VIII. GOD'S JUDGMENT FORESTALLED BY CONSCIENCE. History is a mental reflector. In Nathan's story, which was not a parable to David when he heard it, David saw a sin and a judgment. He was true to his better qualities when he denounced the sin and pronounced sentence of death. The story became to David a parable the moment the prophet said to him, "Thou art the man!" The whole figures then become specific, and he was the one most conspicuous against whom the judgment was pronounced. The psychological and moral changes involved in this we cannot now deal with; the point is that, when David's aroused righteous indignation pronounced judgment on the evil man, the human conscience really forestalled the judgment of God on David's sin by declaring its deserts. God does not, in providence or on the day of judgment, declare anything really new to the impenitent sinner. Conscience some time or other has virtually given the sentence of condemnation. Those who worked themselves up to a state of self-delusion (Matthew 7:22, Matthew 7:23) knew a time when the conscience witnessed against the formalities which issued in its being seared (Ephesians 4:19; 1 Timothy 4:2). It is this assent of conscience which will render the sense of injustice impossible in the future judgments God may see fit to bring on those who "hold the truth in unrighteousness."
GENERAL LESSONS.
1. We should take warning from the instances in the Bible, and not presume on God's silence, or think that, because we are left to pursue our own courses, it will always be so.
2. There are always in existence agents or agencies by which in due time sin will be rebuked and exposed either in this life or in the life to come (Matthew 10:26; 2 Corinthians 5:10).
3. In dealing with the lapsed we should not act on the same rule in all cases, but deal with each according to his peculiar character.
4. It will repay parents, teachers, and evangelists to study human nature and the records of biography and sacred history to find out the best methods of reaching the conscience of the impenitent.
5. We should be ready, as was Nathan, to carry through the most painful duties when God calls us in his providence to them.
The convicted sinner.
The fitness of the parable is revealed in its sequel. Nathan, laying aside the character of a friendly visitor relating a story of wrong, now assumes the functions of the prophet of God, and turns the whole light and force of David's just indignation in upon himself, and, with an incisiveness most irresistible, brings an accusation of guilt without naming the actual deed done; states the aggravating circumstances arising out of the exceeding goodness of God in the past; declares the retribution about to come; and, on witnessing the true penitence of the sinner, announces the fact of forgiveness, but qualifies the announcement by foretelling an event of blended justice and mercy. The commission of sin is unhappily common enough, and also, we may thankfully admit, the conviction of sinners is an event of frequent occurrence. Few sins exhibit the peculiar aggravations of this one of David, and few convictions are more sudden and thorough than his; but as there are common qualities in all sins and true convictions of sin, we may regard this case of David's as setting forth features in human experience and Divine procedure universally true.
I. THE FACT OF SIN IS BROUGHT HOME TO THE CONSCIENCE. David all along knew of the existence of the sin, but had conducted himself as though it were not. In general terms he would doubtless speak of sin as an evil of deepest dye, and desire its banishment from mankind. Such sentiments were at the base of his deep interest in Nathan's story, and gave rise to the outburst of indignation. Sin was evil, the sinner ought to be punished, the doer of this deed must come under the ban of law. All this was quite correct. It was orthodoxy. The friendly visitor could not but admit its force. But it was just here, when David was dealing with generalities, and was eager to see general principles applied to a particular case, that Nathan brought him away from the general to the particular, from others to himself. "Thou art the man!" This was a straight charge. Nathan held a twofold position—he was a man in Israel, a subject and neighbour, a pious friend of David's; he was also a prophet, a representative of God, and in that capacity a superior to David. When, then, the friendly visitor said, with an unrecordable tone and gesture, "Thou art the man!" it was evident to David
II. THE AGGRAVATION OF SIN IS SET FORTH. As soon as the charge is brought home, and before the paralyzed man can speak, the prophet, in the name of God, with swift words reminds him of his privileges and the manifold blessings and honours God had showered on him or was ready to grant if needed. He was a chosen servant of the Eternal, called to perform a part in the working out of a great future for the world; he had filled a position of honour and influence; he had been charged with high and holy duties; he had been blessed with plenty, and more than ordinary provision for the necessary cravings of nature (2 Samuel 11:7, 2 Samuel 11:8). Yet, "Thou art the man!" None can doubt that here was sin of the most aggravated character. No sin is excusable or free from Divine condemnation; otherwise it were not sin, but weakness or fault. But some sins are worthy of being punished with "many stripes" because of being committed under special circumstances, e.g. the possession of religious light and feeling; the occupation of a position of power, and the being recipient of manifold tokens of Divine care and love. But be the privileges many or few, when God brings home the guilt to the conscience, the sin is revealed in the light of past mercies. The swift review of David's advantages by Nathan finds its analogue in the swift floating before the mind of the circumstances of one's position which render the sin so utterly inexcusable. Men see in a few moments the reasons for their utter shame and self-abasement. This is a feature in all true conviction, and tends to the proper prostration of the soul before God. Saul of Tarsus knew this. It is an unspeakable mercy that God does set our sins in the light of his great goodness.
