II. AFFLICTION FOR A PUBLIC LOSS. A light was quenched "in Israel" (2 Samuel 3:38). His presence and influence would have contributed to the reconciliation of the tribes and the welfare of the nation (2 Samuel 3:21). David's sorrow was sincere; his tears (in confirmation of his words) evinced the tenderness and sympathy of his heart, moved the people also to tears, and (in contrast with the bearing of Joab) convinced them of his innocence and uprightness.
III. ASTONISHMENT AT AN EXTRAORDINARY FATE. "The point of this indignant, more than sorrowful, lament lies in the mode in which Abner was slain" (Kitto, 'Cyc.'). How strange that Abner should have fallen in the full possession of strength to defend himself and liberty to flee from danger; neither as a prisoner taken in battle nor (in allusion to the right of blood-revenge which Joab claimed) as a murderer delivered up in bonds to the avenger by lawful authority, as he would have been if he were guilty! His fall—so different from what might have been expected and from what he merited—could be accounted for only by its having been caused by the treacherous malice and murderous violence of "sons of wickedness."
IV. ABHORRENCE OF A WICKED DEED. (2 Samuel 3:29, 2 Samuel 3:39.) The death of Abner was, even more than his life would have been, conducive to David's interests. "It must have seemed to him, from a prudential point of view, that it was a piece of good fortune.
But the strength of his moral indignation does not suffer itself to be assuaged by worldly considerations" (Delitzsch). Hatred of wrong is a sign and measure of the love of right. "Ye that love the Lord, hate evil" (Psalms 97:10). David was as severe toward evil doers as he was tender and pitiful toward the victims of their wickedness. "He was a man extreme in all his excellences—a man of the highest strain, whether for counsel, for expression, or for action, in peace and in war, in exile and on the throne" (E. Irving).—D.
2 Samuel 3:36-38
(HEBRON.)
Acceptance with the people.
"And all the people took notice of it, and it pleased them," etc. (2 Samuel 3:36). David's conduct not only freed him from suspicion, but also won the confidence and affection of "all the people" (1 Samuel 12:3-5).
I. THE CONDUCT OF ONE IN AUTHORITY IS CAREFULLY OBSERVED BY THE PEOPLE. Because of:
1. His elevated position, which (like a mountain peak) attracts their attention, and exposes him to their constant gaze.
2. His responsible position, which leads them to compare his actions with the principles according to which he ought to rule.
3. His influential position, which makes them watchful of his course, out of concern for their own interests.
II. ACCEPTANCE WITH THE PEOPLE IS AN OBJECT WORTHY OF BEING DILIGENTLY SOUGHT. It is not the highest object, and ought not to be sought supremely. Truth and justice are of greater worth than popularity. The praise of God must be loved more than the praise of men (John 12:43). But it should not be neglected or despised, because:
1. It conduces to his safety and happiness.
2. It renders his measures less likely to be suspected and opposed; enables him to effect his purposes for their good; increases the measure of his usefulness.
3. It aids him in his endeavours to promote the glory of the supreme Ruler.
III. THERE IS NO WAY TO SECURE IT MORE EFFECTUAL THAN THE EXHIBITION OF AN UPRIGHT AND GENEROUS SPIRIT.
1. Other ways are uncertain and variable, like the changing moods of the people.
2. This appeals to what is noblest and most permanent in them, and secures the sympathies of the most reliable men.
3. It also obtains the favour and help of God, who disposes their hearts to approve, submit, and obey.
IV. ITS ATTAINMENT IS HONOURABLE AND BENEFICIAL TO THE PEOPLE THEMSELVES.
1. It shows a readiness to be pleased, and a disposition to admire genuine excellence.
2. It confirms his devotion to their welfare, and encourages him to persevere in well doing.
3. It tends to their improvement in virtue, and thus contributes to their peace and unity, power and prosperity.
CONCLUSION. What has been said applies to other relations besides that of ruler and subject. "A good name is better than precious ointment" (Ecclesiastes 7:1) or "great riches" (Proverbs 22:1); "Let every one of us please his neighbour for his good to edification" (Romans 15:2; 1 Corinthians 10:33; Titus 2:9); "Whatsoever things are of good report, think on these things" (Philippians 4:8).—D.
