3. Nor shall we fail to find adequate directions and encouraging promises if we seek it in a right manner. "Go up," etc. "David did not seek Divine counsel (by consulting the Urim) whether to attack Jebus, apparently, because his mind was clear that the enterprise was advantageous. But when Ziklag had been burned by the Amalekites, and now when a dangerous army is at hand, he is glad of such advice. It would appear that he regarded it as a Divine aid in times of perplexity, but only to be sought for in such times. He had no idea of abdicating his duties as a military leader, and putting the movements of his army into the control of the priest. Hence, perhaps, it is that, as his confidence in his troops and in his own warlike experience increased, he ceased altogether to consult the sacred Urim, for we hear no more of it in his later wars "(F.W. Newman).
IV. PRACTICAL OBEDIENCE TO THE WORD OF THE LORD. "And David came," etc. When. the path of duty is made plain, nothing remains but to walk therein with:
1. Humility, simplicity, alacrity; as a soldier at the word of command. The habit of immediate and absolute obedience to the will of God is essential to "a good soldier of Jesus Christ."
2. Dependence on Divine strength and confidence in Divine promises.
3. Courage, concentration of purpose and energy in performance. "Do it with thy might." David's attack was made with such impetuosity that it was like the breaking forth of water, a torrent or inundation which bursts through, disperses and sweeps away whatever opposes its course.
V. PUBLIC THANKSGIVING AND PRAISE. "Jehovah hath broken forth upon mine enemies … Therefore he called the name of that place Baal-Perazim." i.e. properly, lord, master, possessor, and, tropically, place (which possesses or is distinguished by something) of breaches, inundations, dispersions, defeats (Gesenius).
1. The spirit in which success is really sought appears in the manner in which it is used. When sought by and for God it will be ascribed to him. "Not unto us," etc. "His right hand and his holy arm hath gotten him the victory" (Psalms 98:1).
2. The help which is graciously and openly vouchsafed by God should be gratefully and openly acknowledged by men (Psalms 50:14, Psalms 50:15).
3. Of Divine benefits a record should be made by those who receive them, for the instruction of "the generation to come" (Psalms 78:4); and the place which is distinguished by them should become a permanent memorial of Divine power and goodness. This victory was long remembered. "For Jehovah will rise up as on the mountain of Perazim," etc. (Isaiah 28:21). "The military stamp of the first part of David's reign is the preindication of the military character of the whole of it. In the Psalms of David we hear the echo of this warlike and victorious theocracy. They are mostly songs of conflict and victory in praise of the God who saved his people from their enemies" (Erdmann).—D.
2 Samuel 5:21
(1 Chronicles 14:12). (BAAL-PERAZIM.)
The destruction of images.
The religion of the Canaanite people was "an apotheosis of the forces and laws of nature; an adoration of the objects in which those forces were seen and where they appeared most active" (Movers). The Philistines carried (probably on sacred carts) their images or gods (commonly regarded as identical) into battle, expecting victory by their aid; but so sudden was their defeat, and so hasty their flight, that they were compelled to leave them behind, and "David and his men took them away;" and "David gave a commandment, and they were burned with fire." "When the ark fell into the Philistines' hands it consumed them; but when these images fell into the hands of Israel they could not save themselves from being consumed" (Patrick). In their destruction we see:
1. A proof of the vanity of idols. These images (atsabim, equivalent to "things fashioned with labour") were only "the work of men's hands" (Psalms 115:4-8), and "profitable for nothing" (Isaiah 40:19; Isaiah 41:7; Isaiah 44:9-20; Isaiah 46:6, Isaiah 46:7), disappointing completely the confidence reposed in them. Who could henceforth regard them or others with fear or respect?
2. A testimony to the power of Jehovah, the living and true God, the Holy One of Israel. It was against him that the Philistines fought in attacking his people; and by him they and their idols were overthrown, as aforetime (1 Samuel 5:3; 1 Samuel 7:7; 1 Samuel 17:38-54). Yet how persistent was their opposition (2 Samuel 5:22)!
3. An expression of abhorrence of idolatry, and zeal for the worship of God alone; the personal fidelity of David to the fundamental principle of the theocracy (Psalms 16:4). During his reign idolatry found no place in Israel.
