2. God provides means for the restoration of those who backslide from him. By chastisements, by the voice of prophets and conscience, by the pleading of the Spirit, by the varied events of providence causing the erring child to feel how evil and bitter a thing it is to depart from God, he opens a way by which they are brought back again. David knew this. "He restoreth my soul" (Psalms 23:3). How wonderfully wise and gentle these means often are is well known to many who once were as sheep going astray, and had lost the blessedness of fellowship formerly known.
"Return!… O chosen of my love!
Fear not to meet thy beckoning Saviour's view
Long ere I called thee by thy name, I knew
That very treacherously thou wouldst deal;
Now I have seen thy ways, yet I will heal.
Return! Wilt thou yet linger far from me?
My wrath is turned away, I have redeemed thee."
IV. GOD'S WAYS IN DEALING WITH HIS BANISHED ONES ARE A MODEL FOR US. The wise woman had spoken of the ways of God with his banished ones in order to induce David to follow in the same course with respect to Absalom—the implication being that, when once a good man is reminded of the ways of God, he will without further urging act in the same manner. The parallel between the relation of Absalom to David and the relation of a sinner to God may not in every detail be perfect; but there being a resemblance in the substantial facts—banishment of a son because of high-handed deeds of wrong—it follows that there should be a resemblance, in the bearing of the earthly father king to his son, to that of God to his sinful child. The two features of God's bearing toward his own are:
The reference evidently is not to the legal code, which in several cases recognizes capital punishment for certain offences, for ends civil and social, but to the general principle and method of God's dealing with sinful man in his highest relations to himself. He desireth not the death of the sinner, and therefore he, speaking after the manner of men, finds out some way of bringing about a restoration to favour consistent with his own honour and the claims of righteousness. In the New Testament this example is set forth in strong and varied terms (Matthew 5:43-48; Matthew 6:14, Matthew 6:15; Ephesians 4:31, Ephesians 4:32). The fact that there is a model in God's bearing toward us is only half the truth. It is our duty and privilege to act according to it. It is not enough to be kindly disposed. We are to "devise devices"—take the initiative—in seeking to restore those who may have done wrong and merited our displeasure. This is the hard lesson taught by Christ, which even his own people are so slow to learn. When will Christians be as Christ was and act as Christ did? It is often easier to sing hymns, hear sermons, and bow the knee in prayer.
GENERAL LESSONS.
1. The proper course for the poor and sorrowful and oppressed is, after the example of this widow, to have recourse to him who sitteth as King in Zion; for his ear is ever open to their cry, and there is an open way of access to his throne.
2. In all our approaches to the supreme throne we may, with more confidence than was displayed by this widow in David, act on the assumption of a mercy and wisdom that never fail.
3. It is not only a solace to the weary heart, but a sure means of help in our domestic cares, if we bring them before the notice of our God.
4. We see how often the best and most exalted of men, in their conduct and feelings, come far short of the character they should manifest, and how they may require even the teaching which comes from the spirit and deeds of the poor and troubled to raise them to a higher level of life.
5. It is possible for good men to be kind and generous towards others, and at the same time be unaware, till forced to see it, that there are features in their personal conduct day by day not in accord with the general generosity which they recognize and display.
6. We need to be reminded that the death of those we have cared for, should it come about while we are not acting kindly toward them (2 Samuel 14:14), is an unalterable event, a change which renders acts of kindness impossible—as water spilt on the ground cannot be gathered up again; and consequently we should seize passing opportunities of blessing them.
7. The sinful state of man is as unnatural as is exile to a king's son, and should ever be so represented (Isaiah 1:2, Isaiah 1:3).
8. All thanks and praise are due to God, in that he needed not any one to procure our restoration; all is of his own eternal love and free grace.
9. We should distinguish between the human setting of a truth and the truth itself. To "devise a means" is a human way of expressing the truth that God, from the beginning, before the foundation of the world (Ephesians 1:4; Revelation 13:8), ordained and arranged for our salvation, but that we see the prearrangement coming into form subsequent to the advent of sin, and think of it as being devised to meet that event after its occurrence. We say, "the sun rises," but it does not. Our forms of expression consequent on the appearance of things to us is not the exact utterance of absolute truth.
