III. THE DEATH OF OFFSPRING PRESUMABLY RECKLESS AND IMPENITENT IS THE GREATEST OF PARENTAL TROUBLES. To die is the common lot, and natural affection, though strong and pure, does not face death without consolations. But when death means the passage into eternity of a soul laden with guilt, and that soul once the object of delight and occasion of fondest hopes, then the most terrible of woes comes on a pious parent's heart. The "Redeemer's tears over lost souls," on which Howe has so wonderfully dwelt, are best understood by those who, like David, have wept over sons cut off in their sins.
IV. ONE OF THE BITTEREST INGREDIENTS IN SORROW OVER THE LOST IS THAT OF REFLECTION ON PERSONAL CONTRIBUTION TOWARD BRINGING ON THAT CONDITION. David could not but think of the effect on his son's views of life and tendencies of heart produced by his own great sin, and the months of alienation from God which ensued. How far parents are answerable for the character and destiny of their children is a grave question, but unquestionably a bad example in their early years cannot but tell perniciously on their future, and woe cannot but come on the father in darkest form when he connects his own misconduct with the hopeless death of his offspring. What manner of persons ought parents to be? Who knows what a turn a single lapse into sin may give to a youth's destiny?
V. IN THE PUREST HUMAN LOVE WE SEE A SHADOW OF GOD'S GREAT LOVE. David's lamentation, Jeremiah's wail over a ruined people (Jeremiah 9:1, Jeremiah 9:2), the Apostle Paul's anguish on account of his brethren (Romans 9:1-3), and especially the Saviour's sorrow over Jerusalem (Matthew 23:34-38), set forth, so far as we can know of such a mystery, the sorrowful feeling of the eternal Father (John 14:7-9) towards those who live and die in sin. God's great love for us has been seen in this, that, while we were yet sinners, Christ died for us (Romans 6:6-10). He actually did what David longed to do for Absalom. Redemption in Christ embodies the best and noblest of all feelings, and transcends the human ideal.
HOMILIES BY B. DALE
2 Samuel 18:1-8
(MAHANAIM.)
David's victory over his rebellious subjects.
Having found refuge in the fortified city of Mahanaim (2 Samuel 2:8), and recruited their exhausted energies, David and those who were with him prepared for the conflict which now seemed inevitable. Meanwhile (during several weeks) Absalom collected a great army (2 Samuel 17:11), appointed Amasa captain, crossed the Jordan, and encamped in the land of Gilead (2 Samuel 17:24-27). Here, "in the wood of Ephraim" (2 Samuel 18:6; 12:4), he was met by the forces of David, and the issue was quickly decided. "The traveller who only knows Palestine to the west of the Jordan, can form no idea of the luxuriance of the hillsides of Gilead. Here we crossed sparkling rivulets, where the sunlight glinted through the foliage of handsome oak, terebinth, and carob trees, and traversed glades seldom disturbed by the foot of man, which led into the deep solitudes of the forest. In one of these Absalom met his end; and one could well understand, as one came suddenly upon the brink of some rock or gorge, why possibly, in headlong and disastrous flight, so many of the combatants on that fatal day should have been numbered among the missing, that it was said the wood devoured more than the sword" (Oliphant). Attention is especially directed to David, concerning whom observe—
I. THE RENEWED ENERGY OF HIS CHARACTER. After his deep humiliation, the old king is himself again. His youth is "renewed like the eagle's." Passive submission is succeeded by active exertion, to which he is urged by inward impulses and new circumstances. There is a time to pray, and a time to work.
1. He actively musters his friends around him; and constantly attracts and receives reinforcements from the people who dwell on the east of the Jordan (2 Samuel 17:27-29; Psalms 27:1-14.; 28.; Psalms 110:3).
2. He skilfully organizes his forces, appointing captains of thousands and captains of hundreds, and arranging them in three divisions under Joab, Abishai, and Ittai (2 Samuel 15:19-22), well knowing the worth of able leaders and of strict order and discipline (2 Samuel 8:15-18).
3. He courageously purposes to go forth himself into the conflict (2 Samuel 21:17), and is prevented from doing so only by their considerate determination (2 Samuel 18:4). "Those who engage others in arduous and perilous attempts must be willing to take their full share of hardship; but true courage and firmness of mind are very different from rashness and obstinacy, and wise men are always must ready to listen to prudent counsel, even from their inferiors" (Scott).