2 Samuel 3:38
(HEBRON.)
The fall of a prince and a great man.
The world is sometimes startled by the fall of an eminent man in a sudden and violent manner—like that of the Czar of Russia or the President of the United States. Here is the epitaph of such a man. Reflect:
1. How uncertain is the continuance of human life! This familiar but little heeded truth is set forth in an impressive manner by such an event, teaching that no station is exempt from the approach of death, no safeguards effectual against it. "Death is come up into our windows, and is entered into our palaces" (Jeremiah 9:24).
2. How unstable is the foundation of earthly greatness! It is built upon the sand, and in a moment crumbles into dust. Goodness alone (the essence of true greatness) endures and goes with the soul into "everlasting habitations."
3. How deplorable is the less of superior excellence! The world is made poorer by its removal.
4. How dreadful is the prevalence of diabolical wickedness! One assassination begets another. And at times there is abroad in society a spirit of lawlessness, recklessness, and ungodliness, which is full of peril, and calls for the earnest efforts and prayers of good men that it may be overcome.
5. How mysterious are the ways of Divne Providence, in permitting the innocent to perish, the godless to succeed, the guilty to be spared!
6. How often is evil overruled for the promotion of beneficent ends (2 Samuel 4:1; 2 Samuel 5:1)!
7. How profitable is the remembrance of a noble minded man! "Know ye not," etc.? "He being dead, yet speaketh."—D.
2 Samuel 3:39
(HEBRON.)
The sons of Zeruiah.
The mental and moral qualities of men are largely traceable to hereditary tendencies. If Joab and Abishai resembled their mother, she must have been a woman of strong mind, and of a suspicious, irascible, and intolerant temper, rather than noted for her simplicity, meekness, and forbearance. And so much may be inferred from the manner in which David associates the name of his sister with her sons (2 Samuel 16:10; 2 Samuel 19:22; 1 Kings 2:5). Their spirit and conduct were different from his, obnoxious to him, and constrained him to make this confession to his confidential servants on the evening of the day of Abner's funeral. "It was one of those moments in which a king, even with the best intentions, must feel to his own heavy cost the weakness of everything human, and the limits of human supremacy" (Ewald).
I. NO MAN, HOWEVER HIGHLY EXALTED, IS EXEMPT FROM WEAKNESS. "I am this day weak [tender, infirm], and an anointed king." The most absolute monarch cannot do all he would. Truly good men, though anointed and endued with spiritual power, are by no means perfect, but are "compassed with infirmity." The weakness of a strong man is felt:
1. In contending against the evil that surrounds him and presses in upon him like "the proud waves."
2. In performing the duties that rest upon him, and attaining the ideal of character at which he aims. "I will walk within my house with a perfect heart," etc. (Psalms 101:2-8).
3. In effecting the purposes which he may have formed for the good of others.
II. THE WEAKNESS OF A STRONG MAN IS OFTEN OCCASIONED BY HIS RELATIONSHIP WITH OTHER MEN. "And these men, sons of Zeruiah, are too hard [rough, obstinate, powerful] for me." His relationships with them not unfrequently:
1. Enable them to acquire undue power, and incite them to pursue a presumptuous, obstinate, unjustifiable course. "A man's foes are they of his own household" (Matthew 10:36; Numbers 12:1).
2. Bring him into intimate association with those who have little sympathy with his noblest feelings, and expose him to the influence of their adverse principles (Luke 9:54; Matthew 16:22, Matthew 16:23).
3. Become an occasion of hindrance, temptation, and peril. For, unlike him in whom the prince of this world "had nothing" (John 14:30), every man possesses an inward, carnal propensity on which outward evil may take hold, and thereby cause him to stumble.