4. A fulfilment of the injunctions of the Law. "Thou shalt utterly overthrow them, and quite break down their images" (Exodus 23:24), "and burn their graven images with fire" (Deuteronomy 7:5). Idolatry was a direct crime against the state, high treason against the Divine King of Israel, and might not be tolerated in any form.
5. A precaution against exposure to temptation, by the influence of their presence, forms, names, associations, on hearts always too prone to go astray. "Thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein," etc. (Deuteronomy 7:25, Deuteronomy 7:26). No sacrifice was too great to avoid such a snare (Acts 19:19). "Here, perhaps, the admirer of ancient sculpture will be ready to drop a tear of regret over the fine statues and other monuments of antiquity theft must have been destroyed in consequence of the Mosaic mandate; but he may safely dry it up, for the chef d'oeuvres of this period were not worth sparing" (Michaelis). Even if they had been the finest specimens of art, their preservation from the flames would have been an ill compensation for the moral evil which it would have induced.
6. A representation of the design of the true religion. "To destroy the works of the devil" (1 John 3:8), and to maintain and extend the knowledge, love, and service of God; not, indeed, by force, but by the truth (2 Corinthians 10:4; see 1 Samuel 5:3).
7. A prophecy and an earnest of the complete demolition of idols (Isaiah 2:18-20), and the earth being "filled with the glory of the Lord" (Numbers 14:21). "Thou hast kept me to be head of the heathen," etc. (2 Samuel 22:44, 2 Samuel 22:50).
"All nations whom thou hast made,
Shall come and bow themselves down before thee, O Lord;
And shall give glory to thy Name."
Conclusion. Those who are zealous in destroying the idols of others should not spare their own. What is an idol? That object which a man sets up before his face or in his heart, and which he thinks about, delights in, and relies upon, more than God. "Flee from idolatry!" (1 Corinthians 10:14; Colossians 3:5; Philippians 3:19; 1 John 5:21).—D.
2 Samuel 5:22, 2 Samuel 5:23
(1 Chronicles 14:13, 1 Chronicles 14:14). (THE VALLEY OF REPHAIM.)
Renewed conflict.
1. The life of a godly man on earth is a warfare which is perpetually renewed. Hardly has one conflict been passed through before another awaits him with old or new and more formidable foes: the world, the flesh, the devil; ignorance, idolatries, oppressions, sin and misery of all kinds (1 Samuel 17:1-11). Yea, each day the "good warfare" begins afresh. "The approach of duty is as a battlefield" (Essenian maxim). "On awaking in the morning, the first thing to be observed by thine inward sight is the listed field in which thou art enclosed; the law of the combat being that he who fights not must there lie dead forever" (Scupeli).
2. Signal success in one conflict does not ensure the like in the next; and it ought, therefore, to be always associated with humility, watchfulness, and prayer; from lack of which many a victory has been turned into a defeat, it was a motto of King Alfred ("Si modo victor eras," etc.) ―
"If today thou be conqueror, beware of the fight of tomorrow;
If today thou be conquered, prepare for the fight of tomorrow."
3. One victory affords ground for the confident expectation of another, when the latter is looked for in the same spirit as the former, with dependence on the strength of God, submission to his will, devotion to his glory and the good of his people. "David inquired of the Lord again."
4. The special means to be employed in every new conflict must be adapted to the special circumstances of the case; and both the wisdom to perceive them and the might to make them effectual are from the Lord. "Thou shalt not go up" (directly, in front of them, as in the former conflict, and as he was about to do again); "go round about them to their rear, and come upon them opposite the mulberry trees" (a spot, probably well known to David and his men, where a cluster or grove of baca trees would favour their attack), etc. "The words teach us that in our own strength, and merely with the human weapons of reason and science, we are not to make war against the adversary. Success can only be calculated upon when the conflict is undertaken under the influence of the Holy Spirit of God breathed forth, and in the immediate blessed experience of the gracious presence of the Lord and of the truth of his Word" (Krummacher).—D.
2 Samuel 5:24, 2 Samuel 5:25
(1 Chronicles 14:15-17). (THE VALLEY or REPHAIM.)
Signs.