10. The force of a Divine example, when brought to bear on men who recognize the government of God, will often compel conviction when other means fail.
2 Samuel 14:21-33
Imperfect reconciliation.
The facts are:
1. David, referring to the promise he had made, sends Joab to bring Absalom from Geshur, Joab expressing in lowly form his thanks for the king's gracious attention to his request.
2. On Absalom's return he is ordered to abide in his own house, and not to see the king's face.
3. The personal beauty of Absalom is famous throughout Israel, and of his four children the only daughter is also reputed to be fair.
4. For two years Absalom remains in Jerusalem without seeing the king, whereupon he becomes dissatisfied, and sends to Joab, hoping, to send him to the king.
5. Joab, for some unexpressed reason, declines to give heed to the message, and, as a consequence, Absalom orders his field of barley to be burnt.
6. This event bringing Joab to him, Absalom remonstrates with the king through him against this semi-imprisonment, and demands to see the king.
7. The king yielding to the request, Absalom presents himself, and receives his father's kiss. Whatever may have been the secret causes operating on both sides, the course of the narrative clearly shows us that, although Joab seemed to have gained his point through the wise woman of Tekoah, yet the restoration of Absalom to his father's love and confidence was not perfect. There are, in the account here given of the relation of David to his son, illustrations of several important truths or recurring incidents of human life.
I. CONCESSIONS WITH RESERVATIONS. In the interview with Joab (2 Samuel 14:21, 2 Samuel 14:22) David distinctly intimated to him that he had "done this thing"—consented to Absalom's return in consequence of having been caught within the coils of the parabolic pleadings of the wise woman whom he had employed for that purpose. Apart from the force of the argument, the king was no doubt willing in some degree to comply with the request of so influential a man, especially as he knew more of his own life than was comfortable to reflect upon. Joab regarded it as a work of special grace that his wishes were thus considered; and most probably he went to Geshur to fetch Absalom, with cheerful expectations of a speedy removal of family difficulties. But although the king kept the letter of his concession in Absalom's permitted return, it is evident that he either repented of his original decision or had made, when giving it, a private reservation that, though returned, he should not give him a hearty welcome. Both Joab and Absalom (2 Samuel 14:24) appear to have reported themselves at the king's house, in expectation of full restoration, for he "returned to his own house." Such concessions as this are valuable in so far as they confer privileges otherwise not attainable, but they lose much value in being extracted by pressure and especially by the reservation which becomes subsequently known. It had been well, perhaps, had conditions been stated from the first. If possible, our agreements and promises should be expressed in terms that cover all we think and intend. The mutual confidence of society depends on the cultivation of frankness and candour. The first inconvenience is the least. The promises of God are "yea and Amen." There is no disappointing reservation for us when we arrive at the palace of the great King.
II. EMBARRASSMENTS OF PATERNAL CONDUCT. Great consideration is due to David when we endeavour to form an estimate of his conduct. His position, brought on, it is true, by his own sad sin, was most perplexing. On the one side there was
Then on the other side there was
III. THE DISCIPLINE OF PARTIAL PRIVILEGE. It is a severe but wholesome discipline for Absalom to be kept two years without full restoration. Possibly David may have ascertained from others that his temper was not much improved, and that he did not show the signs of penitence or regret becoming one who looked for full restoration to paternal favour. Then, also, David could not but remember that, with his own restoration to God, there was attached a temporal chastisement, which, while it did not touch the reality of the Divine forgiveness, was designed for public good; and possibly he may have thought that the privilege of returning to Jerusalem only might be accepted as a sign of actual personal forgiveness, and at the same time put Absalom under wholesome restraints. This kind of discipline does exist in human affairs and in Church life. Children and men are caused to feel that some inconvenience has resulted from their conduct, even though they are no longer punished. In so far as we fall in with the natural or designed tendency of this discipline, we may turn its annoyances into a means of recovery from the moral failings which have been our bane.