III. THE HEART IS PROBED TO REVEAL THE CAUSE OF SIN. "Wherefore hast thou despised the commandment of the Lord?" (2 Samuel 11:9). No sooner did the light flash on the conscience to set forth the aggravated character of the sin, than with unrelenting incisiveness the "wherefore" followed to probe those depths of the heart from whence the evil sprang. The question really contains an inquiry and a statement. Why? "Thou didst despise." The eye of the sinner is turned in upon himself, to search out and behold those vile feelings and false principles out of which issued the preference of self-will over the holy will of God, which had been so clearly expressed in the Law of the Lord and in the special intimations of Providence. "The heart is deceitful above all things, and desperately wicked: who can know it?" The time of conviction is a time of probing and searching. It is well for men under conviction to face the real facts, and get at the causes that lie out of sight. There must be some dreadfully subtle evils lurking within to induce a man to "despise" the august majesty of God's will by setting it aside. Was it not in reference to this probing, and probably in reference to this very deed, that the psalmist said, "Search me, O God" (Psalms 139:23; cf. Psalms 51:5, Psalms 51:6, Psalms 51:10)?
IV. THE PUNISHMENT OF SIN IS BROUGHT TO MIND. The prophet ceases not; without giving the convicted man time to speak, he passes on to tell of the retribution that is sure to come by the will of God. The man of whom Nathan once spoke such good things (2 Samuel 7:12-17) is now informed of coming trouble in life; that this trouble will be the same in kind with that of his sin—murder and adultery; that it will not be secret, as was his, in performance, but open, to his disgrace; that it will arise out of his own house, consequent in a measure on the mischief wrought by his own sin on his domestic life. Had David not fallen, he would have been a different man, and consequently his private influence at home among his children would have been more holy and powerful; his relation to his kingdom would have been more satisfactory, and therefore moral and political circumstances would probably, arise of so important a character as to have prevented the creation of the conditions out of which the troubles now recorded in his later history arose. He was to reap according to his sowing. In the conviction of sin, the recognition of personal guilt is the chief element, as we have seen (division I.); but just as here the messenger revealed the aggravation of the guilt, probed the heart for causes, and referred to coming retribution, so in the simple processes of mind attending true conviction there is an anticipation of punishment—an assurance that evil is coming on the soul as a consequence of sin done. Sin is transgression of law; law involves authority to vindicate its righteousness; and, as soon as the conviction of sin is real, the logic of conscience points to coming judgment. Whether it be a temporal judgment, as in Old Testament references, or eternal, as in New Testament references, the experience is virtually the same.