"The sound of a going" (as of footsteps, 5:4; 2 Samuel 6:13) "in the beginnings" (on the tops or at the entrance of the grove) "of the baca trees," which David heard, was a sign appointed by God, occurring, either by his extraordinary and miraculous operation for a special purpose; or by his ordinary operation in nature and providence (the rustling of the leaves in a still season by a fresh breeze, such as, in the East, usually springs up about day dawn), and made use of by him for that purpose. It is not stated that it was intended for or perceived by any one else but David. To him it was "the sound of his Master's feet" (2 Kings 6:32); the "going out before him" of "the Captain of the Lord's host" (Joshua 5:14) at the head of legions of angels "to smite the Philistines," and summoning him to follow. And the enemy, wrapped in slumber, and attacked at an unexpected time and place, was surprised and routed. Are there now no signs of a similar nature?
1. They are needed at certain seasons—in order to the proper understanding, enforcement, and application of the truths and duties contained in the written Word; especially when iniquity abounds, love waxes cold, labour is vain, and fear and perplexity prevail; when "we see not our signs" (Psalms 74:9), nor receive "a token for good" (Psalms 86:17).
2. They are afforded in various ways—by a striking concurrence of events with the Word (1 Samuel 10:7) or their peculiar combination; by manifest tendencies, vivid impressions, spiritual suggestions, or an Unusual expectancy; sometimes with "a still small voice," sometimes with "the sound of a trumpet," "thunder and vain" (1 Samuel 12:17), or "a rushing mighty wind." They are never wholly absent; but do we hear or see them?
"Earth's crammed with heaven,
And every common bush afire with God;
But only he who sees takes off his shoes."
(Mrs. Browning.)
Consider them as—
I. PERCEIVED BY A VIGILANT OBSERVER. "When thou hearest the sound of a going," etc. Having "inquired of the Lord," and received the promise of aid, David watched for the sign thereof. "I will stand upon my watch," etc. (Habakkuk 2:1). Such a watchman:
1. Fixes his attention on the spiritual realities by which the world of sense is surrounded, supported, pervaded; and becomes conscious of what is hidden from others, whose attention is wholly absorbed in earthly things; hearing a voice they cannot hear, and seeing a hand they cannot see.
2. Relies upon the promises which have been graciously spoken by "him who is invisible."
3. Looks for their fulfilment with fervent desire and unwearied patience, "more than they that watch for the morning" (Psalms 130:5, Psalms 130:6), until at length the sign and then the reality which it denotes are fully revealed. Everything depends upon a thoughtful, believing, waiting spirit!
"Signs summon not Faith: but they wait for her call;
For in her own right she holds nature in thrall.
Where sense sees a blank space, with nought to inspire;
She, seer-like, finds horses and chariots of fire.
Sense ransacks all space for the proofs of a God;
Faith finds them at home, at the end of her rod.
And he who complains of no God-prints below
Will find nothing but sense-prints where'er he may go."
"There are chemical experiments, in which, if a certain condition be wanting, the element sought for cannot be elicited. It is present, waiting, ready to leap into activity the moment the condition is present. But as long as that is wanting, the element is imprisoned, separated by an impassable barrier, and might almost be said to be nonexistent. Similarly, the preoccupied mind might sleep at the very gate of heaven—no celestial dreams would visit it. The worldly mind might final itself in the house of God, in the holiest of all; but the cloud of glory would sweep by it unnoticed. A mind keen after earthly objects, and engrossed by the interests of time, might live here three score years and ten, with the powers of the world to come all the time surrounding it, soliciting it, pressing in upon it; and yet never once recognize a single indication of the Divine presence. And he who finds nothing of heaven on earth would find nothing but earth in heaven" (J. Harris).
II. POSSESSING INVALUABLE SIGNIFICANCE. "Then will Jehovah go out before thee," etc. The sign in itself is little; the thing signified, as it is revealed to the waiting soul, is great, inasmuch as it relates to the Lord of hosts, and includes:
1. His presence with us in a very special manner (2 Chronicles 14:11; 2 Chronicles 20:12; 2 Chronicles 32:6-8). If a soldier is inspired with courage and strength by knowing that his commander is near and his eye upon him, much more should we be similarly inspired by the conviction of the Divine presence.
2. His working for us and in us. "The Lord is my Helper," etc. (Hebrews 13:6).
3. His will concerning us, with respect, not only to our welfare, but also to our duty, the spirit we should cherish, the conduct we should pursue, the manner, place, and time of our activity. There is no greater joy to a faithful servant of God than to feel assured that he is where God would have him to be, and doing what God would have him to do. And this joy is his strength.