III. THE CONSCIOUSNESS OF HIS CONDITION FILLS HIM WITH DEEP DISTRESS. "I am this day weak," etc; which is a complaint of:
1. Painful restraint imposed upon him with respect to conduct he cannot approve.
2. Necessary endurance of men whom he cannot punish, and with whom he may not, out of regard to his own position and the common good, enter into open conflict.
3. Partial and not altogether blameless failure in the fulfilment of the obligations of his high calling. David has been severely condemned for not punishing the sons of Zeruiah; but in order to justify such condemnation, we should have a better acquaintance with all the circumstances of the case. He was not without sinful infirmity. Yet whose conviction of what is absolutely right exactly corresponds with his consciousness of actual performance? "The spirit indeed is willing, but the flesh is weak."
IV. THE CHIEF ALLEVIATION OF HIS TROUBLE IS CONFIDENCE IN THE RIGHTEOUS RETRIBUTION OF GOD. "Jehovah reward the doer of wickedness according to his wickedness." This is expressive of:
1. Dependence on the Divine power to accomplish what he himself cannot do.
2. Faith in the Divine permission of unrequited evil for a time, for wise and beneficent ends.
3. Desire for the maintenance, vindication, and triumph of eternal righteousness in the earth (2 Samuel 3:22-30). "The Lord will render to him according to his works" (2 Timothy 4:14). "Jehovah shall reward," etc. This was the text to which Lady F. Cavendish directed attention on the occasion of the lamented death of her husband, Lord Frederic Cavendish; and which was so remarkably fulfilled in the fate that afterwards overtook his assassins. "It is the hope of the oppressed and the patience of the saints."—D.
HOMILIES BY G. WOOD
2 Samuel 3:9-12
Doing right wrongly. Abner knew well that David was appointed by God to be king over all Israel. Yet he set up Ishbosheth as king over the eleven tribes in opposition to David, and thus caused much unnecessary and useless delay and bloodshed. When, however, Ishbosheth (whether rightly or wrongly) remonstrated with him for his conduct towards Rizpah, he calls to mind the purpose and promise of God, and resolves to cooperate with him (!) in placing David over all the nation (2 Samuel 3:9); and he opens communications with David with this view. The known will of God thus becomes a convenient pretext for the gratification at once of his revenge and his ambition. His own lips convicted him of insincerity and hypocrisy. His tardy obedience to the truth he knew was unreal and unacceptable to God, however useful to David. It was self, and not God, that ruled him throughout. Abner has many imitators—men who, instead of simply and sincerely obeying the truth they know, make it wait on their ambition or covetousness, now neglecting it, now acting according to it, and professing great regard for it, as their selfish aims may prompt. They choose their side in religion or polities, not according to conviction, but according to their supposed interests; and if they change sides it is not because of changed convictions, but because their ambition or avarice has been disappointed—they have not been made enough of, or they have quarrelled with some one, or their pride has been mortified, or they see that they have been on the side of a decaying cause which cannot be of much more service to them. Such men may be welcomed to the side they join, and may be of some service; but they wilt not be trusted, and their service will be of doubtful value. In religion especially the adherence of such persons is to be deprecated as wanting in the right spirit, and likely to be injurious rather than beneficial. They tend to corrupt the society in which they are active and influential, and deprive it of its true strength—that of sincere, spiritual, consistent character. Observe:
1. The importance of simple and uniform obedience to the known will of God. To obey as it suits our worldly aims is not to obey at all, and the pretence of obedience is hypocritical and hateful to God. Such obedience may have its uses to others; God may overrule it for good; but it will bring no blessing to the doer.
2. The language of Abner may be adopted by us in relation to the kingdom of our Lord Jesus Christ. "As Jehovah has sworn to his beloved Son, even so I do to him." Our knowledge of the purpose and promise of God to establish Christ's rule over all men should stimulate us to devoted service in his cause. It assures us that to be on his side is to be on God's side, on the side that must succeed. In being thus workers with God we cannot labour in vain; and labouring not in pretence, but in truth, we shall ultimately share in the glory and power of the great King whose cause we espouse (Revelation 3:21).—G.W.
