I. A DISAPPOINTED POLITICIAN. Like many other eminent politicians, he was destitute of religious principles; set his heart upon the world, and had "his portion in this life" (Psalms 17:14); was proud of his own wisdom, ambitious of wealth, fame, honour, and power, and hostile to godliness and godly men; the leading mind of the ungodly party in Israel. "He had no regard either to the ways of God or the laws of God. Providence made no part of his plan. He considered with great sagacity how he was to act; but he never considered how God would act; and therefore all his wise designs must have been very defective. The rich man said, 'I shall want room for my stores,' etc. But the Gospel calls him a fool, for not considering that God might call him out of the world that night, and that then all his schemes of happiness and prosperity would die with him. Such is he who is wise without God; and such was this Ahithophel" (Jones of Nayland). We now see him under the influence of:
1. Wounded pride, frustrated ambition, and, probably, ungratified malice (2 Samuel 17:1). The rejection of his counsel was regarded by him as a personal affront, and a fatal blow to his position and prospects; for "he had been impelled by nothing else than a mad ambition, so that life itself became insupportable when the attainment of the position he had hankered after proved insufficient to satisfy his desires" (Ewald). He would be revenged on Absalom himself, by leaving him to pursue his own course.
2. Unavoidable fear of the disgrace, infamy, and punishment that awaited him. For, by the adoption of Hushai's counsel, he foresaw that all was lost, and that David would live and reign. Although he had the "Roman" courage (or rather, cowardice and impatience) to face death, he had not courage enough to face disaster.
"He's not valiant that dares die;
But he that boldly bears calamity."
3. Bitter remorse, desperation, and despair. "Perhaps he now began to see for the first time that, as he had been against God, God was against him, and, according to the prayer of David, was turning his counsel into foolishness. Under this calamity, what had he to support him? Nothing but that policy of a wicked man which never supported anybody long. In the trouble of a righteous man there is hope; but in the trouble of the wicked there is none. And, for a man like him, there is no refuge but in despair" (Psalms 7:15, Psalms 7:16).
II. A DELIBERATE CRIME. "And put his household in order," etc.; i.e. "he settled his affairs, he made his will, as a person of sound mind and memory; as he would have done if death had been coming upon him in a natural way." He did not commit the deed in an outburst of passion, but with deliberation and forethought. Suicide is often due to insanity, and without blame (except in so far as it is induced by previous misconduct); but in his case there is no indication of it; nor was there the same justification or the same extenuation of guilt as in other cases ( 16:30; 1 Samuel 31:4, 1 Samuel 31:5). Whatever may have been the measure of his culpability, suicide is a crime:
1. Against a man himself; a violation of the law of self-preservation written upon his nature.
2. Against society. "Nor can any case be put which is not concluded under sin by the peculiar injury or general mischief" (Paley, 'Sermons').
3. Against God, who has "fixed his canon 'gainst self-slaughter" (Exodus 20:13); who has committed life to men as a trust; and whose will in relation to it is intimated in various ways. "In every society where the Christian and old Pythagorean idea of life, as a talent and a trust, is unknown or forgotten, and where its value is measured by enjoyment, suicide will be likely to become common" (Thirlwall, 'Letters to a Friend'). It is "a complication of ingratitude, contempt of the Lord's gift of life, defiance, impatience, pride, rebellion, and infidelity" (Scott; Wardlaw, 'Sys. Theol.'). "What a mixture do we find here of wisdom and madness!" (Hall). "Thus he displayed the miserable infatuation of worldly policy" (Wordsworth). Under the light which the gospel sheds upon the present and the future, the act of the self-destroyer is rendered peculiarly criminal and awful.
III. A DREADFUL RETRIBUTION. (2 Samuel 12:10-12.) The course of sin on which he had entered was attended (as it ever is in others) by most baneful effects on himself, and ended in destruction; the culmination at once of his sin and of his punishment. He became:
1. His own tormentor; rushing against impassable barriers, and bringing upon himself irreparable misery.
2. His own tempter; being urged onward by inward impulses to further transgression.
3. His own executioner; inflicting with his own hand the extreme penalty of the law; a retribution more dreadful than when inflicted. by the direct stroke of Heaven (2 Samuel 6:6-8) or the hands of other men (2 Samuel 4:12; 2 Samuel 18:7, 2 Samuel 18:14). "The wages of sin is death" (Proverbs 14:32). "Thus it falleth out that wicked counsel doth chiefly redound to the hurt of the author thereof" (Wilier). Like Judas, Ahithophel went to "his own place" (Acts 1:25).
IV. AN ADMONITORY END; the consideration of which should lead to:
1. The conviction of the enormous evil of suicide; which may exert a preserving influence in an hour of temptation.
2. The abhorrence of the principles which induce its commission, and the avoiding of every sinful way. The sinner is a self-destroyer (Hosea 13:9).
