which they do when they rejoice at any scandal which arises in another Church that they regard as a rival, or at failure on its part in efforts to do good. Christian love "rejoiceth not in iniquity, but rejoiceth in the truth," and will be grieved at sin wherever it may be found, and at the failure of Christian work by whomsoever it may be done.—G.W.
2 Samuel 1:26
A beloved friend's death lamented.
David's lamentation over Saul was genuine. He saw now the good in him, and passed over the evil. He remembered his early kindnesses to himself, and thought not of his later enmity. He associated him with Jonathan, and was softened towards him on that account. He mourned sincerely that his death should have been caused, though not directly inflicted, by the enemies of his nation, the Philistines. He sympathized with the people in their loss, and in the troubles which would surely spring from his death. But his lament over Jonathan was of another order. It was the outburst of a passionate grief at the tragical death of an affectionate and faithful friend, whom he tenderly loved, whose life had been lovely, and to David most kind and helpful.
I. JONATHAN'S FRIENDSHIP WITH DAVID.
1. It seems to have originated in admiration. The qualities of David, as they were displayed in the conflict with Goliath, found an echo in Jonathan's own soul, which became "knit with the soul of David," so that "Jonathan loved him as his own soul" (1 Samuel 18:1, 1 Samuel 18:3). There were natural affinities—youth, courage, faith in God. But there was, doubtless, also that subtile something, undiscoverable by analysis, which specially adapts one soul for closest union with another.
2. It was very warm and passionate. See the above quotation, and David's words in the text, "Thy love to me was wonderful, passing the love of women."
3. It was cemented and confirmed by pledges and compacts. (1 Samuel 18:3, 1 Samuel 18:4.; 1 Samuel 20:16, 1 Samuel 20:17, 1 Samuel 20:41, 1 Samuel 20:42; 1 Samuel 23:18.) Note especially 1 Samuel 20:17, "Jonathan caused David to swear again," etc. His love was so strong and passionate that it was never weary of pouring itself out in vows and protests and covenants.
4. It was more than disinterested. For Jonathan soon saw that David would succeed his father on the throne, and the prospect was strongly represented to him by Saul (1 Samuel 20:31). But no jealousy sprang up in his heart; he was content to be second where David was first (1 Samuel 23:17).
5. It was shown by practical service. He interceded with his father repeatedly for David, and exposed himself thereby to death from his father's rage. He warned David of his father's deadly purpose, and repeated the warning when, contrary to his hope, he found how implacable that purpose was. He visited his friend when banished from court and pursued by his relentless enemy. He "strengthened his hands in God." In all ways he proved himself a "brother;" yea, "a friend that sticketh closer than a brother "(Proverbs 18:24).
6. It was associated with strict loyalty to his father. He had a difficult part to play, but he played it well. He was loving and devoted to Saul, while maintaining so warm a friendship with him whose life the father sought. David would only the more admire and love him on this account, for he was equally loyal to the unhappy king, and would have served him as devotedly if he had been permitted; and so, when both were slain on one battlefield, he united their memories in his elegy. "Saul and Jonathan were lovely and pleasant in their lives, and in death they were not divided."
II. HIS DEATH. The dearest friends must be parted by death; and the pleasure they have enjoyed in each other's love and society will make the pain the more severe.
"There is no union here of hearts
Which finds not here an end."
Yet this is not strictly true. Christian friendships are immortal.
III. DAVID'S LAMENTATION. A worthy tribute of friendship—tender, sublime, and sincere. David would feel his loss irreparable. No friendship equal to this was it possible to form. Happily, while lamenting his loss, his sorrow was not embittered by the memory of any unkindness or unfaithfulness on his part. It is, however, singular that even in such a composition no reference to future life and reunion should find place. The consolations so natural to a Christian are unnoticed. They were not ordinarily known with sufficient distinctness to be of much service. "Our Saviour Jesus Christ … brought life and immortality to light through the gospel" (2 Timothy 1:10).
We may regard the friendship of Jonathan for David as a picture of—
I. THE FRIENDSHIP OF JESUS FOR US. This is "wonderful" indeed, in its condescension, its spontaneousness, its disinterestedness, its sacrifices, its services and bestowments. And it never ends. This Friend never dies, never changes in love or power.
II. WHAT OUR FRIENDSHIP TO HIM SHOULD BE. It cannot be purely disinterested; we owe so much to him, and expect so much from him. Yet may our love be far more than gratitude; we may love him for his own sake, and shall do so if we are his. Nor let us restrain our affection, but lavish it upon him—ardent, tender, even passionate. He requires and deserves to be loved more than our dearest earthly relatives and friends. But ever let us remember that he values most our obedient and self-denying service, and our practical love for his sake of those whom he loves and for whom he gave his life.
III. WHAT OUR FRIENDSHIP WITH EACH OTHER SHOULD BE. Our Lord came to found in the world a sacred friendship, a brotherhood, based on faith in him and love to him, and kept alive by regard for his love to us all. In Jonathan, and still more in Jesus, we see what this friendship ought to be.—G.W.
2 Samuel Intro
2 Samuel
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