2 Samuel 3:38
Death of a great man.
Abner had great qualities, filled a high position, seemed likely to be of great service to David, who sincerely lamented his untimely end, and the wicked treachery and violence by which he fell.
I. GREAT MEN SHOULD BE HIGHLY VALUED. Great generals and naval commanders. If war must be, it is of vast importance that it should be conducted by able captains. But not only these, men great in the arts of peace,—great statesmen, philosophers, historians, scientists, poets, artists, preachers, etc. Especially when distinguished ability is combined with unselfish devotion to the good of the nation or the race. For selfish ambition belittles the great, and moral corruption renders them powerful for evil instead of good. Abner's greatness was marred by his unscrupulous ambition, and Joab was worse than he. The multitude are very dependent on great leaders, whether in war or peace, and can do little without them. "Thou art worth ten thousand of us" (2 Samuel 18:3). Leading and inspiring the many, they make them partners in their own greatness. The influence of their deeds, or (in the case of intellectual leaders) their thoughts, raises others towards their own level. The character as well as the progress of a people depends a good deal on its great men.
II. GREAT MEN MUST DIE. In some conditions of society their lives are more exposed to peril than the lives of others—whether from the assassin, or from fickle monarchs or ambitious rivals, using the forms of law to put them out of their way; or the cares incident to greatness may shorten their days. "I have said, Ye are gods … but ye shall die like men" (Psalms 82:6, Psalms 82:7)—a truth they should bear in mind to keep them sober and humble, to stimulate their diligence, and preserve in them a sense of responsibility to God; a truth which others should remember, that they may not idolize the great, nor unduly confide in them (see Psalms 146:3, Psalms 146:4) or dread their anger (Isaiah 51:12), nor, to secure their favour, sin against him who lives forever; and that they may be themselves the more content to die.
III. GREAT MEN SHOULD BE HONOURED AFTER DEATH. By general mourning; by honourable burial; by commemoration of their virtues and services, in elegies (as here), or biographies, or monuments to their memory; by carrying out their unaccomplished purposes for the public good; and withal by praise to God for them and their services. Such honour is due to the men themselves, and tends to the good of society by exciting emulation, etc.
In conclusion:
1. Let Britons bless God for the large number and long succession of great men who have adorned and served their country in all departments; and pray that the succession may be maintained to the latest times. Not only are such men invaluable while they live; their works and memories survive them as a perpetual treasure. The truly great do not die altogether.
"But strew his ashes to the wind
Whose sword or voice has served mankind—
And is he dead whose glorious mind
Lifts thine on high?
To live in hearts we leave behind,
Is not to die."
(Campbell.)
2. Let us be thankful that it is not necessary to be great in order to be either happy or useful. Goodness is the essential thing. A comfort to the many who can never be distinguished.
3. Yet real greatness is possible to all. Through faith in Christ we become children of God, "heirs of God, and joint heirs with Christ," to be "glorified together" with him (Romans 8:17). In the kingdom of heaven greatness is secured by conscientious obedience to the Divine commandments (Matthew 5:19), humility (Matthew 18:4; Luke 9:48), and self abasing, self-denying service of others (Mark 10:42-45). Such greatness is substantial and immortal (1 John 2:17).
4. Let us rejoice that the great "Captain of our salvation" lives forever, in fulness of power to save and bless all who trust in him.—G.W.
2 Samuel 3:39
A weak king.
"I am this day weak, though anointed king." David, indignant and distressed on account of the murder of Abner, could not venture to attempt to punish the murderers. They were too powerful for even him. Hence this lamentation. It was hardly wise to express his feeling—it would help to confirm the power of Joab and his brother. Many a monarch has been similarly weak, owing to the power of those who are nominally his servants. This is injurious when it prevents the execution of justice; but as to measures of government it is often best, the servant being wiser and abler than the sovereign. We may take the words as a picture of what has place in human nature. Man has over him rightful kings, which too often are not, in fact, his rulers.
