2 Samuel 4:1-12

EXPOSITION

2 Samuel 4:1

When Saul's son heard that Abner was dead. The news of Abner's death must have had a doubly depressing effect upon Ishbosheth; for he learned, not only that the mainstay of his kingdom was slain, but that even he, in despair of a successful issue, had been engaged in treasonable negotiations with his rival. All the Israelites were troubled. Their trouble was caused rather by uncertainty than by fear. Abner's plans had fallen through, and the fact of his murder threw grave suspicions on David. Had he now attacked Israel, the chiefs would most probably have stood loyally by Saul's house. But he did nothing, and his innocence slowly but gradually was made clear. They were thus in a state of suspense, and waiting till some brave man arose to lead them to a decision. Unfortunately, a fresh crime threw everything back into hopeless confusion.

2 Samuel 4:2

Saul's son had two men captains of bands. The bands mentioned were light-armed troops, used in forays, such as that mentioned in 2 Samuel 3:22. Their captains would be men of importance with Ishbosheth, who is here described somewhat contemptuously, not as king, nor by his own name, but as "Saul's son." Beeroth. This place, literally the Wells, was one of the four towns reserved for the Gibeonites (Joshua 9:17), though nominally belonging to Benjamin (Joshua 18:25). The note, that it was reckoned to Benjamin, suggests that it had until quite lately been occupied by the Canaanites, whose flight to Gittaim had no doubt been caused by Saul's cruel attack upon them referred to in 2 Samuel 21:1, 2 Samuel 21:2. It was thus remarkable that the destruction of Saul's dynasty was the work of the Gibeonites of Beeroth. As we find another of these Beerothites, Naharai, holding the office of armour bearer to Joab (1 Chronicles 11:39), it seems probable that many of them saved themselves from expulsion by becoming soldiers. But among David's worthies a large number were strangers, and some even men of foreign extraction. Beeroth, however, was probably seized in Saul's reign by the Benjamites, by force, and occupied by them, as its citizens returned in large numbers from the exile (Ezra 2:25), and are counted as genuine Israelites. Moreover, by thus dispossessing the natives, Saul was able to give his tribesmen "fields and vineyards" (1 Samuel 22:7), which otherwise would have been in violation of the Mosaic Law.

2 Samuel 4:3

Gittaim. This word is a dual, and means "the two Gaths;" the one being, probably, the acropolis, or upper town, at the foot of which nestled a new Gath, protected by the ancient stronghold. It is mentioned as belonging to Benjamin in Nehemiah 11:33; but could not have been an Israelite town at this time, as the Beerothites are described as sojourners, that is, dwellers in a foreign country. When expelled from Beeroth, they probably seized Gittaim by force, and, on the reconciliation effected by the execution of Saul's sons, returned to their allegiance to Israel.

2 Samuel 4:4

Jonathan, Saul's son, had a son. This is mentioned to show that Saul's lineage virtually became extinct on Ishbosheth's death. Mephibosheth, the heir, was a cripple, and physically incapable of reigning. Saul had, indeed, sons by a concubine, and grandchildren by his daughter Merab (2 Samuel 21:8). But throughout the history there is no hint that any of these were regarded as the representatives of Saul's house. (For the name Mephibosheth, see note on 2 Samuel 2:8.)

2 Samuel 4:6, 2 Samuel 4:7

As though they would have fetched wheat. Not only is the narrative confused, but the versions offer extraordinary varieties of reading. The murder of Ishbosheth is fully described in 2 Samuel 4:7, and is there in its place, while it is out of place in 2 Samuel 4:6. And that the captains would themselves fetch wheat, instead of having it carried from the granary by their men; and that they would go through the king's chamber to obtain it; are both improbable. The very act of going to get wheat at midday, when everybody was having his siesta, would itself be suspicious. The Syriac says nothing about wheat, but that these "wicked men took and smote him." The Vulgate and LXX. lay the blame on the woman who kept the door, the narrative of the latter being as follows: "They entered into the house of Ishbosheth in the heat of the day, and he was asleep in his midday chamber And behold, the woman that kept the door of the house had been winnowing wheat, and she slumbered and slept. And the brothers Rechab and Baanah entered the house without being noticed, and Ishbosheth was asleep on his bed in his chamber, and they smote him," etc. There is, confessedly, considerable confusion in the text, but the versions do not altogether clear it up; and until we have better materials for forming a judgment, we must be content to wait. In 2 Samuel 4:5, instead of "who lay on a bed at noon," the Hebrew has "as he was taking his noonday rest." In 2 Samuel 4:7 the bed is the divan, or raised bank, which in an Oriental house runs along the wall, and is supplied with pieces of carpet, or cushions, on which to sit cross legged or recline. For sleep, the corners were the favourite places. Even the public rooms had these divans. But Ishbosheth had probably retired for his siesta into a private chamber, where the captains knew that he would be alone. The plain through which they fled was the Arabah, or Jordan valley, as in 2 Samuel 2:29.