IV. THE PERILS OF PERSONAL ATTRACTIONS. The beauty of Absalom is referred to in such a way as to suggest that he was not only aware of it, but that it exercised a fascinating influence over others, and tended to gather around him persons likely to be influenced by personal appearances, and therefore not the most helpful to one who needs the stimulus and support of high moral principles. Personal beauty is a gift of God, and, were not sin in the world as a disturbing element in the physical and moral development of the human race, the probability is that the average beauty of form and expression would equal or surpass what is now regarded as exceptional. Unfortunately, it is sometimes allied to a vain and frivolous spirit, and in that case it becomes a snare. There are instances in which beauty has been associated with the devout earnest spirit of religion, and has been made tributary to obtaining a hallowed influence over others. Special prayer and strong safeguards are required for our sons and daughters whoso personal attractions may lay them open to the flatteries and friendships of the unwise and unholy.
V. THE INTIMATIONS OF DANGEROUS TENDENCIES. It was natural for Absalom to be restless under the restraint of two years, though, had his spirit been very lowly and penitent, he would have kept it within due limits. The treatment of Joab was an intimation that the daring temper which slew Amnon was still there. He who could set a field of barley on fire in order to get his messages attended to was capable, unless the tendencies were checked, of producing a more serious conflagration. The presence within a young man of strong passions, a violent temper, a hatred of restraint or love of pleasure, is a sign of danger. It is in the nature of forces to work their way outward. If we say, "the child is father to the man," we may also say that the moral forces within are the creators of the life without. Unless strong counter-influences are brought to bear to neutralize their action or to extirpate them, they will gain power by being daily cherished, and a free, jovial, handsome Absalom may become the notorious rebel, whose hand turns against his own father. Human life exhibits such developments still. Young men should interrogate their own nature, and fairly face the moral dangers that may lie there, before their power renders introspection and suppression difficult if not impossible. Those who have charge of the young should note signs of struggling forces, and adapt the moral education according to the individual requirement.
HOMILIES BY B. DALE
2 Samuel 14:1-20
(JERUSALEM.)
The woman of Tekoah.
1. In David "the king" we hero see that fatherly affection may come into conflict with regal justice. He must have perceived the ill effects of sparing Amnon, and felt constrained to punish Absalom. But his grief and resentment were mitigated by the lapse of time (2 Samuel 13:39). Nevertheless, though prompted by natural affection to recall his son, he was deterred from doing so by political and judicial considerations. And to overcome his reluctance a stratagem was devised, which, as the sequel shows, was only too successful. For by his weakness towards Absalom "he became guilty of the further dissolution of the theocratic rule in his house and in his kingdom" (Erdmann).
2. In Joab "the son of Zerniah" (2 Samuel 3:39) we see that a man may promote another's interest out of regard for his own (2 Samuel 3:22-30; 2 Samuel 11:16-21). "He may have been induced to take these steps by his personal attachment to Absalom, but the principal reason no doubt was that Absalom had the best prospect of succeeding to the throne, and Joab thought this the best way to secure himself from punishment for the murder which he had committed. But the issue of events frustrated all such hopes. Absalom did not succeed to the throne, Joab did not escape punishment, and David was severely chastised for his weakness and injustice" (Keil). "Joab formed a project by which the king, in his very capacity of chief judge, should find the glimmering fire of parental love suddenly fanned into a burning flame" (Ewald).
3. In the "wise woman" of Tekoah we see that skilful persuasion may so work upon natural feeling as to induce a course which is neither expedient nor just. The cleverness, insight, readiness of speech, tact, boldness mingled with caution, and perseverance, which she displayed (under the direction of Joab, who perhaps "stood by at some distance whilst she addressed herself to the king," 2 Samuel 14:21) are remarkable. Such qualities may be employed for a good or an evil purpose. In contrast with the reproof of Nathan, her persuasion
I. AN AFFECTING BUT FICTITIOUS APPEAL. (2 Samuel 14:4-11.) "And the woman of Tekoah came to the king," etc; making her appeal for help in an acted parable, like that of Nathan (2 Samuel 12:1-4). "Parables sped well with David; one drew him to repent of his own sin, another to remit Absalom's punishment" (Hall). This parable of the hapless son, or the avengers of blood, was intended, adapted, and employed:
1. To excite compassion toward the unfortunate: a son who had slain his brother "unawares" Numbers 35:11) in the field, and whose life was imperilled by the avengers, "the old family" (Numbers 35:7); and his widowed mother, whose only stay and comfort he was, whose "live coal which is left" would be quenched, and whose husband's "name and posterity" would be destroyed. "The power of the discourse lies in the fact that they are represented as already doing what their words show to be their purpose."