V. THE CONFESSION OF GUILT IS ABSOLUTE. The guilty king sat in silence till the prophet had delivered his charge. The time was brief, but the power accompanying the words was Divine. Swifter than lightning the spell of hypocritical concealment was broken. The bonds in which the unholy passion had long held the soul were snapped asunder. The eye of conscience, turning in upon self, gave fresh life to the old suppressed loyalty to righteousness and God, and, as a consequence, the confession came, "I have sinned against the Lord." The question as to whether the historian here simply gives a summary of what passed, and intended to include also the fifty-first psalm, or whether literally this is all that was said and done, does not affect our purpose. There is here a recognition prompt, unqualified, of sin, not as a fault, a weakness, but of sin as known by conscience and stamped with the curse of God and man. It is also a recognition of sin as against God, not as a wrong done to Uriah, Bathsheba, or Israel, or his own family. The conscience is not indifferent to the injuries done to men, but when fully aroused, and face to face with sin as sin, it seems to see only God. Hence the expression in Psalms 51:4. Again, there is pain and shame, not because of what men may say or do, not because personal influence will now be weakened, but because it is sin. It is the sin which troubles and appals the truly convicted soul. Moreover, there is abstention from all claim to consideration; no excuse, no palliation. The convicted one can only say, "I have sinned." There is obviously an inward bowing of the spirit before the holy God; an absolute surrender as undone, condemned, helpless, lost. The very brevity of the confession bespeaks the depth of penitential woe. Contrast the wordy confession (1 Samuel 15:17-25; cf. Luke 15:18, Luke 15:19; Luke 18:13).
VI. FORGIVENESS IS FREE, FULL, BUT QUALIFIED. How long Nathan stood by the prostrate silent king, and whether this confession was the literal whole or not, we do not know; but he saw enough to enable him to say in the name of God, "The Lord bath put away thy sin"—a statement clear and unreserved, intended to go home to the smitten heart. The forgiveness of sin has to do with a personal relation of God to man. It is the restoration of the personal relation of favour and fellowship which had been inter rupted by sin. It is conditional on true repentance, the objective ground being the sacrificial death of Christ—under the Old Testament dispensation by anticipation (Romans 3:25), and under the New by retrospective reference. God is the sole Judge of the reality of repentance. He looketh at the heart. He knew that David's conviction had issued in the state' of mind known as true repentance, and foreseeing this before it occurred, he commissioned the prophet to "declare and pronounce" to David "being penitent," the remission of his sin. "Thy sins are forgiven thee!" Blessed words! How often brought to penitents since our Lord uttered them! But the pardon left untouched the natural consequences of sin referred to in Psalms 51:19, 20, because a personal relation does not alter the course of the forces which a man sets in motion on earth by his sin. Also, the child born must die, not to its injury, but gain, yet in judgment, so that the father should not find comfort in the fruit of his sin, and in mercy, lest there should be a living memorial of his guilt and shame to which men might point and further blaspheme the Name of the Lord. The same holds good of our forgiveness; it is free, full, but qualified by the continuance of some ill consequences which chastise us all our days. The sinner never entirely gets rid of all the earthly effects of his sin while on earth; they work in his flow of thought and feeling, and often in the checks on his influence, and possibly on the character and health of others. The full redemption comes with the glorified body and the new heavens and earth.
GENERAL LESSONS.
1. The first thing to be sought in men in order to their salvation is a due recognition of themselves as sinners in the sight of God. A general recognition of the evil of sin as distinct from consciousness of personal guilt may really be a cover for unpardoned sin.
2. The tendency and drift of God's messages to men living in sin is to bring them to a right mind in reference to their personal position in his sight, as a preliminary to their seeking forgiveness.
3. Much will be found to depend, in respect to religious views and action, on the apprehension men have of what Sin really is and their own guilt. A prepared state of mind is necessary to get good out of gospel statements.
4. The Christian religion especially lays stress on intense individuality in our relationships to God and to good and evil, and aims to bring us to a true self-knowledge.
5. It is an astonishing illustration of the tremendous power of our lower tendencies that they may even gain ascendency over men of most exalted privileges and whose very position would suggest superiority to them.
6. It behoves Christian people living in the enjoyment of many advantages to consider well their conduct in comparison with that of others less favoured.
7. The essence of sin abides in all times, though the form may vary; for as Adam preferred the suggestion of the evil one and so despised the word of the Lord, so did David; and on this method did Satan seek to win over Christ in the wilderness.
8. It is of extreme importance to remember that we may carry about with us deep laid and subtle tendencies which may assert their power in an unguarded hour; and hence we should often probe our heart, and search and see by the help of God whether there be any evil way within us.
9. It should operate as a deterrent to know that our sins will entail unavoidable social and physical troubles as long as life lasts.