I. THE EVIL.
1. Objectively. Truth, the expressed will of God, is rightful sovereign of men, but it very partially rules. Many "sons of Zeruiah" are "too hard for" it, silence its utterances, oppose its power, prevent its sway. But it is king notwithstanding, and, by the Divine judgments it expresses, will determine men's destiny, though they may refuse to let its precepts regulate their conduct.
2. Subjectively. Conscience, enlightened by truth, is anointed by God as king. "Had it strength as it had right, had it power as it had manifest authority, it would absolutely govern the world" (Bishop Butler). But in actual government it is often "weak." The lower part of human nature is in rebellion against the higher. Appetite and passion and ill-regulated lawful affections, and all these hardened into habits, are "too hard" for it. Hence come degradation, ruin, misery, now and hereafter.
II. THE REMEDY. The redemption effected by the death of our Lord, realized in the heart by faith through the power of the Holy Spirit, is the only effectual remedy. "Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "Sin shall not have dominion over you; for ye are not under law, but under grace" (Romans 6:6, Romans 6:14). The revelation of God and man, of sin and holiness, in the cross of Christ; the deliverance from condemnation secured thereby; the new Divine power which is imparted to the believer; the love to his Redeemer which is planted in his heart; the filial relation into which he is brought to God; the new hopes by which he is inspired;—these rescue him from slavery to sin, and give him freedom and will and power to serve God and righteousness (see Romans 6:1-23. and 7; and Romans 8:1-4). The rightful Sovereign is replaced on the throne, strong to govern, not yet with absolutely universal and perfect sway, but with the assured prospect of it. Let, then, those who groan under the consciousness of their moral weakness accept the great Deliverer, and submit themselves to his methods of imparting strength to the soul.
III. THE SEEMING RESEMBLANCE BETWEEN DAVID AND HIS DIVINE SON. It might seem as if our Lord Jesus, like David, might say, "I am … weak, though anointed King." Long has he been exalted to his throne at the right hand of God, as Lord of all; "from henceforth expecting till his enemies be made his footstool" (Hebrews 10:13). Yet how small a portion of mankind is actually under his moral and spiritual sway! and these how imperfectly! How much power have his foes, even where he does really rule! And his open foes and false friends seem to speak and act as they please with impunity. It is not, however, that he is "weak," or that any are "too hard for" him. He is long suffering, and delays to execute judgment; but let his enemies continue impenitent and incorrigible, and they will learn by experience that he is strong to punish them. "Vengeance has leaden feet, but iron hands." "The mill of God grinds late, but it grinds to powder." Meanwhile he uses his foes as slaves to aid in working out his purposes. And as to the limits of his moral and spiritual rule, we must remember that, in extending and perfecting it, he pays respect to the freedom of men. It is not a matter of mere power, but of instruction and persuasion. He counsels, warns, invites, manifests his own yearning pity and love, stirs the conscience, moves the heart; but he does not compel—cannot do so consistently with his own purpose or the nature of man and of the rule he would establish. But let us yield ourselves heartily to him, and we shall find that he is as strong as ever to save and make strong those who trust in him.—G.W.
2 Samuel 3:39
Sure retribution.
"The Lord shall reward the doer of evil according to his wickedness." In the Revised Version the words are rendered as a wish: "The Lord reward the wicked doer according to his wickedness." The substantial meaning is the same in both translations. "In his impotence to punish Joab himself, David remits him to the just judgment of God" ('Speaker's Commentary'). The words may be taken in respect to all evil doers. None can escape the judgment of God, even if they escape punishment from men.