2. To procure protection against the avengers; who, according to ancient custom, sought to take his life (2 Samuel 3:22-30); their conduct being portrayed as persistently pitiless (Numbers 35:11), "and actuated, not so much by a wish to observe the Law, as by covetousness and a desire to share the inheritance among themselves" (Kirkpatrick); obscurely suggestive of the hostility exhibited toward Absalom. "Her circumstances (as a widow and living at some distance from Jerusalem, which rendered the case difficult to be readily inquired into), her mournful tale, her widow's weeds, her aged person, and her impressive manner, all combined to make one united impression on the king's heart" (A. Clarke). "In all this she intended to frame a case as like to David's as she could do; by determining which in her favour, he might judge how much more reasonable it was to preserve Absalom. But there was a wide difference between her case and his, however plausible soever their likeness might appear" (Patrick).
3. To obtain assurance of preservation from the king; which was given at first as an indefinite promise (Numbers 35:8), afterwards (through her importunity) in a more definite engagement (Numbers 35:10), and finally confirmed by an oath (Numbers 35:11). "Had David first proved and inquired into the matter which with cunning and deceit was brought before him, he would not have given assurance with an oath" (Schlier). "We should learn from David's example to be more guarded over all our feelings and affections, even such as are in their proper degree essential to a religious character" (Lindsay). "Neither shalt thou countenance a poor man in his cause" (Exodus 23:3).
II. AN EFFECTIVE BUT FALLACIOUS ARGUMENT (Numbers 35:13, Numbers 35:14); based upon the assumed resemblance between the case of the hapless son, of whom she had spoken, and that of Absalom, to whom she alluded as fully as she might venture. For her appeal had "a double sense," or twofold purpose—one clear, immediate, feigned, subordinate; the other dark, ultimate, real, supreme; and to the latter she now comes. "And why dost thou think [devise] such a thing as that of which I am now permitted to speak] against people of God? And by the king's speaking this word ['As Jehovah liveth,' etc; Numbers 35:11] he is as one that is guilty [or, 'self-condemned'], in that the king does not bring back his banished one." "My banished one!" he must have thought, as the main object of the woman's appeal flashed upon him. But she went on: "For we must die ['shall surely die,' Genesis 2:17], and are as water poured out on the ground that is not gathered up. And God takes not away a soul [nephesh, equivalent to 'individual life'], but thinks thoughts [devises devices] to the end that he may not banish from him [utterly] a banished one." She thus sought to persuade the king to recall his son by:
1. The obligation of his oath, in which "he had acknowledged the possibility of an exception to the general rule of punishment for murder;" sworn to save her son, who had killed his brother under severe provocation; and was consistently bound to spare and restore his own son in similar circumstances. But the difference between them, here kept out of view, was fatal to the argument. Absalom's crime was deliberately planned, executed by his servants under his order, and seen by many witnesses.
2. The welfare of the people of God, involved in the preservation and return of the heir to the throne. Although the king's sons and the whole court were against Absalom (Genesis 2:7), a large party of the people was in his favour. But the general welfare would have been more promoted by his just punishment, or continuance in exile, than by his restoration, as the subsequent history shows.
3. The mortality of men—the inevitable and irreparable decease of Amnon, Absalom, the king himself; the consideration of which should induce compassion and speedy help, lest it should be too late. But "even compassion, amiable as it is, will not justify our violation of the Divine Law, or neglecting the important duties of our station" (Scott).
4. The clemency of God; in forbearance and long suffering toward sinful men, and devising means for their restoration to his presence; such as David himself had experienced (2 Samuel 12:13; Psalms 51:11). His example should be imitated. But his forbearance is limited—he pardons only those who repent, and punishes the guilty; and for the king to spare the guilty on insufficient grounds, or pardon the impenitent, would be to harden the wicked in their wickedness, and to act contrary to the purpose, for which he is made "an avenger for wrath to him that doeth evil." The reasons assigned, though excellent in themselves, were inapplicable and fallacious. The noblest truths may be perverted to a bad purpose. A weak argument appears strong to one who is already disposed to accept its conclusion; and is a sufficient excuse for a course which he is inclined to pursue. By the manner in which her words were received by the king, the "wise woman" perceived that her point was practically gained; enough had been said, and leaving it to work its effect on his mind, she returned to the ostensible occasion of her petition for help; and "now she would go home happy (she said), as if this reference to the king's behaviour had been only the casual chatter of a talkative woman" (P. Thomson).