10. We are authorized in speaking to the truly penitent of the free and full forgiveness which God has in store for them, and which through his abounding grace they may have at once.
11. In the fuller sense of the words it may be declared to the penitent that they shall not die (John 3:16).
12. The evil deeds of professors are a stumbling block to other men, and give occasion to them to blaspheme, and as this must be a most bitter element in the life of the restored backslider, so it is a warning to all Christians to take heed lest they fall, and so bring occasion for reproach on the Name which is above every name.
2 Samuel 12:15-31
The facts are:
1. The child born to David becoming very sick, he entreats God for its life by prayer and fasting.
2. He persists in refusing the consolations which the elders of his household offer him.
3. The child dying on the seventh day and David observing the whisperings of his servants, at once ascertains by direct inquiry the certainty of it.
4. His servants noticing that, on ascertaining the fact of the child's death, he lays aside the tokens of grief and resumes his wonted manner, are amazed at his conduct.
5. Whereupon he justifies his conduct, and intimates his expectation of some day going to the child.
6. Bathsheba is comforted by David, and bears to him another son, Solomon.
7. Joab, carrying on war against Rabbah of the Ammonites, and being about to bring the war to a conclusion, urges on David that he should come and enjoy the honour of taking the city.
8. David, complying with this request, takes possession of Babbah, and acquires the king's crown with much spoil.
9. He completes his conquest of the Ammonites by causing some of them to endure great sufferings.
Providence and natural affection.
The mercy of God to David was immediate, and it continued throughout his life; the judgment with which it was tempered was chiefly to come in days hence, but it began in the severe sickness of Bathsheba's child. It is not an unusual thing for a father to have to face the loss of an infant; in such cases natural affection will manifest itself in unmistakable forms. The extraordinary way in which David's feelings were excited by the apprehended death of this child is to be accounted for by reasons springing out of the peculiar circumstances of his position. These will appear as we proceed to consider the struggle between natural affection and the order of Providence.
I. THERE IS A CERTAIN REASONABLENESS IN THE PLEADING OF NATURAL AFFECTION AGAINST WHAT SEEMS TO BE THE ORDINATION OF GOD. The declaration of the prophet (2 Samuel 12:14), that the child should die, was accepted by David as an ordination of God, and the severe sickness which came on soon after Nathan's departure was interpreted by the king as the first stage in the execution of it. But David was not conscious of a rebellious spirit in the exhibition of such distress, and in such earnest entreaty that the intended cause of providential judgment might be averted. Human affection is as much a part of the order of Nature as is the law of gravity, and its spontaneous action is as natural as is the falling of a weight to the earth. Affection is nothing if it does not feel. There is no law requiring it to be annihilated, if that were possible, in presence of the inevitable. To the pious Hebrew all charges in nature were brought about by God; they were the outcome of his will, as surely as would be the death of this child according to the word of the prophet. Divine ordinations were silent and spoken. Yet the silent ordinations in daily providence were modified by prayer and to meet new conditions; and why, then, might not this spoken one be modified at the entreaty of an agonized parent? As a father, he could not help thinking of this infant as a severe sufferer in being deprived of the blessing of life through no fault of its own. If spared, the child might be a perpetual memorial of befitting sorrow and shame, and so would help to keep him lowly and penitent. Nor could he but feel for the poor woman cruelly sinned against, and whose grief would be consequent on her husband's sin. Moreover, precedents were not wanting in the case Of Abraham (Genesis 18:20-33) and of Moses (Exodus 32:30-35), in which men pleaded against what seemed to be inevitable. Subsequent to David's time, we know that men were permitted to pray against the apparently inevitable (Joel 2:12-14). Our Saviour gave utterance to human sensibility when he prayed that, if possible, the cup might pass from him. God has never expressed displeasure at the utterance of the sorrows which spring from natural affection, for feelings often struggle thus with the course of providence. Stoicism has no place in Christianity. The physical order is subordinate to the moral.