3. The cherishing, with renewed earnestness, of the opposite principles of humility, faith, patience, godliness, uprightness, charity, etc. "If the affections are violently set upon anything in this world, whether fame, wealth, or pleasure, and are disappointed, then life becomes insupportable. Therefore, the moral is this: 'Set your affection on things above, not on things on the earth.'"—D.
2 Samuel 17:24-29
(MAHANAIM.)
Hospitality.
Shobi (2 Samuel 10:1-4; 2 Samuel 12:26-31); Machir (2 Samuel 9:4); Barzillai (2 Samuel 19:31-40). On hearing of the arrival of David at Mahanaim, these three men came with one accord, brining presents, and "provided the king of sustenance while he lay" there (2 Samuel 19:32). "We are inclined to regard them as representative men: Shobi, of the extreme border inhabitants, or rather foreign tributaries; Machir, of the former adherents of Saul; and Barzillai, of the wealthy landowners generally" (Edersheim). Whilst acting, specially, from feelings of loyalty, gratitude, and affectionate regard, they displayed a hospitality such as is often enjoined (Le 25:35; Isaiah 58:7; Luke 14:13; Romans 12:13), but frequently omitted (Hebrews 13:2). It was:
1. Much needed by David and his followers, "who were like a band of beggars or marauders (Delitzsch), driven from their home, in a comparatively strange land (Psalms 61:2), beset by hostile forces (2 Samuel 17:25), in want of shelter, rest, and provision (2 Samuel 17:29). "The Son of man had not where to lay his head" (Luke 9:58); and in his "brethren" he is often persecuted and in want of all things (Matthew 25:35; Galatians 6:10; 1 Timothy 5:10; 3 John 1:5, 3 John 1:6).
2. Admirably exemplified.
3. Eminently helpful, comforting and encouraging; a sign of the Divine care for him (Genesis 32:2)—a proof that he was not forsaken by all the people, and an influence adapted to gather others around him. "The faithfulness of human love, strengthening in need and cheering in misfortune is not only the copy, but also the means and instrument of the faithfulness of the Divine love, granted to those who bow humbly beneath God's hand and wholly trust him" (Erdmann).
4. Abundantly requited. Those who exercise it "are blessed in their doing" (James 1:25); and receive unexpected honour and benefit from their guests (2 Samuel 19:33, 2 Samuel 19:38, 2 Samuel 19:39; Genesis 18:1-33.; Acts 28:8) and from the Lord himself (Hebrews 6:10; Matthew 25:34).—D.
HOMILIES BY G. WOOD
2 Samuel 17:23
Suicide.
Such was the end of the great counsellor of the age, who was regarded as an "oracle of God" (2 Samuel 16:23). Astute as he was, he was evidently unprincipled. His desertion of David for Absalom, and the advice he gave the latter, show this. His wisdom did not avail for his own good. He died "as a fool dieth," and by his own hand. Yet there was a thoughtfulness and deliberateness about the deed such as was in a certain keeping with his intellectual ability. It is not difficult to account for the desperate course he took. He was mortified that Absalom, for whom he had incurred so much guilt, and made so great sacrifices, and who knew and revered his wisdom (2 Samuel 16:23), should have rejected his counsel for that of Hushai; and, because of his confidence in the wisdom of his own advice, he felt sure that David would be victorious, and he himself, not only disgraced and ruined, but executed as a traitor. Rather than face this prospect, he hanged himself. Self-murder is not an agreeable subject, yet it may be salutary occasionally to reflect upon it. Many do put an end to their own lives; and doubtless many others are more or less tempted to do so. It may be hoped that consideration of the matter may fortify the minds of some against the first approaches of such temptation.
I. THE CAUSES OF SUICIDE.
1. Mental derangement is doubtless a common cause. Not so common as we might infer from the verdicts of coroners' juries, anxious to relieve surviving relatives from the pains and penalties inflicted by antiquated civil and ecclesiastical laws; yet still the most common cause. It is virtually the same thing to say that disease of the brain is the common cause. This is often hereditary, or it may be induced by overwork, or by excessive indulgence of the appetites and passions, or by the pressure of worldly anxieties. Insanity relieves of the guilt of self-murder; nevertheless, where the insanity is the result of habits which are sinful, the guilt of these remains; and, if the probable issue of them was foreseen, the sinner cannot free himself altogether from the guilt which attaches to the act of self-destruction.
2. The pressure or dread of troubles often leads to this crime. Not only as they produce insanity, but as they operate on a sane mind. Intense pain, great misfortunes, disgrace, or the dread of it, fear of destitution, etc. Instances: Saul and his armour bearer (1 Samuel 31:4, 1 Samuel 31:5); Zimri (1 Kings 16:18); Ahithophel; and the Philippian jailor (Acts 16:27).