2 Samuel 4:8

Which sought thy life. Saul had sought David's life, but Ishbosheth was innocent of any such attempts. Still, had he been victorious, David, as his rival, would certainly have been put to death. Jehovah hath avenged my lord the king. The ordinary language of the East is so religious that these words imply nothing more than that these wicked men saw in their base act a step towards the carrying out of a Divine purpose. But in thus referring to the common belief that David's kingdom was assured to him by Jehovah, they evidently intended to commend their deed to the really devout mind of the king.

2 Samuel 4:9, 2 Samuel 4:10

And David answered. David's answer is worthy of him. His appeal to Jehovah, as One that had saved him in all time of adversity, was a declaration that he had no need of criminals. And throughout he had carefully abstained from taking any steps to bring about the accomplishment of God's will, and had been upright and forbearing alike to Ishbosheth and Saul. How noble his conduct was we see by the contrast with Macbeth, whose better nature was poisoned and spoiled by the hope that he should be king hereafter. At the end of the verse the force is weakened in the Authorized Version by the insertion of irrelevant words. What David said is, "I slew him in Ziklag, and that was the reward I gave him for his tidings."

2 Samuel 4:11

A righteous person. Ishbosheth was probably a weak rather than a wicked man; but David is not speaking of him generally, and, as regards Rechab and Baanah, he was quite guiltless, and their crime was not in revenge for any wrong done them.

2 Samuel 4:12

They out off their hands and their feet. This was not intended for the purpose of mutilation, but to carry out an Eastern idea of retaliation. The hands were cut off because they had committed the murder; the feet, because they had brought the head to Hebron. Still, David was violating the spirit of the Mosaic Law. It ordered that the body of a man who had been put to death should be buried the same day (Deuteronomy 21:23). In the face of this humane enactment, it is wonderful that the laws of Christian countries should have allowed the mutilation of the bodies of traitors, and the hanging on gibbets of criminals convicted of smaller crimes. Remembering, therefore, the customs of our fathers, we must not blame David much for suspending the bands and feet of these murderers at the pool of Hebron, that all, when coming for water, might know of their punishment. The head of Ishbosheth was honourably buried in Abner's grave (see 2 Samuel 3:32).

HOMILETICS

2 Samuel 4:1-12

The facts are:

1. On the death of Abner, consternation seizes Ishbosheth and his friends.

2. The only other representative of the house of Saul was a mere boy, whose age and bodily infirmity rendered his coming to the front out of the question.

3. Two of Ishbosheth's officers, forming a secret design, visit Ishbosheth as though on business connected with their duties, and slay him.

4. Stealing away by night, they carry the head of Ishbosheth to David at Hebron, and think to satisfy thereby his love of revenge.

5. David, eagerly reminding himself that God had always delivered him without his having recourse to bloodshed, reminds his visitors also of the punishment he had inflicted on others in a similar case at Ziklag, and denounces their deed as even more atrocious.

6. Thereupon David causes the murderers to be executed, and their limbs to be exhibited in Hebron as a warning to the wicked, and meanwhile he bestows funereal honours on the head of Ishbosheth.

Worldly blindness the parent of sorrow and wrong.

The whole of the events of this chapter proceed from the inability of men to read the high principles that governed the conduct of David. The general truth may be developed as follows.