II. INTENSE FEELING IS REASONABLE WHERE OUR SINS HAVE TO DO WITH THE ANTICIPATED DISASTER. The intensity of David's anguish arose, not from the fact that he was a father, but from the knowledge he had that the providence that was bringing death to his child was connected with his own sin. That another should suffer for his sin, and this other a little child, was indeed a bitter reason for pleading with God. Although the course of providence, which connects the suffering of offspring with the sins of parents, is in the widest moral bearings of the fact, both just and merciful, yet it is not always seen to be so. Nevertheless, the great anguish of the evil doer on that account is not a protest so much as a lament over his own sin, and a prayer that, if possible, this organic issue of sin may, by some intervention, be prevented or modified. The educational value of that feeling on the life of a repentant sinner is of great worth in itself, and really leads to the formation of a character that shall, in the order of providence, do much to lessen the evils that otherwise would arise.
III. THE RESORT OF NATURAL AFFECTION WHEN STRUGGLING AGAINST THE ORDER OF PROVIDENCE IS TO GOD. A great change had recently come over David. The alienation of the backsliding heart was gone. As of old, so he now brings his sorrows and troubles to his God. The overwhelmed heart flies to the Rock that is high. He sits not with the scornful, mocking at the ways of Providence, and seeing evil where only there is mysterious judgment. The best and tenderest feelings of human nature, where sanctified by the spirit of piety, turn instinctively to God for help, and they find prayer as the form in Which their yearnings are expressed. Some men fancy that they only see and feel the apparent severities of the providential order, and that sullen vexation and displeasure ate the only appropriate conditions of mind in relation to it. Christians see and feel quite as much, but their bruised spirit finds refuge in him who ordains all in justice and mercy, and implores him, so far as may be wise and good, to let the penitent, entreating heart count for something among the elements which determine the ultimate issues.
IV. WHEN THE COURSE OF PROVIDENCE IS FOUND TO BE UNALTERABLE, NATURAL AFFECTION IS SUBORDINATED TO THE HIGHER PRINCIPLE OF ACQUIESCENCE IN THE WILL OF GOD. David was right in feeling as he did, in expressing his feeling in earnest prayer, in waiting as long as there was hope of reversal of the sentence. He acted as a father, as a husband, as a penitent. But when once the human desire and human view of wisdom and kindness were proved, by accomplished fact, not to be in accord with Divine wisdom, then, as became a trustful, restored child of God, David ceased to plead and to be in anguish. "Not my will, bat thine be done!" was the spirit of his action. It was his duty and privilege now to rest in the Lord, and believe that he will bring to pass the kindest and wisest issue. The death of the child is accepted as the best thing, and the evils once supposed to issue from the event are now believed to be qualified by a love which maketh all things work together for good. It is the sign of an enlightened mind when a man can thus rise from his griefs, and conform his mental and moral-and social life to the unalterable will of God. It takes time for a good man to recover from the natural, and, therefore, reasonable, outflow of his feelings; but when he does recover, he retains all the sanctity and softening influence of his anguish in combination with a calm spirit, concerned now in ministering to the consolation of others (2 Samuel 12:24), and cheered by the hope of a time when the breaches caused by sin will be healed (2 Samuel 12:23).
GENERAL LESSONS.
1. It becomes us to regard all death in our homes as connected with sin, and we should always give due weight to its moral causes in our consideration of the course of providence.
2. There may exist high moral reasons why intense earnestness in prayer is not always successful; and yet it may be true that God does answer fervent prayer.
3. Men not familiar with the secret life of a Christian are not in a position to understand his conduct on special occasions, just as David's servants could not understand his conduct in relation to the death of the child.
4. We should avail ourselves of such light concerning the future as may be vouchsafed, in order to obtain consolation amidst the bereavements of life (2 Samuel 12:23).
5. The doctrine of recognition in heaven is certainly in accord with sanctified instincts, and may be held as variously hinted at in Scripture (2 Samuel 12:23; cf. Matthew 17:3, Matthew 17:4; 1 Thessalonians 2:19).
Tokens of restoration.
In 2 Samuel 12:23, 2 Samuel 12:24 we have two statements which incidentally reveal the reality and completeness of the restoration of the fallen king to the favour and care of God.