4. He specially charges them to do his son no harm. "Gently for me with the young man Absalom" (2 Samuel 18:5); "Beware, whoever it be," etc. (2 Samuel 18:12). A general and intense feeling of resentment is naturally felt against him; and none are concerned about his welfare, save his father, whom he has chiefly wronged. "See what a thing a godly father's affection is to his child. No undutifulness, no practice on a child's part, no, nor death itself, can divide between him and his child. What though Absalom can forget David, yet David cannot forget him; what though he be a very ungracious imp, yet 'he is my child, my child,' saith David, 'I cannot but love him;' and, indeed, he over loves him; which I do not commend, but only observe, to note the strength of parents' love, if it be natural—a love indeed as strong as death. Is the love of an earthly father so great? What, then, is the affection of our heavenly Father towards us?".
II. THE ARDENT ATTACHMENT OF HIS FOLLOWERS; in contrast with the disaffection and hostility of others.
1. They offer themselves willingly to his service, and readily risk their lives for his sake.
2. They set an inestimable value on his life in comparison with their own. "Thou art worth ten thousand of us" (2 Samuel 18:3). How much often depends on one man! The safety, unity, religion, prosperity, of a whole nation. Both patriotism and piety require the utmost care for his preservation.
3. They see the peculiar peril to which he is exposed, and seek to guard him against it. "They will pay no attention to us," etc. Of Washington, one of his officers wrote, "Our army love their general very much; but they have one complaint against him, which is the very little care he takes of himself."
4. They deem it expedient to provide, in case of need, for receiving his aid. "It is better that thou succour us out of the city." Their proposal is prudent, courteous, and honourable. Whilst he waits in the city with the "reserves," he still commands them, prays for them, and cooperates with them. They go forth under his sanction (2 Samuel 18:4), are animated on the battlefield by the remembrance of him, and look forward to his approval as their recompense (2 Samuel 19:3). Such devotion is rare, not merely towards an earthly commander, but even on the part of those who war a spiritual warfare towards the heavenly Leader and "Captain of their salvation."
III. THE SIGNAL OVERTHROW OF HIS ADVERSARIES (2 Samuel 18:7, 2 Samuel 18:8); which is accomplished by the valour, discipline, and devotion of his "servants," and chiefly:
1. By the interposition of Divine providence (2 Samuel 18:28, 2 Samuel 18:31). "The race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). "Providence is" by no means "always on the side of big battalions."
2. In retribution upon the disobedient and ungodly, over whom mercy lingers long, but not forever, and who, though used as instruments of chastising others, are themselves ultimately broken in pieces.
3. For the deliverance of the faithful, the restoration of the "Lord's anointed," and the maintenance of the theocracy.
4. As a preparation for, and a foreshadowing of, the nobler victories of the King Messiah. It was another of the decisive battles of the world. "The contest was of short duration. The victors were soon vanquished. The storm was like a whirlwind, and like a whirlwind it passed away, leaving the enemies of God under the foot of the Messiah. To the depth of David's fall, to the height of his exaltation, there is but one parallel. We see it in the Passion, death, and resurrection of Jesus Christ. The two Davids fell in a manner alike mysterious to their astonished friends. The two Davids rose again in a manner alike terrible to their astonished foes" (M. Hill, 'The Typical Testimony to the Messiah').—D.
2 Samuel 18:9-14
(THE WOOD OF EPHRAIM.)
A faithful soldier.
"Though I should receive [literally, 'weigh'] a thousand pieces of silver in mine hand, yet would I not put forth mine hand against the king's son" (2 Samuel 18:12). While pursuing the enemy, a brave soldier came upon their leader, suspended from "the entangled branches of the great terebinth," in which his head was fastened so that he could not extricate himself. He forthwith reported what he had seen to Joab, who asked him why he had not despatched him, and said that he would have given him ten pieces of silver and a military girdle for doing so. A less scrupulous man might have sought even yet to secure the reward. But he replied that nothing would induce him to disobey the king. "So genuine was the reverence with which the loyalty of even a common soldier then invested the royal dignity" (Ewald). His fidelity may serve to illustrate that of "a good soldier of Jesus Christ" (2 Timothy 2:3), as it appears in—
I. HIS RESPECT FOR THE KING'S COMMANDMENT; which, unlike that of an earthly ruler, is always wise, just, and good.
1. He reverences the authority by which it is given, as rightful, all-powerful, supreme.
2. He regards it as obligatory on each and all to whom it is given (2 Samuel 18:12).
3. He remembers it constantly in the absence as well as the presence of the King, from whom "there is no matter hid" (2 Samuel 18:13).