I. THE BODINGS OF IGNORANCE FILL A LARGE SPACE IN THE LIVES OF SOME MEN. When it is said that Ishbosheth and his people were paralyzed and troubled by the news of the death of Abner, the question comes—Why? Was it because now the healing policy of Abner and David (2 Samuel 3:17-21) would yield to the more fierce policy of Josh? Did the young king and his followers imagine that now it was simply a question of best terms, and that submission was inevitable? Or were they apprehensive that, although David made terms with Abner for the sake of securing his aid, now, when that aid was no longer available for the consolidation of his power, he would take revenge on all who had supported the Cause of Ishbosheth? In any case, their fears were not warranted by the governing facts of the situation. Their safety and welfare rested with David, and had they known him, had they read his principles aright, they might have been quite at ease in allowing events to take their course in his supremacy. Their forebodings of trouble sprang from ignorance of the man they had to deal with. They formed their estimate of his possible future conduct on the standards familiar amongst themselves. His life was too lofty in tone and aspiration for them to understand. How much of human life is spoiled, is charged with sorrows and fears, which would have no place were our vision clearer and our estimate of others more just and true! Men too often judge of the thoughts and ways of God by their own standard, and so apprehend what never need have troubled them. Our ignorance of coming events exercises a larger influence over our feelings than is proper; for though we do not know exactly what win occur, we ought to know that all things are in the wisest and kindest of hands. In human relationships men make troubles by supposing their fellow men, often, to be otherwise affected than they actually are. Even the disciples were troubled in consequence of their blameworthy ignorance of the wisdom and power of their Master, and they were challenged to get rid of the sorrows bred of ignorance by reposing in him a trust as absolute as they, pious Hebrews, were wont to repose in the Eternal (John 14:1, John 14:2).

II. THE ATTACHMENT OF MEN NOT SPIRITUALLY ENLIGHTENED IS OF DOUBTFUL PERMANENCE. The attachment of the sons of Rimmon and others to the cause of Ishbosheth was based on anything but enlightened views of the theocracy, or a clear interpretation of the events of the life of Saul and David, which must have been well known. Indeed, as in the days of "David's greater Son" the mark of distinction among men lay in the spiritual recognition of him as Divine amidst his sorrows and trials, so in David's time only true unworldly men, whose eyes were open to see the spiritual element in his life, formed political attachments on superior knowledge. That which is earthly partakes of the instability of earth, and, however outwardly zealous the supporters of Ishbosheth may have been and even sincere according to their light, they were open to the influences to change which are sure to arise in times of trouble, but which could never move a mind that saw the higher principles involved in David's claim. The historian seems to imply this in his reference to the age and infirmity of Mephibosheth, as much as to say there was no one else of the house of Saul around whom men might rally in case Ishbosheth's cause should fail. No resort was left but to abandon the young king in his troubles, and form new and more promising attachments. Imagine a Jonathan slackening his attachment to David in his time of stress! or a Paul losing interest in Christ when persecutions arose! On the other hand, there are many instances in which the weakened attachment of the sons of Rimmon, proceeding as that attachment did from low and mere conventional views, finds a counterpart in human life. Companionships based on community of sensual enjoyments are held by bonds which perish in adversity. Friendships are perishable in so far as they are pervaded by a worldly element. Whatever ties are formed on any feelings, interests, or considerations than those which make us all one in Christ, cannot but vanish as we pass from the earthly scene into the world where alone the spiritual bond endures. And in the Church militant the adherence of numbers lacks a permanence to be counted on in proportion as it is based on custom, convenience, fashion, superstition, defective knowledge of Scripture, and dimness of spiritual apprehension. Plate was not far from the truth in saying that knowledge and reality were one. Scripture everywhere gives prominence to the unifying, ennobling power of spiritual perception. The distinction of children of light and of darkness proceeds thereon. The "spiritual man judgeth all things." The rejection of Christ was connected with blindness to the higher and more spiritual qualities of his life (1 Corinthians 2:8-16).