III. REQUIRING PERSONAL EXERTION. "Then bestir thyself; go out to battle. And David did so as Jehovah commanded him." There is a time to work and fight as well as to pray and watch. As it is presumptuous and vain to stir before the signal for action is given, so it is slothful and ruinous to wait after it is received. "Wherefore chriest thou unto me? … Go forward" (Exodus 14:15; Joshua 7:10). Divine assistance is not meant to supersede our exertion, but to quicken it. Because God works we must work, with a feeling of grateful obligation, reverence, and confidence (Philippians 2:12). "The Captain of our salvation" goes out before us that we may follow him (Revelation 19:14) with:
1. Implicit obedience to his every direction and movement (see 1 Samuel 13:1-7).
2. Strenuous effort and whole-hearted devotion.
3. The utmost promptitude, Now or never. The opportunity, if allowed to slip, returns no more. "Consider that this day ne'er dawns again" (Dante).
"'Charge!' was the captain's cry.
Theirs not to make reply;
Theirs not to reason why;
Theirs but to do or die."
IV. CONDUCTING TO IMPORTANT ISSUES. "And he smote the Philistines," etc. By such. a victory:
1. The imminent danger that threatened is removed.
2. The final overthrow of the enemy is assured (2 Samuel 8:1).
3. The firm establishment and wide extension of the kingdom are promoted.
It became possible to bring up the ark to Zion (2 Samuel 6:2) and to subdue surrounding adversaries. "And the fame of David went out into all lands," etc. (1 Chronicles 14:17). God fails not to fulfil his promises; disappoints not the trust that is placed in him; but makes the faithful "more than conquerors."
APPLICATION. With reference to:
1. The individual.
2. The family.
3. The Church.
4. The nation.
"Can ye not discern the signs of the times?"—D.
HOMILIES BY G. WOOD
2 Samuel 5:1-3
Tardy acceptance of a divinely appointed ruler.
Abner and Ishbosheth being dead, and Mephibosheth incapable from his lameness, the eleven tribes that for upwards of seven years had not only held aloof from David, but waged war with him, now come to the conclusion that it is best to become his subjects, and again be united with Judah in one kingdom. They accordingly make their submission to him and solemnly accept him as their sovereign.
I. THE GROUNDS OF THEIR ACCEPTANCE OF HIM.
1. Close relationship. "Behold, we are thy bone and thy flesh" (comp. Ephesians 5:30). God has given to us a King who is one with us in nature. The Ruler of the Church, yea, of all things, is a Man; the throne of the universe is filled by a human form (see Hebrews 2:5, et seq.)—a fact which endears the Christ to his willing subjects.
2. Previous service. (2 Samuel 5:2.) "In time past," etc. In which service David had both displayed and increased his capacities for ruling men. With this may be compared Christ's period of service when on earth, especially during his public ministry and last sufferings. By these he was trained and prepared for his throne (made "perfect through sufferings," Hebrews 2:10); and it is in and by these that he reveals himself and attracts the hearts of men.
3. Divine appointment. (2 Samuel 5:2.) "The Lord said to thee, Thou shalt feed ['shepherd,' 'be the shepherd of'] my people Israel, and thou shalt be a captain [literally, 'foremost man, leader'] over Israel." A king is to be as a shepherd to his subjects, not only ruling them, but caring for, watching over, protecting, guiding, uniting them; guarding and preserving the weak from violence and oppression, as a shepherd his lambs. The image was natural to the Hebrews, and runs through the Scriptures, extending even to the visions of heaven (Revelation 7:17). The king was also to be leader in peace or war, ever "to the front," worthy to be followed, first and foremost in all noble deeds, accepting courageously the perils of such a position. David was such a king, imperfectly; Christ is such a King, perfectly. Both were divinely designated to the office of Ruler of God's people, Kings by Divine right in the strictest sense. As such David is here recognized at length by the tribes of Israel, as before by the tribe of Judah. As such the Lord Jesus is recognized by his followers. These reasons had existed and should have been as powerful immediately after Saul's death; but they had not been allowed to operate. But the experience of these tribes whilst holding aloof from David, their present disorganized condition, possibly also their knowledge of the benefits of David's rule to Judah, combined to open their eyes, and so impress these considerations on their hearts as to produce a general willingness to accept him whom they had been rejecting. And thus it is with many in respect to the great King. His claims are known, but other lords are preferred, until, after delay more or less protracted, they become convinced of their sin and folly, and surrender themselves to him. Let those who are thus procrastinating beware lest they become convinced too late.