4. He is resolved on performing it with all his might. "Thou hast commanded us to keep thy precepts diligently" (Psalms 119:4, Psalms 119:11, Psalms 119:106).
II. HIS REJECTION OF STRONG TEMPTATION. He will not disobey the order received, though urged to do so by:
1. The impulse of resentment against the common enemy.
2. The plea of expediency, or what may seem to be for the common good.
3. The approval of a fellow soldier, or the sanction of any "captain" inferior to the King.
4. The promise of reward, certain, immediate, and great. "The Law of thy mouth is better unto me than thousands of gold and silver" (Psalms 119:72, Psalms 119:31, Psalms 119:36).
III. HIS REBUKE OF ANOTHER'S PRESUMPTION. Joab must have felt himself reproved by this faithful and honest soldier; though he turned away contemptuously, recklessly, and presumptuously to do the deprecated deed. A dutiful soldier may and ought to rebuke the undutifulness of another by:
1. Reminding him of the word which has been spoken by the King.
2. Avowing his own determination to obey it in spite of all inducements to the contrary.
3. Predicting the certainty of the King's displeasure, which outweighs all present gain (Proverbs 16:14; Proverbs 19:12). "What is a man profited," etc.? "In the King's favour is life."
4. Intimating the unreliability of one who favours disobedience and presumes on impunity. "Thou thyself wouldest have set thyself against me;" leaving me alone to bear the blame and suffer the penalty. "He must be a very bad man who is not attracted to what is good by the good example of his subordinates" (S. Schmid). "Then shall I not be ashamed when I have respect to all thy commandments'' (Psalms 119:6, Psalms 119:29, Psalms 119:51, Psalms 119:53).—D.
2 Samuel 18:14-18
(THE WOOD OF EPHRAIM.)
The end of Absalom.
After a long course of flagrant and persistent wickedness, Absalom (at the age of twenty-seven) met his deserved doom. There is not in all history a more signal instance of retribution. In it we see punishment following crime, in the way of natural consequence, and corresponding with it in the manner of its infliction. The sinner reaps as he sows.
"But Justice hastes t' avenge each impious deed:
Some in day's clear and open light;
Some in the dusky evening's twilight shads;
Or, by delay more furious made,
Some in the dreary gloom of night."
(AEsehylus.)
Absalom was—
I. ARRESTED BY DIVINE JUSTICE, IN THE PERVERSITY OF HIS WAY. (2 Samuel 18:9, 2 Samuel 18:10.) When the battle went against him he sought to escape. Possibly he met with some of David's soldiers, who durst not "touch" him (2 Samuel 18:12); "but though they let him go, yet God met with him, and put a stop to his flight" (Patrick). His eagerness and impetuosity, his tall form, his long hair, "the king's mule" on which he rode, all contributed to the result. Entangled by the tresses of his hair, and fastened by his neck in a forked bough, he was left hanging "between heaven and earth" (Deuteronomy 21:23); "rejected as a traitor by both." None of his companions in crime remained with him, but all left him alone to his fate. "A man whom the Divine vengeance is pursuing does not escape" (S. Schmid). Insensate trees, dumb animals, apparently trivial and accidental circumstances, the devices and efforts of the transgressor, are so ordered that he shall not go unpunished (Proverbs 11:19, Proverbs 11:31; Proverbs 13:21; Proverbs 22:5; Proverbs 28:17, Proverbs 28:18).