III. AN APPROPRIATE BUT FLATTERING APOLOGY for intrusion on the king (Genesis 2:15-20); expressive of:
1. The anxious fear and hope with which she had been impelled to make her request (Genesis 2:15).
2. The joyful anticipation and grateful assurance of rest which she now felt (Genesis 2:16, Genesis 2:17).
3. Devout admiration and praise of the king, on account of his wisdom in judgment; with a prayer for his prosperity: "May Jehovah thy God be with thee!" Fully acknowledging that, as the king surmised, she had acted under the direction of Joab," in order to bring round the face [aspect] of the matter" (to alter Absalom's relation to his father), she again commends the discernment of the king: "My lord is wise," etc. (Genesis 2:18-20). "When we are most commended for our discernment we generally act most foolishly; for those very praises cloud and pervert the judgment'" (Scott). "And the king said unto Joab, Behold now, I have done this thing: go and bring the young man Absalom back" (Genesis 2:21). "The feelings of the father triumphed over the duty of the king, who, as supreme magistrate, was bound to execute impartial justice on every murderer, by the express Law of God (Genesis 9:9; Numbers 35:30, 81), which he had no power to dispense with (Deuteronomy 18:18; Joshua 1:8; 1 Samuel 10:25)" (Jamieson). Although neither the end of the woman's address nor some of the means are employed can be approved, yet much may be learnt from it concerning the art of persuasion; e.g. the importance of
2 Samuel 14:14
As water spilt upon the ground.
Water is a gift of God, very precious, especially in lands where it is scarce, and often longed for as a means of quenching thirst, renewing strength, and preserving life (2 Samuel 23:15; Psalms 63:1). But it may be thrown away, poured out and lost, by design or accident, through the overturning or fracture of the vessel in which it is contained. Human life, also, is a Divine gift, precious beyond all earthly possessions. But it is contained in "a body of fragile clay" 2 Corinthians 4:7), which is sooner or later destroyed like "the pitcher shattered at the well" Ecclesiastes 12:6); and thus "we are as water," etc. We have here—
I. AS IMPRESSIVE ASPECT OF DEATH.
1. It must take place in all, without exception. "It is appointed," etc. (Genesis 3:19; Romans 5:12; Hebrews 9:27).
2. It may occur to each of us at any moment (1 Samuel 10:3).
3. It puts an end to the useful service which might have been rendered. Only while the water remains in the vessel can it be of immediate use.
4. It cannot by any possibility be repaired, or "gathered up again." "As the waters fail from the sea," etc. (Job 14:11; Job 7:10); "as waters melt away," etc. (Psalms 58:7; Psalms 39:13; Psalms 49:7-10; Psalms 103:16). "Death is of all things the most terrible, for it is the end" (Aristotle).
"What is your life? 'Tis a delicate shell,
Cast up by Eternity's flow;
On Time's bank of quicksand to dwell,
A moment its loveliness show.
Returned to its element grand
Is the billow that brought it on shore;
See, another is washing the strand,
And the beautiful shell is no more."
II. AN INSTRUCTIVE ADMONITION FOR LIFE. Is it so? Then:
1. Restrain immoderate indulgence in sorrow, "the grief that saps the mind, for those on earth we see no more." No weeping, anger, nor endeavour can bring back Amnon (2 Samuel 12:23). Accept calmly what cannot be altered.
2. Repress improper feelings of resentment toward others. Even though it he just, it should not be perpetual (Ephesians 4:26). They and you alike must die and pass away. "Be reconciled."
3. Regard all around you with sympathy and kindly affection. Before tomorrow they may be gone.
4. Redeem the rest of your time "in the flesh," by prompt, diligent, zealous use of every opportunity of serving God and doing good, according to the pattern of long suffering and benevolence which he has set before you, in "not taking away a soul," etc. (latter part of the verse).