II. THE SOLEMNITIES BY WHICH THEIR ACCEPTANCE OF DAVID, AND HIS OF THEM, WERE SIGNIFIED,
1. A mutual covenant. He engaging to rule them, and they to serve him according to the Law of God (Deuteronomy 17:14-20). In like manner, when men receive Christ as their King, promising loyalty and obedience, he on his part promises to be to them all that his gospel represents him. These Israelites, indeed, may have imposed special stipulations not expressed in the Law; but we, in accepting Christ, have simply to submit to the terms of the Divine covenant, as we are not in any degree independent parties.
2. The anointing of David as king. The third time he was anointed—once by Samuel, once by the tribe of Judah, and now by the rest of the tribes. For the people could in a measure give him authority over them. But our King Jesus can receive no authority from us. He is the Christ (the Anointed) of God; we have simply to recognize his Divine authority.
3. The presence of God was recognized. "Before the Lord." This was fitting, as he was supreme Monarch, to whom both king and people were bound to submit, whose blessing was necessary to render the union happy; and an engagement made as in his sight would be felt as peculiarly binding. So should we, in accepting Christ, place ourselves in the presence of God, first in secret, then in his house, and at the Lord's Table.
4. A joyful feast concluded the proceedings. (See 1 Chronicles 12:39, 1 Chronicles 12:40.) It was to the whole people a suitable occasion for rejoicing. They were again one nation. Their union would be cemented by eating and drinking together. They would the better retain the feeling of union when they had separated to their various localities and homes, and would be the better prepared to perform their common duties to the king and the nation. Thus also our Lord enjoins his subjects to eat and drink together in his Name, that they may recognize each other as his, rejoice together in their privileges, and be more closely united to him and the whole "Israel of God."
In conclusion:
1. Happy is the nation whose rulers and subjects alike recognize God as the supreme Ruler over them, and his will as their supreme law; act as in his sight, and invoke his blessing.
2. Closer union amongst Christians must spring from more thorough acceptance of the royal authority of Christ. They are one in him, and they will become more completely, more consciously, and more manifestly one in proportion as they, all alike, renouncing merely human authorities, come to Christ himself, listen to him, and submit to his authority in all things.—G.W.
2 Samuel 5:10
Desirable greatness.
"And David went on, and grew great, and the Lord God of hosts was with him." The growing greatness of David was owing to the presence and favour of God, and was accompanied with them. It was, then—
I. GREATNESS WELL-DERIVED. All greatness is in some sense from God; but all does not spring from his favour. "Surely thou didst set them in slippery places; thou castedst them down into destruction" (Psalms 73:18). He that becomes "a great man" through unjust violence, the oppression and swallowing up of the weak, low cunning, unscrupulous ambition, insatiable avarice, or an absorbing activity of mind and bevy which excludes God from thought and life, cannot rightly attribute his success to the blessing of God. Such greatness is disastrous, and carries a curse with it. It is reached by serving Satan, and accompanied with slavery to him and participation of his doom. He was not altogether lying when he said (Luke 4:6, Luke 4:7) that the power and glory of the world were given by him to those who would worship him. The world abounds in instances of greatness so won. But the greatness which is a gift of God's favour is reached by paths of truth and uprightness and piety; by the strenuous employment of all the powers, indeed, but in harmony with the Divine will; not so much, therefore, with the purpose to grow great as to be of service to others. It is rather accepted as a gift of God than sought; and is accepted "with fear and trembling," lest the strong temptations which accompany all worldly greatness should become victorious. Such greatness is accompanied with a good conscience, and may be without serious peril to the soul. It may foster principles of godliness and benevolence. It qualifies for high service of others, and, so employed, enlarges the heart and elevates instead of degrading the character. It thus ministers to the truest greatness—that which is spiritual and eternal.
II. GREATNESS WELL-ACCOMPANIED. Some, the greater they grow the less of God they enjoy; they gradually forsake him, and he at length abandons them. But there are those of whom it may be said, as they grow great in this world, still "the Lord God of hosts is with them."