I. THAT RESTORATION TO GOD AFTER A FALL IS A REALITY. It is not a state rendered problematical by the observance of conditions extending over a long period. David was at peace with God, and God did regard him with unqualified favour. Old things had passed away—the displeasure of God, the fear and apprehension of the man; the relation of complacent delight and tender care on the one side, and filial love and trust on the other, was now complete. It is important to keep this truth clear. It is bound up with the great doctrine of justification. God once accepting and forgiving a sinner becomes and remains to him a gracious God, forgetting all the past and cherishing only love and tender interest. It is a misreading of the gospel, and implies an ignorance of the most blessed Christian experience to imagine that a really forgiven one is kept in suspense and dread, or that God is holding back the fulness of his favour till we have repented a little more, or more fully perfected our general life. We are accepted in Christ. When he "restoreth" our "soul" (Psalms 23:3), it is actual, not possible, germinal restoration.
II. THAT THE TOKENS OF RESTORATION VARY ACCORDING TO CIRCUMSTANCES, The inward token in David's case was the assured peace of a conscience purged by the grace of God (Psalms 51:7-10, Psalms 51:12), which came in answer to his penitential cry. The outward token was the life of another child, the peaceful order of the kingdom, and especially this welcome message of the prophet (2 Samuel 12:25). The reality of restoration was known as soon as the almighty word of pardon was spoken, the confirmatory signs of it—to strengthen the heart and ward off subtle temptations of the evil one-came in process of time. No doubt fallen Peter found pardon during the dark night of his penitence; but the outward token, which was also an instruction to the other disciples not to distrust and shun him, came in the gracious message of the angel of the Lord, "Tell his disciples, and Peter" (Mark 16:7), and again in the exhortation and encouragement given in the presence of those who might otherwise have distrusted him, "Feed my sheep" (John 21:15-17). The ordinary sign of full restoration is in the "witness of the Spirit" (Romans 8:14-16), and the outward care and blessing vouchsafed to our work of faith and labour of love (John 15:7, John 15:8). God will be sure to give his people some "token for good" (Psalms 86:17).
III. THAT SIGNS OF GOD'S FAVOUR SHOULD BE GIVEN IS AN ILLUSTRATION OF HIS WONDERFUL CONSIDERATION FOR HIS PEOPLE. There is something truly wonderful in this grace shown to David. Not only is he forgiven and treated in all things spiritual as though he had not sinned; not only permitted to reign over Israel, and enter into close, though it may be very subdued, fellowship with God; but God goes, as it were, out of the ordinary course of providence, and sends a messenger to give him, in this other name for his child, a special sign of full restoration. Thus the occasional doubts suggested by the evil one, the possible distrust of the prophet in Israel and those under him, and the sneers of the profane, are all anticipated by the love that slumbers not and that cares most tenderly and minutely for all the need of the reconciled ones. "How excellent is thy loving kindness, O God!" (Psalms 36:7); "He is rich in mercy, and plenteous in redemption."
Rabbah's lesson to mankind. The fall of David occurred while the war was going on under Joab (2 Samuel 11:1, 2 Samuel 11:7, 2 Samuel 11:25). It is probable that, as the historian began to tell the story of the fall, he thought well to finish it, with the account of the restoration, before he took up again the account of the campaign being carried on against the Ammonites. We shall assume, therefore, that the fall of Rabbah referred to in 2 Samuel 12:26-31 took place in the interval between the sin of David and the birth of Solomon (2 Samuel 12:24). The narrative is inserted here doubtless with the primary design of completing the history of David's wars, and thus keeping up the continuity of his exploits. But as all Scripture is written for our learning, we may notice a few incidental lessons suggested by the capture of the city of Rabbah.
I. A GOOD MAN'S FALL INTO SIN UNFITS HIM FOR MANY OF THE DUTIES OF HIS DAILY LIFE. Joab was not only left to carry on the war alone, but he even felt it to be right (2 Samuel 12:28) to stir up the king that he might come and take part, and so share in the honour about to be won. The secret of this most probably lay in the fact that, during and after David's entanglement with Bathsheba and crime against Uriah, he was not in a mind to enter upon the perils of war. A woman's spell was on him; his conscience was secretly troubled; he who feared not the lion or the giant now fears lest, if he go to the war, he should be slain. Therefore he tarries in Jerusalem (2 Samuel 11:1-25). His sins rendered him incompetent to do what otherwise he would have done, and it required even an urgent request from his general, coupled with an assurance that the city was virtually captured already (2 Samuel 12:27-29), to induce him to move. There are sins which sometimes drive men to desperate deeds and perilous places, and give apparently more zest to life; but in the case of good men, a known habit of sin impairs their energy in life; it creates an abiding fear; it paralyzes certain incumbent moral actions; it keeps from entering on work which otherwise would be cheerfully undertaken; it makes him less a man.