3. Remorse and despair. Judas (Matthew 27:5).
II. ITS SIN AND FOLLY.
1. It is contrary to nature. The love of life is one of the strongest principles implanted in us by our Creator. "Self-preservation is the first law of nature." The natural conscience, which teaches the criminality of taking the life of another, equally teaches that of taking our own. We may for adequate reasons, in serving God or men, expose our lives to peril; but we must not ourselves extinguish them, and thus cut short our opportunities of service.
2. It is daring impiety towards God. It is a cowardly abandonment of our trust; an act of rebellion against him who has assigned us our post and work; a contemptuous casting away as worthless, or worse, of God's precious gift. It springs from distrust of God, discontent with his appointments, a proud refusal to serve him unless under such conditions as are agreeable to ourselves.
3. It is a serious injustice to our friends and society. Our life is given us for the sake of others as well as ourselves. To abandon it is to rob and injure them. It is vain to say we can no longer be of service to them. Under the worst circumstances a man can set an example of patience and submission such as is much needed in this world of suffering. And if he have become a burden to others, in bearing the burden they may be enriched and blessed.
4. It is in direct opposition to the revealed will of God. No distinct prohibition can, indeed, be quoted, unless it is included in the command, "Thou shalt do no murder;" which is doubtful. But it is entirely opposed to all the precepts of Scripture which enjoin patient endurance of trials, and that to the end; and to the examples of such endurance which are set before us, especially that of our Lord Jesus Christ. The instances in Holy Writ of fleeing from suffering by rushing out of the world, are all those of either wicked or deranged persons.
5. It is a desperate plunge into worse miseries than can be experienced in this life. The self-murderer rushes red handed into the presence of the awful Judge, depriving himself of all possibility of repentance.
III. PRESERVATIVES AGAINST THIS DREADFUL SIN. In this case emphatically "prevention is better than cure"—preservation, that is, from that condition of mind from which suicide springs. And this is to be found in vital godliness in all its branches. In particular:
1. Constant faith in God. Confidence that he is, and that he is the Rewarder of those who seek him, however he may try them. Unbounded trust in his goodness and wisdom, as exercised in respect to ourselves. Earnest and cheerful service of him under whatever conditions he may place us. Profound submission to his will. Dread of his displeasure.
2. Moderation in respect to worldly things. In our estimates of their worth, and of the evil of being deprived of them; in the pursuit of them; in their enjoyment; in sorrow at their departure. Habitual self-control. Intemperance partakes of the guilt of suicide.
3. Prayer. Habitual. Special when cares and temptations press with special weight. "Casting all your care upon him; for he careth for you" (1 Peter 5:7; comp. Psalms 55:22). "In nothing be anxious, but in everything by prayer," etc. (Philippians 4:6, Philippians 4:7, Revised Version). "The peace of God" thus obtained will best "guard" the heart and the thoughts against all that tends to despondency.
4. The communion of saints. Christian society; social worship; visitation of the Christian poor, whose privations and sufferings will often make our own seem small, whose cheerfulness and resignation will shame our discontent and impatience, and assist us to a better mind.
5. Prompt and resolute rejection, with loathing, of every thought of this as a possible way out of trouble. Probably many persons of a nervous and desponding temper are visited with such thoughts. Let them be instantly dismissed, lest they grow in frequency and power, and in a weak moment produce the corresponding deed.
In conclusion, all sin is of the nature of suicide. He who impenitently persists in it destroys the life of his own soul. All they that hate the Divine wisdom and forsake its ways "love death" (Proverbs 8:36).—G.W.
2 Samuel 17:27-29
Supplies for the king's army.
Mahanaim is memorable in the history of Jacob; derived, indeed, its name from the circumstance that there "the angels of God met him" (Genesis 32:1) on his way back to the promised land, and just before his interview with Esau, about whose present disposition towards him he was doubtful. In our text also we read of veritable angels (messengers) of God, though human, coming to the same place to succour and encourage another of his servants when in circumstances of great difficulty. David had with him a large company of friends and subjects, who remained faithful while so many were faithless; but their very number was an embarrassment, and they arrived in the neighbourhood "hungry, and weary, and thirsty." Very welcome, therefore, were the supplies which these chieftains brought for their relief, and which the historian enumerates with so much evident pleasure. They thus cheered the heart of David, contributed very materially to his final victory over his rebellious son and subjects, and obtained for themselves a good name. In the Christian warfare against error and sin there is room and need for this kind of service. The progress of the spiritual cause depends no little on the material aids. As soldiers must eat and drink in order that they may fight, so Christian ministers and missionaries, however spiritual and holy and disinterested, cannot preach and teach unless they are fed and clothed, and their work facilitated by various appliances which are only to be obtained and maintained by money or money's worth. It is only in exceptional cases that competent labourers are able to support themselves by the Labour of their hands or from their private fortunes. Hence the absolute necessity that Christians should furnish material supplies, and the certainty that the progress of the Christian cause in the world will be greatly hindered if, through indifference or avarice, such supplies are scantily furnished. In our time the duty of furnishing them more abundantly needs to be pressed on the attention of the disciples of Christ with much urgency. The world is almost everywhere open to the missionary; devoted men and women offer themselves, ready to go anywhere to make Christ known; but in many instances they cannot be sent forth for want of the means of sending and sustaining them. That the ability of Christ's servants in this direction is being employed to the utmost is incredible in view of the lavish expenditure of many of them on worldly display and luxury. The disposition is wanting; and this in part because a conviction has not yet been awakened in their hearts of the necessity and worth of pecuniary supplies, and the imperative duty and high honour of furnishing them. Such a conviction may be promoted by due attention to the following considerations.