1. How the great may secure this blessing. By:
2. The benefits they will derive from it.
Finally, spiritual greatness combines in a pre-eminent degree the two excellences of being God derived and God accompanied. It springs from the favour of God, and secures its constant enjoyment. It consists in abundance of spiritual wisdom, holiness, and love, and consequent power for good; in the honour which these bring from God, and in the confidence, affection, and respect with which they inspire men. It has the advantage of being accessible to all, its conditions being, first, faith in Christ and God; and then the fruits of faith, such as love, humility (Matthew 18:4), obedience to God (Matthew 5:19), self-control (Proverbs 16:32), self-denying service (Matthew 20:20-28). Such greatness is intrinsic and essential. It is best for ourselves and best for others. It is inseparable from the man himself, and, surviving all worldly distinctions, goes with him into eternity, and abides forever (see 1 John 2:17).—G.W.
2 Samuel 5:12
Perception of Divine agency and purpose.
These words are introduced after the narration of the taking of the fortress of Zion, the erection of additional buildings around it, and especially the building of a royal residence for David. It was the establishment of a metropolis for the whole kingdom, and both evidenced and promoted a settled state of things. David's thoughts upon the matter are given in the text. He recognized that it was God who made him king, and that his exaltation was for the sake of God's people Israel.
I. THE FACTS PERCEIVED.
1. The Divine operation. God had raised David to the throne and settled him on it. At every step the hand of God was clear; especially clear was that hand as the whole series of steps, their connection and issue, were regarded.
2. The Divine purpose. All was "for his people Israel's sake." Not for the sake of David and his family, that they might be rich, luxurious, and honoured; but for the good of others. That the tribes might be united and consolidated as one nation, free, settled, safe, prosperous, and glorious. That the people might be elevated in their moral and religious life; and that they might be better fitted to fulfil the great end of their election as God's people, witnessing for him, maintaining his worship, preserving his truth, showing forth his praise, and promoting his kingdom in the world; and that ultimately from them might come the Saviour and salvation. Similarly, the Son of David is exalted, not for himself alone, but that he may deliver, "gather together in one" (John 11:52), teach, sanctify, elevate, and eternally save, the people of God. He is "Head over all things to the Church" (Ephesians 1:22). In like manner, all power, elevation, authority, etc; with which men are endowed are given to them for the sake of others, and ultimately for the sake of God's people, to whom in Christ all things belong (1 Corinthians 3:21-23), that they may be blessed and be made a blessing to mankind.
II. DAVID'S PERCEPTION OF THESE FACTS.
1. He recognized that his exaltation was from God. This would check pride and produce humility and gratitude.
2. He recognized that his exaltation was for the sake of the people. This would check selfish ambition and produce cordial devotement to the good of the nation. And thus should we seek to have a clear perception and deep impression of the agency and purpose of God in our lives. We should regard all we have of being, faculty, position, or possessions, temporal and spiritual alike, as from him; and all as given us, not merely or chiefly for ourselves, but for the sake of others, especially for their salvation—that they may become, if they are not, God's people, and that as God's people they may prosper, be united, victorious over all the foes of God and man, and powerful to bless mankind. For this is the Divine purpose, and as we make it our own we become intelligent coworkers with God, and our lives are filled with meaning, dignity, and worth, and a fitting preparation for the world where all are consciously, willingly, and habitually engaged in doing the will of God (Matthew 6:10).—G.W.
2 Samuel 5:19
Divine assurance of victory.
The enlargement and establishment of David's kingdom, while a joy to Israel, was a grief to their old and formidable enemies, the Philistines. These came in great numbers into the territory of Israel, hoping to seize David himself (2 Samuel 5:17), as the shortest way of putting an end to the newly united state. So formidable was the invasion that the king found it desirable to leave his new city and go "down to the hold," the fortress probably of Adullam, with such forces as he could collect; and when the enemy "spread themselves in the Valley of Rephaim," he sought direction and promise of victory from God before attacking them, and received the answer, "Go up," etc. Christians are called to a warfare with powerful enemies, who are the enemies of Christ and his kingdom; and it is their satisfaction that they have received Divine assurance of victory. They have to fight against the world, the flesh, and the devil, as they assail themselves and endanger their salvation, and as they prevail in the world and even invade the Church. They are powerful foes, with many resources at command, and their onset is at times alarming. As the Philistines with David, they may be expected to make specially violent assaults when special prosperity has been attained, but the results are not yet fully established. But it is the joy of Christ's warriors that victory is certain. Each faithful soul shall successfully fight his own way to heaven, and the Church shall gain final and complete success in the battle with evil.