II. EXECUTED BY HUMAN VIOLENCE, SIMILAR TO HIS OWN. (2 Samuel 18:14, 2 Samuel 18:15.) As he had slain Amnon (2 Samuel 13:28, 2 Samuel 13:29), so was he slain by Joab. "He that was a solicitor for the king's favour (2 Samuel 14:1, 2 Samuel 14:2, 2 Samuel 14:33) is his executioner against the king's charge" (Hall); influenced partly by zeal for the king's interest and the public good, partly by revenge for private injury (2 Samuel 14:30), and jealousy for his own position (2 Samuel 3:27; 2 Samuel 19:10). He shared the resentment felt by his men against Absalom; was an instrument by which the wrath of Heaven was inflicted; and perhaps deemed himself justified in becoming such, because of the excessive fondness and blamable weakness of David toward his son; but herein he punished disobedience by disobedience, exhibited a pitiless severity and daring presumption, incurred the king's displeasure (2 Samuel 19:13), involved himself in deeper crime (1 Kings 2:5), and ultimately in a violent death (1 Kings 2:32).
III. BURIED IN A SHAMEFUL GRAVE, in contrast with the splendid monument which "in his lifetime he had taken and reared up for himself," etc. (2 Samuel 18:18). "He had thought that he would be there, some time or other, buried as king; but he is now buried as an outlawed evil doer, as an outcast from among men. Till this hour that grave speaks to us with a loud awakening voice. Violations of the commandment, 'Honour thy father and thy mother,' for the most part, indeed, escape the judgment of human authorities; but the Almighty has reserved it to himself to inflict punishment with his own hand, and for the most part even on this side eternity, as he has promised for this world also a gracious reward to those who keep it holy, according to the promise annexed to the commandment, 'that it may go well wire thee'" (Krumreacher). "The great pit in the wood," with "a very great heap of stones laid upon him"—this was the end of his ambitious career (Deuteronomy 21:22, Deuteronomy 21:23; Joshua 7:26; Joshua 8:29). The site both of his grave and of the "marble pillar in the king's dale, two furlongs distant from Jerusalem" (Josephus), has been for ages unknown; and even the monolith in the valley of the Kidron (probably of the Herodian age, but associated with his name) is "unto this day" regarded with scorn by the passer by, as he casts another stone, and mutters a curse upon his memory. "Shame shall be the promotion of fools" (Proverbs 3:35; Proverbs 30:17). "Hear this, ye glorious fools, that care not to perpetuate any memory of yourselves to the world, but of ill-deserving greatness. The best of this affectation is vanity; the worst infamy and dishonour; whereas the memory of the just shall be blessed, and, if his humility shall refuse an epitaph and choose to hide himself under the bare earth, God himself shall engrave his name upon the pillar of eternity" (Hall).—D.
2 Samuel 18:18
(THE KING'S DALE.)
Posthumous fame.
"Absalom's place" (literally, "hand," equivalent to "monument," or "memorial," 1 Samuel 15:12). To live in the memory of men after death is, in a sense, to be immortal on earth (2 Samuel 7:9). Of this earthly immortality observe that:
1. It is an object of natural and legitimate desire. To be wholly forgotten as soon as we are laid in the dust is a prospect from which we instinctively turn away with aversion, as from death itself. The natural love of life, of reputation, of power, of pre-eminence, implies the desire of their continuance, in so far as it is possible, not merely of exerting a continued influence (as every one must do), but also of having one's name kept in continued remembrance; and this desire exists in those who have little or no knowledge of personal immortality. It is well that men's thoughts should extend beyond the narrow span of their own lifetime. But the memory of themselves which they wish to be perpetuated should not be of their shining qualities and extraordinary achievements, but of their genuine faith, their holy character, and their beneficent deeds, as an incentive to the like (Psalms 78:7; Proverbs 13:22; Hebrews 11:4); for such a wish alone is of any moral worth.
2. The desire of it often leads to mistaken and unworthy endeavours in order to its attainment. Absalom "had taken and reared up for himself the pillar," etc. Imbued with selfish and vainglorious ambition, he imagined that the sight of it would call forth the admiration of posterity. In the same spirit he subsequently made his attempt upon the throne. So others have reared imposing monuments, built huge pyramids and palaces, fought great battles, and rushed into daring enterprises, heedless of the rectitude of their conduct or the welfare of mankind (Genesis 11:4; Ezekiel 29:3; Daniel 4:30). "Their inward thought is," etc. (Psalms 49:11-13). The character of their aim determines the nature of their efforts; and only those efforts which proceed from a right spirit ensure an enduring and honourable "name."