Consider:
1. The death of the body is not the end of the man. He disappears here only to appear elsewhere as water in the cloud; gathered "with sinners" (Psalms 26:9; Matthew 13:30) or with saints (Genesis 25:8; 2 Kings 22:20; 2 Thessalonians 2:1).
2. The life which a man leads "in the body" determines his condition in the unseen and eternal world.
3. The conviction of these things makes the view of death more impressive, and should make the course of life more just, merciful, and devout.—D.
2 Samuel 14:14
God's restoration of his banished.
It is hardly possible for a father to be so completely estranged from his child as to lose all affection for him. He may have just cause to feel angry with him; but, with absence and the lapse of time, his anger dies away, and his natural affection springs up afresh. It was thus with David in relation to his son Absalom. Yet he hesitated to give way to his parental feelings, to set aside the claims of public justice, and exercise his royal prerogative of showing mercy toward the guilty. And to induce him to do this it was urged (among the means devised for the purpose) that God, who has ordained that men should die, permits them to live, and even devises means for their restoration. Was not this an indication that Absalom should be spared? Was not this an example which the king should imitate? It bus been supposed that there is allusion to the cities of refuge (Numbers 35:9-34; Deuteronomy 19:6; Joshua 20:1-9.), where the manslayer, "though banished from his habitation for a time, was not quite expelled, but might return again after the death of the high priest" (Patrick). The argument used was not properly applicable to the particular instance, but the truth expressed is profound and striking. Notice—
I. THE ALIENATED CONDITION OF MAN. "Banished;" estranged, separated, "cast out of God's presence," away from his sanctuary, fellowship, and inheritance (2 Samuel 14:16), in "a far country" (Luke 15:13). That this is the moral and spiritual state of man (naturally and generally) is not only testified by the Scriptures, but also by his own heart and conscience; his aversion and dread with respect to God. It is:
1. Voluntary. By his own free act Absalom broke the Law, incurred the displeasure, fled from the face of his father, and continued in exile. So has it been with man from the first.
"The nature with its Maker thus conjoin'd,
Created first was blameless, pure, and good;
But, through itself alone, was driven forth
From Paradise, because it had eschew'd
The way of truth and life, to evil turn'd?
(Dante, 'Paradise,' 7.)
Of his own accord he departs from God and seeks to hide himself from him.
2. Unhappy. Absalom found friendly associates and material comforts in Geshur, but he could not have been at home there, and must have carried in his breast a restless and troubled heart. And it is impossible for him who departs from God, and tries to live without him, to possess inward rest and peace. The soul is made for God: how can it be satisfied with anything short of him? Oh the misery that multitudes at this moment endure because they have forsaken the "Fountain of living waters," and seek their happiness where it can never be found!
3. Perilous. The sinner is under condemnation. The "avengers of blood" are on his track. Life is precarious and must soon terminate, with all its alleviations, privileges, and possibilities; "and after that the judgment," when voluntary exile becomes involuntary, partial unhappiness complete wretchedness, temporary estrangement "everlasting destruction from the presence of the Lord" (2 Thessalonians 1:9).
4. Not hopeless. Absalom was still a son, though a disobedient one; still "in the land of the living;" and might entertain the hope that, through his father's affection, his banishment would not be perpetual. However far man may have wandered from the Father's house, he is still an object of the Father's love. "Behold, all souls are mine," etc.; "I have no pleasure in the death of him that dieth" etc. (Ezekiel 18:4, Ezekiel 18:32; Ezekiel 23:11); "Turn you to the stronghold, ye prisoners of hope" (Zechariah 9:12).
II. THE MERCIFUL MEANS DEVISED FOR HIS RESTORATION. Man's misery is from himself, but "salvation is of the Lord" (Psalms 3:8; Jonah 2:9). It is effected by and through:
1. The long patience and forbearance which he shows toward the transgressor; restraining the outgoings of wrath (Luke 13:7), sparing forfeited life, affording space for repentance, "making his sun to rise," etc. (Matthew 5:45). "The long suffering of our Lord is salvation" (2 Peter 3:15; Romans 2:4).