I. HOW THE ASSURANCE OF VICTORY IS IMPARTED. How does God assure us that we shall be successful in the Christian war?
1. By the intuitions of the soul. When we distinctly place before our minds the combatants, we cannot doubt which will ultimately be victorious. It is a conflict between good and evil, truth and error, right and wrong, holiness and sin, God and Satan. Evil is mighty, but good is almighty, because the living, true, and holy God is almighty.
2. By the promises and prophecies of his Word. These assure victory to every faithful soul in his own personal contest (see 1 Corinthians 10:13; Ephesians 6:10-13; James 4:7; Matthew 24:13), and triumph to the Church in the conflict with error and sin in the world, notwithstanding the deep and firm hold they have upon men, their extensive prevalence, their long reign. These assurances abound throughout the Scriptures, culminating in the descriptions of the conflict in the Apocalypse, and of the victories of the great Leader and his forces, and summed up in the triumphant shout of the great voices in heaven: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever" (Revelation 11:15).
3. By the mission and work of our Lord Jesus Christ. He came as our "Leader and Commander" (Isaiah 55:4), and, by his personal conflict, endurance, and conquests, not only led the way for his followers, but secured victory for them. "Be of good cheer," he says, "I have overcome the world" (John 16:33; see also Hebrews 2:9, Hebrews 2:10, Hebrews 2:14-18; 1 Corinthians 15:24, 1 Corinthians 15:25).
4. By the victories already won. The gift of the Holy Spirit and his mighty operations in apostolic times and all through the Christian centuries. The victories over the old paganism; the Reformation; the revivals of religion at various periods; the successes of modern missions. Every true hearted Christian has in his own experience not only a pledge of final victory for himself, but an encouragement to seek the salvation of others.
II. THE EFFECT WHICH SUCH ASSURANCE SHOULD HAVE UPON US. "Go up." Engage in the battle with evil; and do so with:
1. Confidence and courage.
2. Resolute zeal and determination.
3. Persistency, notwithstanding all delays, discouragements, and partial failures.
4. Songs of victory. Not only forevery advantage gained, but for the final and complete victory already to faith as good as won. If the hope of victory in other conflicts produces such effects, much more should the absolute certainty which the soldiers of Christ have. An altogether ill effect is that which the Divine assurances produce on some. They say that, as the battle is the Lord's, and he is sure to conquer, their efforts are needless. As relates to a man's own salvation, such a persuasion is fatal; for victory is promised only to the earnest combatant, and the assurance of Divine operation is made a reason why we should "work out our own salvation" (Luke 13:24; 1 Timothy 6:12; Philippians 2:12, Philippians 2:13). And as respects the spread and triumph of the kingdom of Christ, such a feeling indicates ignorance, indifference, indolence, and unfaithfulness, rather than faith in God. It is quite inconsistent with both Scripture and reason, and will deprive those who cherish it of all share in the joy of final victory, even if they are not utterly cast away as "wicked, slothful, and unprofitable" (Matthew 25:26, Matthew 25:30).—G.W.
2 Samuel 5:24
Divine omens of coming victory.
"When thou hearest the sound of marching … then is the Lord gone out before thee," etc. (Revised Version). The Philistines were a brave and determined people, not easily beaten. Repulsed and scattered "as the breach of waters," they reunite and return. David, inquiring of God, receives directions differing from those given him on the former occasion. He is instructed not to "go up" to the higher ground occupied by the Philistines, but to make a circuit to their rear, where was a plantation, and when he hears a sound as of marching on the tops of the trees, then to attack the foe with spirit and energy, knowing that God was gone before to give him certain victory. The enemies of the Christian and the Church are similarly persistent, and must be assailed and defeated over and over again. Indeed, the conflict is continuous. There are, however, certain times when we are specially to "bestir" ourselves, with assurance of conquest; and these are often indicated by special signs that the supernatural powers are "marching" on to lead us and give us success.