II. THOSE WHO DO DELIBERATE DEEDS OF WRONG TO OTHERS COURT AN INFLICTION ON THEMSELVES OF SIMILAR EVILS. This account of the infliction of tortures on the Ammonites (2 Samuel 12:31) is the first instance in Hebrew history of such a deed, and it seems strange that David should have ordered it. But without justifying the retaliation, the point here to be noted is that the Ammonites laid themselves open to such treatment by their own actions. They had proposed barbarous conditions of servitude to men of Israel in the time of trouble (1 Samuel 11:1, 1 Samuel 11:2) and they had cruelly insulted David's ambassadors (2 Samuel 10:1-6). It is also probable that in this protracted war they may have carried out these barbarous tendencies towards prisoners taken in war. They thus, by deeds of cruelty, sought for deeds of cruelty to themselves in their day of defeat. There is doubtless a principle of retaliation in kind recognizable in the law of nature. As a man soweth so he reapeth. What they do to others they so far justify others to do to them, that they have set an example and are incapable of protest. In some guarded form this principle enters into human law, national and international. In the Mosaic code it received specific illustration (Exodus 21:22-25). Whether David was right or wrong, the Ammonites courted torture by evil deeds, as men now court evil from their imperfect fellow men by evil deeds to them. The harsh employer courts distrust and injury from the employes. Tyrannical rulers court plots, conspiracies, and possibly assassinations, from oppressed subjects.
III. THERE ARE PROPHETIC SYMBOLS OF HONOUR FALLING ON THE RIGHT HEAD. It was, perhaps, on the part of Joab and the army, a mere feat of military triumph to place the heavy crown of the Ammonite god (for so we take it to be) on the head of David; but it was suggestive at the time to all spectators of the honours that ought to come, and in course of years were coming, on One who was the Anointed of the Lord. And to us it seems to suggest the ultimate passing of all highest honours, long usurped, to him whose right it is to reign, and who is not only said to be worthy of all honours (Revelation 4:11; Revelation 5:12, Revelation 5:13), but is so gradually acquiring them that he at last shall be crowned with many crowns (Hebrews 2:9; Revelation 4:10; Revelation 19:12). In the triumph of every good man over evil, we see a symbolic intimation of the final triumph of the Son of man over all enemies (1 Corinthians 15:25). In the distinction awarded to any of Christ's servants, who are really his representatives in the world, because of the destruction of some monstrous evil, we have a symbolic representation of the glory and honour that will come on the head of the great Deliverer, when to him every knee shall bow, and the last enemy shall have been destroyed. Faith can see coming victories in passing events.
IV. THE EDUCATION OF THE CONSCIENCE IN HUMAN RELATIONS IS VERY SLOW. The principle of retaliation is in all legal punishments (division I.), but the application of the principle is a matter of judgment, and the judgment depends on the culture of the conscience. There are coordinate powers in human nature. The feeling of benevolence has a place as truly as a sense of justice. It depends on the degree in which conscience is cultivated as to whether the rigid carrying out of what justice may seem to demand, i.e. the spirit of retaliation in the name of love, not of self, should be tempered by kindly consideration, and to what extent. Probably David at this time was in the degenerate mood of mind brought on by his fall, and therefore restive and harsh, as men are when the heart is corroded by guilt. But at all events, in those times there was not that fine sense of delicacy in regard to human suffering as now. The same mental and moral condition prevailed during the ages of persecution for religion. Romanists and Protestants did once what now their descendants would be shocked at. It is a defective education of conscience which enables men to live in careless ease and luxury while thousands are lacking food. Christ only was perfect Man. If all were like him, every consideration would be paid to human feeling in the administration of justice, and in the private relations of life.