2. An extraordinary provision, whereby the way of his return is opened, consistently with the requirements of eternal righteousness, and his fatherly love is revealed in the highest degree. By restoring Absalom without due regard to the demands of justice, and even without repentance, David weakened his own authority as king, contributed to a popular rebellion, and well nigh lost his throne and life. But in the method which God in infinite wisdom has "devised" for the restoration of man, justice and mercy are alike manifested, an adequate ground or reason for forgiveness is furnished, sinners are "put in the capacity of salvation" (Butler), and the Law is magnified and "established" (Romans 3:19-31). "God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8); "redeemed us from the curse of the Law, having become a curse for us" (Galatians 3:13); "suffered for sins once, the Just for the unjust, that he might bring us to God" (1 Peter 3:18).
Man in himself had ever lacked the means
Of satisfaction …. Then behoved
That God should by his own ways lead him back
Unto the life from whence he fell, restored;
By both his ways, I mean, or one alone.
But since the deed is ever prized the more,
The more the doer's good intent appears;
Goodness celestial, whose broad signature
Is on the universe, of all its ways
To raise ye up, was fain to leave out none.
Nor aught so vast or so magnificent,
Either for him who gave or who received,
Between the last night and the primal day,
Was or can be. For God more bounty show'd,
Giving himself to make man capable
Of his return to life, then had the terms
Been mere and unconditional release.
And for his justice, every method else
Were all too scant, had not the Son of God
Humbled himself to put on mortal flesh."
(Dante, 'Paradise,' 7.)
3. Numerous messages, efficient motives, and gracious influences, in connection with that provision, to dispose him to avail himself thereof: the Word, with its invitations, warnings, appeals to reason, affection, conscience, hope and fear; messengers (2 Samuel 14:31)—ministers and teachers of the Word; above all, the Holy Spirit, striving with sinners, convicting of sin, etc. (John 16:8), and renewing the heart in righteousness.
4. The end of all is reconciliation (2 Samuel 14:33), filial fellowship, perfect,, holiness, and endless blessedness in God. "Return;" "Be ye reconciled to God."
CONCLUSION.
1. How wonderful is "the kindness of God our Saviour, and his love toward man" (Titus 3:4)]
2. How entirely is man his own destroyer (Hosea 13:9)!
3. "Beloved, if God so loved us, we also ought to love one another;" and to devise means in order that no "banished one" may be utterly banished from him.
"Oh let the dead now hear thy voice;
Now let thy banished ones rejoice."
D.
2 Samuel 14:20
Flattery.
"My lord is wise, according to the wisdom of an angel of God," etc. Commendation is often proper and beneficial (2 Samuel 2:5-7). But flattery (false, partial, or extravagant praise) is always improper and pernicious. This language was not mere Oriental compliment, but a flattering speech, intended to make the king pleased with himself in doing what he was urged to do.
1. It is agreeable to most persons when skilfully administered. "Flattery and the flatterer are pleasant; since the flatterer is a seeming admirer and a seeming friend" (Aristotle, 'Rhetoric').
"When I tell him he hates flatterers,
He says he does; being then most flattered."
(Shakespeare.)
"We believe that we hate flattery, when all which we hate is the awkwardness of the flatterer" (La Rochefoucault).
2. It assumes various forms, and is usually obsequious and disingenuous; is direct or indirect; is shown in praising personal qualities, advantages, achievements, etc; giving "flattering titles" (Job 32:1-22:31-32), "good Master", "my Lord," etc. Making or suggesting favourable comparisons, it may be, by detracting from the good name of others (2 Samuel 4:8). It is sometimes sincere; but "people generally despise where they flatter and cringe to those they would gladly surpass."
3. It is commonly designed by those who employ it to serve some interest of their own (2 Samuel 14:22). Hence it is so frequently used to gain the favour of kings, and such as possess authority, influence, or wealth (Jud 2 Samuel 1:16). When Alexander the Great was hit with an arrow in the siege of an Indian city, and the wound would not heal, he said to his flatterers, "You say that I am Jupiter's 'son, but this wound cries that I am but man."
4. It blinds those who listen to it to their defects, ministers to their vanity, and fills them with perilous self-complacency, "It's the death of virtue."