III. MEN OF UNSPIRITUAL VIEWS ARE, BY REASON OF THEIR BLINDNESS, OPEN TO TERRIBLE TEMPTATIONS, AND MAY BE CARRIED AWAY TO EVIL BY THE LOWER PASSIONS OF THEIR NATURE. These sons of Rimmon, like others, began to consider what course would be most advantageous to themselves, now that the cause of Ishbosheth seemed to be on the wane. Looking on the position of the two kings as simply the consequence of purely worldly forces coming into competition, and caring most of all to be on the winning side, they asked themselves what conduct on their part would be sure to win the favour of David, the stronger of the two. Had they at that juncture in the process of thought conceived of David as a man of God, of high spiritual aims, destined to work out a Divine purpose on principles of righteousness, and ambitious to translate the purest principles of private life into the affairs of his kingdom, they would only have thought of doing some deed of justice and mercy, such as a man of that character would delight in. But being destitute of these spiritual perceptions, regarding all things on the low base level of a worldly expediency, and judging David to be much such a man as themselves, there arose in their process of thought fair opportunity for the cruellest and basest propensities of their nature, to put forth their strength and suggest the murder of the unfortunate king as an act of present wisdom. It takes many impulses and thoughts of advantage and disadvantage to bring about a great crime, and it is difficult, in analyzing the mental antecedents of the crime, to assign to each its exact influence; but it is obvious in this case that worldliness of view, lack of spiritual apprehension, undue estimate of a lofty character, rendered the crime possible, and even cleared away the barriers of reason against its accomplishment. They judged David to be as themselves, and they acted accordingly. The belief that he would be glad inspired the concoction of the plot, and gave tone of exultation in their approach to him with the head of the murdered man. Their darkness was dense, and in this sense theirs was a deed of darkness. It is often that men fall into the snare of the devil in consequence of their lack of spiritual perception. The false is glossed, the true is veiled. Even disciples, not clearly perceiving the purely spiritual character of their Lord's mission, desired fire from heaven to destroy the unbelieving. During the "dark ages" men perpetrated dreadful deeds to please Christ, not rising to a true appreciation of his character and methods. Low conceptions of the nature of the kingdom of Christ as it is in the world, now induce men professing an interest in it to render service in forms that would never be entertained were his kingdom regarded as he regards it—one of purity, of love, and of righteousness. And as this worldly mindedness was a sore cause of sorrow and trouble to David, and hindered the establishment of his authority, so the same evil militates much against the final triumph of our Lord. Hence the need of teaching and the power of the Holy Spirit to open the eyes of the blind, that they may appreciate and regulate their actions by the high principles embodied in the character and kingdom of Christ.

GENERAL LESSONS.

1. Destitution of the power of spiritual apprehension and appreciation is a radical evil of human nature, and can never be removed by any other means than those which God has provided in his truth and the grace of the Holy Spirit.

2. If we would have men knit in imperishable bonds of affection and common interest, we must seek to get them to see Christ as he is, and enter into relationships on the basis of his kingdom.

3. In all our dealings with men we should be careful not to put forward our own feelings and aims as a standard by which to judge them.

Clustered truths.

It is not easy to weave all the teaching of this chapter on one line, and yet the various incidents recorded all centre in the disaster which befell the King of Israel consequent on the secession and death of Abner. It may thus be advantageous, for the sake of securing unity of form, to look at the remaining leading truths of the chapter as clustering around this sad event.

I. THE SMALLER FIGURES OF HISTORY. Mephibosheth here figures as an insignificant person in the narrative of persons and events connected with the gradual unfolding of the purposes of God. A mere boy, lamed by a careless nurse, a son of one who had renounced all claim to the throne! His name and misfortune are mentioned, and the tide of events moves on. Now and then we meet with such incidental references in the Bible history. They are but specimens of multitudes equally insignificant who played a small part in the affairs of the world, and are unknown forever. Their selection for brief allusion is doubtless part of a vast providential method by which the historians were unconsciously guided to refer to whatever might illustrate the process of elimination by which God at last accomplished his purpose in first raising up David to supreme dominion of his people, and afterwards the true David of the present dispensation. The poor lad little knew that he was an element in the working out of a great purpose, and that, small as was his figure in life, it served as a foil to God's greater characters. Modern science teaches us that nothing is really lost, that all small items are used up in the great development of things towards a future higher condition. So the humbler forms of human life are not all lost. They play their part, and to some extent modify all that comes after them. In the Church of Christ, the little ones, feeble and uninfluential in a worldly sense, have some part to perform in the great spiritual development which God is working out. Our Mephibosheths are not lost to mankind. The smaller figures of life render the totality of life more varied, and develop qualities which uniform greatness could never originate.