I. THE CERTAINTY OF THE DIVINE PUNISHMENT OF EVIL DOERS. This follows from:
1. The relations of God to men. As Ruler, Lawgiver, Judge. He will certainly not fail in the exercise of the functions which belong to these relations. Even if we think of him as Father, we may be equally certain that impenitent sinners will not go unpunished. What would a father be worth who should allow a depraved son to defy himself, and seriously injure other children of the family, with impunity? If he can by any means, gentle or severe, reform him, well,—this he will prefer; but if not, he must banish and abandon him. And to say that Omnipotent love need not and cannot resort to this extremity of punishment is to go beyond our knowledge, and contrary to the plain statements of Holy Writ, where the chastisement which reforms and the punishment which crushes are clearly distinguished. To make Gehenna a purgatory is certainly to add to the teaching of our Lord respecting it.
2. His threatenings. Those of conscience and those of Holy Writ. They abound throughout the Bible, and are nowhere more frequent and awful than in the teaching of the tender and loving Christ.
3. His character. As holy and just, loving righteousness and hating iniquity; truthful in regard to his threatenings as well as his promises.
4. His omniscience. Men often succeed in hiding their evil deeds or themselves from their fellow men; but it is impossible thus to escape Divine judgments (see Job 34:21, Job 34:22).
5. His omnipotence. Criminals may in some states of society be, like Joab, too strong to be punished by those in authority; but God is mightier than the mightiest. There is, therefore, no possibility of resisting his judgments.
6. The teachings of experience. The penalties which follow violations of natural law. The results of wrong doing upon body, mind, circumstances. The penalties inflicted by society on those who practise certain forms of wickedness.
II. THE SATISFACTION WITH WHICH THIS CERTAINTY IS SOMETIMES REGARDED BY THE RIGHTEOUS. According to the Revised Version the words are a wish, a prayer; but even according to the Authorized Version they are uttered with evident satisfaction. David desired that justice should be executed on Joab; and, feeling his own inability to execute it, was relieved by the assurance he felt that it would not therefore fail of execution. Would such a feeling be wrong in a Christian? St. Paul did not think so. "Alexander the coppersmith did me much evil: the Lord reward [or, 'will reward'] him according to his works" (2 Timothy 4:14, where there are two readings, as here two renderings). In the case of powerful villains injuring and trampling down the weak, but who cannot be reached by human justice, can any one doubt that the feeling of confidence that the justice of God can and will reach them is a proper feeling to cherish, although it should be associated with the desire that they may, if possible, be converted? In the case of impenitent sinners in general, it is the known purpose of God to punish them according to their works. Shall his children disapprove his conduct, or only silently submit; or not rather acquiesce, approve, and, at times at least, cherish complacency? Does not the prayer divinely taught to them, "Thy will be done," apply to this part of his will? They bear the image of God's righteousness as well as loving kindness. They have strong regard for his character and honour, as well as for the happiness of his creatures. They cannot but desire that all rebellion against him should be put down by the power of his love on the hearts of the rebels, if it may be; if not, by the severe measures of his justice. In the case of serious wrong done to ourselves, we are doubtless to suppress all emotions of revenge, and to pray for and be ready to forgive the wrong doer; yet the above cited expression of St. Paul shows that, in certain circumstances, we may remit the offender to Divine justice; and in another place (Romans 12:19) he gives this as a reason for not avenging ourselves: "It is written, Vengeance is mine; I will repay, saith the Lord." The love which is so characteristic of Christianity is not, then, incompatible with hatred of sin and the desire that sin should be punished. The two are identical when the punishment is desired that the sinner may be led thereby to repentance. They are not incompatible, when, the persistence and impenitence of the sinner being supposed, love for others and zeal for the law and government of God produce at least acquiescence in his judgments. It should be observed, however, that such emotions as we have been speaking of are to form but a small part of the inner life of the Christian. Indignation against evil, and desire for its punishment, need rather to be restrained and guided, than inculcated and cherished. The sentiments towards others which should ordinarily predominate are those of pure and direct benevolence. Yet let sinners lay to heart that, unless they repent and seek salvation through Christ, God will certainly render to them according to their wickedness. "Be sure your sin will find you out." "Repent ye therefore, and be converted, that your sins may be blotted out."—G.W.
2 Samuel
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