I. THE OBLIGATIONS OF ALL CHRISTIANS IN RESPECT TO THE PROMOTION OF THE KINGDOM OF GOD IN THE WORLD ARE THE SAME. The character, the toils, the serf denying endurance of hardships and privations, of many missionaries and other ministers of the gospel, awaken admiration and applause. But, amongst those who applaud, the feeling is often wanting that they are themselves as really and truly bound to devoted service of Christ as the men whom they admire.
1. Objects of the same Divine love, redeemed by the same precious blood, called by the same grace, partakers of the same privileges and hopes, they ought to cherish a like ardent love to Christ, and with a like zeal seek to fulfil the purposes for which he lived and died.
2. They are equally "stewards of the manifold grace of God" (1 Peter 4:10; 1 Chronicles 29:14, 1 Chronicles 29:16).
3. They are equally bound to love their fellow men, and seek their good to the utmost of their power.
II. THE NECESSITY OF MATERIAL SUPPLIES AFFORDS TO ALL THE OPPORTUNITY OF BEING PARTNERS WITH THE NOBLEST WORKERS IN SUSTAINING AND EXTENDING THE KINGDOM OF GOD. The good women who ministered to our Lord of their substance (Luke 8:2, Luke 8:3) became thus partakers in his work. The Philippians who showed hospitality to St. Paul when amongst them (Acts 16:15), or sent gifts to him afterwards (Philippians 4:14-16), are recognized by him as having "fellowship" (partnership) with him, "in furtherance of the gospel" (Philippians 1:5, Philippians 1:7, Revised Version). St. Joha describes those who were hospitable to evangelists as their "fellow helpers to the truth" (3 John 1:8). In like manner, all who subscribe of their money towards the support of Christian ministries and missions, have the honour of being fellow workers with those who give the ablest personal service. This was recognized by the lad who hastened to a missionary meeting, and being asked the reason of his eagerness, replied, "I have a share in the concern." Bible, missionary, and other societies have, by awakening such thoughts and feelings, done much to enlarge and elevate the minds of the myriads of their supporters in every part of Christendom.
III. GIVING EXERCISES THE SAME CHRISTIAN VIRTUES AS PERSONAL SERVICE. For right and sufficient contribution of substance, as for right preaching and teaching, are required:
1. Faith and love.
2. Conscientiousness.
3. Self-denial.
Indeed, all Christian principles and affections are brought into play in the course of earnest service of either kind. Both are processes of education of the Christian soul, by which the lessons of Christ are more thoroughly learnt.
IV. IT IS EQUALLY ACCEPTABLE TO GOD. St. Paul calls the present he had received from the Philippians "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God" (Philippians 4:18; see also Hebrews 13:16). Right motives are, of course, presupposed; but, when these are present, both kinds of service are equally acceptable. "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward" (Matthew 10:41).
V. IT SHALL OBTAIN A SIMILAR RECOMPENSE. In:
1. The Consciousness of Divine approval.
2. The pleasure of serving Christ.
3. The joy of doing the highest and most enduring good to men.
4. The rewards of the last day.
The expressed approval of Christ. Admission to "the joy of the Lord" (Matthew 25:21, Matthew 25:23). Participation with Christ and the saints in the joy of final and complete victory over the powers of evil. Every true hearted sharer in the work and conflict shall share in the gladness of the triumph, when not only the sower and the reaper (John 4:36), but those who have furnished them with needful support, shall "rejoice together."
Finally, we must not think of workers and givers as two distinct classes of persons, having no part in each other's functions. All Christians can and ought to render personal service as well as contributions. There is need and room for all to labour as well as give. In maintaining Church life, in teaching the ignorant, in seeking and saving the lost, in comforting the sorrowful, etc; there is scope for the talents of all. No one can by his gifts purchase freedom from such services. We must give account of every talent committed to us.—G.W.
2 Samuel
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