II. NOTORIOUS IMMORTALITY. These sons of Rimmon have won for themselves a notorious immortality. Had it not been for their base and cruel deed, their names would never have appeared on the page of history. Their crime has given them a prominent place as compared with wiser and better men. In this case, the reason of it is doubtless to be found in the circumstance that their deed served to bring out into more distinctness the character of the kingdom which God was then establishing by means of David, and so, incidentally, it forms one of the links in that singular chain of events by which at last the Christ found a way prepared for him to dwell among men. There is a base passion in some men for this kind of notoriety. Some criminals have gloried in it, and have seemed to derive some satisfaction from the thought that, at all events, they have created a sensation, and will for a time, and perhaps forever, figure in history. Miserable consolations of sin! The utter delusiveness of sinful reasoning! The charm and delight could only be for a few days; the anguish and shame would come when the eye saw the world no more and the ear ceased to listen to the hum of the people, and then abide forever. The curse of the righteous rests on the notoriety, and so it becomes a very occasion of deep and recurring disgrace. In modern times incalculable injury is done by a low literature that feeds this morbid love of notoriety of evil, and in the education of youth too much care cannot be given to secure them from the infection.

III. IMPLICIT ASPERSION OF CHARACTER. When these sons of Rimmon went to David with the head of Ishbosheth, no doubt openly and even boasting before they reached his presence, they by that act implicitly cast on his character the foulest and most painful aspersions. It was in act a declaration to men that David was a man of blood, that he looked on the son of Saul as a foe to be got rid of by any means, and that if only supremacy could be obtained over all the people, he cared not particularly as to the means. To David this was the interpretation of the act, and the people about him could not but regard it in that light. Character may be aspersed by deeds in various forms, and by people who do not see that there is aspersion in their conduct. The flatteries of some men are virtually reflections on purity of life. The requests of some men for a certain line of action are founded sometimes on a supposition of character that would be repudiated and scorned.

IV. RIGHTEOUS INDIGNATION. David at once saw the varied bearing of the conduct of these sons of Rimmon; its base treachery, its cold cruelty, its political treason, its disregard of the claims of misfortune, its foolish policy, and, not least, its false and wicked misrepresentations of his own character. To the man called of God, who had in all his adversities trusted in God, whose mission was to establish a rule more wise and just than that of Saul, and to raise the ideas of the people to a higher level and prepare them to perform a part in opening the way for the great Messiah, this insult must have been agonizing. His quick spiritual sensibilities were at once stirred, and yet his indignation was the more strong and impressive in that he selected words wherewith to show to them the enormity of their guilt, and then delivered them to the execution they deserved.. Apart from his natural aversion to "bloody men," and his regard for the sacredness of human life even in the case of those who injured him, he could not but dwell in his own private reflections on the shameful insult offered to himself in the supposition that he could glory in such a deed. A fire burned in his soul. All good men, who regard purity and righteousness of life as above all things, will fully sympathize with David. Have we not here a clue to the Saviour's anguish when evil men supposed that he performed miracles by means of the power of Beelzebub? And was not this, perhaps, the deadly sin against the Holy Ghost (Matthew 12:24-32)?

V. GENEROSITY TO UNFORTUNATE MEN. David was a man rich in noble feelings. His proud indignation at the insult paid to him was accompanied with immediate regard for the unfortunate king whose life had been brought to so untimely an end. For him he cherished true pity. He regarded him as the son of Saul the anointed of the Lord, a man forced probably into a position of danger by stronger wills, and at least mistaken in his views as to what was best for the tribes on the death of his father; and hence, with the generosity so characteristic of him, he had his few remains buried with all honour in the sepulchre of his distinguished captain. Here comes out the unworldliness of David's character. Success in life and rise to a high position too often render men indifferent to those on whom fortune has not smiled. There are many like Ishbosheth men who have been pushed into positions for which they were unfitted, or have been swayed by feeble reasons of their own into a course of life not useful, or have striven in vain against great social obstacles, and so have come to disappointment and grief. As our Lord was compassionate and considerate of the lowly, so all who cherish his spirit will find out means of showing kindness to the unfortunate, even though they may have been in the position of opponents.

2 Samuel 4:1-3

(MAHANAIM.)

The unhappy lot of Ishbosheth.

Of the varied types of character which these chapters furnish, that which appears in Ishbosheth (Eshbaal, 1 Chronicles 8:33) is a most pitiable one. The last surviving son of Saul, he bore little resemblance to his heroic father; owed his life to his incapacity for military enterprise; was the legitimate successor of Saul according to the law of Oriental succession; after the brief suspense in which the elders of Israel seemed disposed to accept David as king (2 Samuel 2:7; 2 Samuel 3:17), was taken under the patronage of Abner; at the end of five years was fully recognized, being forty years old; and reigned two years (2 Samuel 2:10). It is uncertain how far he was aware of David's Divine designation to the throne, and consciously opposed its fulfilment; and, since the latter was not chosen by the elders, he was not guilty of usurpation. Although David could not speak of him as king, he called him "a righteous person" (2 Samuel 4:11)—"a man who had done no one any harm" (Josephus)—in the same magnanimous spirit as he always exhibited toward the house of Saul. He was:

1. Raised to a position for which he was unfit. "The Scripture presents in him a living example of how the sacredly held right of legitimate inheritance has no root when it is not ennobled by vigorous personality. When the Divine calling is lacking, no legitimate pretensions help" (Cassel). He was destitute of mental force, courage, and energy; ambitious of royal honour and ease; not of royal service and beneficence. The highest offices should be held by the best men. In an ideal state of society it cannot be otherwise; but in its actual condition we often see "servants upon horses, and princes walking as servants upon the earth" (Ecclesiastes 10:7). He who seeks or consents to occupy a position of influence and responsibility for which he is unfit, and those who seek or accept his appointment to it, inflict a serious injury upon themselves and one another. The rule of the "bramble" results in the destruction of all the trees of the forest ( 10:15).

2. Deprived of the support on which he relied. "Abner was dead;" by whom he had been exalted and sustained, and to whom, rather than to God, he looked for counsel and help. Although he had alienated him by imprudent remonstrance (2 Samuel 3:7), yet "he may have hoped to obtain an honourable satisfaction by his mediation" (Hengstenberg). This hope was now cut off. "Cursed be the man that trusteth in man," etc. (Jeremiah 17:5; Psalms 143:3, Psalms 143:4).

3. Reduced to a condition of extreme weakness. "His hands became feeble." Nothing remained but unconditional submission or ineffectual and hopeless resistance. He was prepared for neither, and surrendered himself to despair; suffering the consequences of his own "foolishness" (Proverbs 19:3).

4. Contributory to the distress of a whole people. "And all Israel was troubled"—agitated, alarmed, confounded, desponding; having no confidence in his ability, participating in his fears, and, like him, experiencing the effects of former errors. "By his death the treaty with David was broken off; or there was no one to manage it with such authority and prudence as Abner had done" (Patrick).

5. Exposed to the villainy of unfaithful servants. "And Saul's son had two men," etc. They belonged to his own tribe, and, should have been his protectors; served him in prosperity, when he could reward them; but turned against him in adversity, when he could no longer serve their interests; and, although they had suffered no wrong at his hands (2 Samuel 4:11), acted toward him unjustly and with "treasonous malice," craft, and cruelty.

6. Smitten at a season of apparent security. "At noon, in his own house, upon his bed;" where he sought a brief repose, and slept to wake no more. He was left unguarded, and perished "unawares" (Luke 21:34). His head was buried "in the sepulchre of Abner in Hebron;" and the opposition to "the house of David" was at an end. None survived of "the house of Saul" save an afflicted son of Jonathan (2 Samuel 4:4), who could be supposed to have any claim to the crown.

7. Removed as the last obstacle to the accession of a worthier man. And herein the overruling providence of God again appears in bringing to pass "the word of the Lord by Samuel" (2 Samuel 1:1, 2 Samuel 1:2). "It is significant that the destruction of Saul's house and kingdom should have issued from Beeroth, the Gibeonite city (2 Samuel 21:1, 2 Samuel 21:2)" ('Speaker's Commentary').—D.

2 Samuel 4:4

(GIBEAH.)

An unfortunate prince: a sermon to children.

Mephibosheth was the only son of Jonathan, the friend of David and eldest sort of King Saul. When he was five years old the country was invaded by the Philistines (1 Samuel 29:1), his father went forth with the king from Gibeah to fight against them in Jezreel, and he was left at home in the care of a nurse (his mother probably being dead). They waited anxiously for news of the conflict; and at length there came a messenger saying that the battle was lost, the king and Jonathan were dead, and the terrible Philistines were coming to plunder and burn the place. The nurse caught up the child, and carried him away on her shoulder; but in her flight across the hills she stumbled, and the little prince fell, was hurt in both his feet, and became a helpless cripple for the rest of his days.

I. CHILDHOOD IS BESET BY MANY PERILS. No other creature on earth is weaker, more helpless or dependent at the commencement of life, than a child. He is peculiarly liable to accident and susceptible to disease; incapable of defending himself from harm or preserving his own life; and is cast entirely upon the care of others. A little neglect on their part may prove fatal. More than a fourth of all the children that are born die before they are five years old. There is the still greater danger to your souls of being allowed to grow up in ignorance and led into "the way of transgressors," stumbling and perishing therein (Matthew 18:6). Be thankful to your parents, nurses, and teachers for their care over you; still more to your heavenly Father who has taught them such care, appointed his holy angels to be your guardians, sent his Son to bless you, and himself loves, preserves, watches over you, and seeks your salvation (Matthew 18:10-14).

II. EVEN A PRINCE IS NOT FREE FROM MISFORTUNE. You may sometimes wish that you belonged to a royal or wealthy family, lived in a palace, and had numerous servants to wait upon you; supposing that you would be happier than you are. Well, here is a prince; yet motherless, fatherless, homeless, helpless, and hopeless. How much better is your condition than that of this poor little orphan cripple! No condition of life is above the reach of trouble; none beneath the possession of enjoyment. Envy not the lot of others, nor fret and be dissatisfied with your own. Hear a fable of three little fishes that dwelt in a beautiful stream. On being asked what they wished for, one said, "Wings," and when these grew he flew away so high and so far that he could not get back, sank exhausted, and breathed his last; another said, "Knowledge," and when he obtained it, became anxious and fearful, and durst not touch a fly or a worm or eat any food, lest it should contain a fatal bait, pined away and died; the third said, "I wish for nothing, but am contented with my lot," and this little fish had a long and happy life. Have you not heard of the apostle who was a prisoner for Jesus' sake, and said, "I have learned in whatsoever state [am therewith to be content" (Philippians 4:11)?

"There is a cross in every lot,

And an earnest need for prayer;

But a lowly heart that leans on thee

Is happy anywhere."

When a little blind girl was asked the reason of her affliction, she replied, "Even so, Father, for so it seemed good in thy sight."

III. THE UNFORTUNATE ARE NEVER LEFT WITHOUT A FRIEND. And "a friend in need is a friend indeed." What became of Mephibosheth? He was carried beyond the river Jordan, out of the reach of the Philistines; found a home "in the house of Machir, the son of Ammiel, in Lo-debar" (2 Samuel 9:4; 2 Samuel 17:27), in the neighbourhood of Mahanaim, among the mountains of Gilead; was treated with kindness; and dwelt in a place of safety until he became a man. Only a few persons knew where he lived, or whether he were alive; and when King David heard of him, he invited him to Jerusalem, that he might show him kindness "for Jonathan's sake." Affliction appeals to our pity, and tends to call forth our sympathy and help. We should never despise the unfortunate nor mock at their misfortune; but always try to do them good. Above all, in our trouble we should trust in God, in whom "the fatherless findeth mercy" (Hosea 14:3). "When my father and mother forsake me, then the Lord will take me up" (Psalms 27:10).