3. The result of such endeavours is shame and everlasting contempt, instead of immortal honour and glory. "Absalom's hand," which was intended to indicate to future generations his magnificence, indicated only his ignominy. Even that at length perished (Psalms 9:6; Proverbs 10:7). And his memory remains as a solemn warning against transgression. "In what different lights, in what different aspects of character, the human beings of past time are presented to our thoughts! How many of them are there that an odious and horrid character rests upon! They seem to bear eternal curses on their heads. A vindictive ray of Heaven's lightning seems continually darting down upon them. They appear as the special points of communication and attraction between a wicked world and the Divine vengeance" (J. Foster). But "the righteous shall be in everlasting remembrance" (Psalms 112:6; Matthew 26:13; Acts 10:4; 2 Peter 1:15).—D.
2 Samuel 18:29
(MAHANAIM.)
Is the young man … safe?
Youth is a season of intense activity, favourable opportunities, and glowing promise.
"The passion, which in youth
Drives fast downhill, means that the impulse gained
Should speed us up the hill that's opposite."
(Sir H. Taylor.)
This question is specially suggestive of—
I. DANGER. No soldier on the battlefield, no traveller on "dark mountains," no ship on a tempestuous sea, is exposed to greater peril than a young man. Of what? Not so much of physical suffering and death, as of sin—the only real evil, and one which involves the loss of his highest life (Matthew 10:28). From what? Chiefly from himself—his "own heart" (Jeremiah 17:9); inexperience; susceptibility to impressions; personal endowments (2 Samuel 14:25); "youthful lusts" (2 Timothy 2:22), the love of pleasure, excitement, "name and fame;" impatience of control, self-confidence, rashness, and presumption. Also from false friends (2 Samuel 13:3), rather than open enemies; sceptical and sensuous literature; "the defilements [miasma] of the age" (2 Peter 2:20); and the peculiar temptations of the place, the occupation, and the society with which he is connected. "Rejoice, O young man," etc. (Ecclesiastes 11:9).
II. SAFETY. "To be forewarned is to be forearmed." "Wherewithal, etc. 9 By taking heed thereto according to thy Word" (Psalms 119:9). The most essential thing is a right state of heart; its supreme affection set on God, its ruling purpose directed to the doing of his will (Proverbs 4:23), its varied powers "united to fear his Name" (Psalms 86:11; Proverbs 1:7). There is also need of watchfulness (1 Corinthians 16:1-24:31), keeping out of the way of temptation, trusting in God to be kept by him, unceasing prayer, association with good men, the cultivation of proper habits, profitable reading, seasonable recreation, useful employment, and advancement toward the true end of life. "If ye do these things, ye shall never stumble," etc. (2 Peter 1:10, 2 Peter 1:11).
III. ANXIETY; on the part of parents, instructors, Christian friends; arising from sincere affection, a clear perception of his danger, and an ardent desire for his welfare; expressed in fervent prayer, appropriate endeavour (2 Samuel 18:5), and frequent inquiries (2 Samuel 18:32). Alas! that a young man for whom others are so tenderly concerned should recklessly and wilfully "lose himself and become castaway"!—D.
2 Samuel 18:33
(MAHANAIM.)
David's lament over Absalom.
"Would that I had died in thy stead, O Absalom! my son! my son!" In a little court between the inner and the outer gate of the fortified city wall, where (in the early morning) he stood and watched his brave soldiers going forth to battle (2 Samuel 18:4), sits the aged king at eventide (2 Samuel 19:3, 2 Samuel 19:7), awaiting tidings from the battlefield. The watchman, "from the roof of the gate at the wall," calls out to him that he descries, first one man "running alone" (not with others, as in flight, 2 Samuel 18:25), then another, and, as the foremost approaches nearer, says that he thinks his running is like that of the swift footed Ahimaaz (2 Samuel 17:17). On the arrival of the news of victory ("Peace!"), the first words of David (like his last, 2 Samuel 18:5) are of Absalom; "Is there peace (shalom) to [is it well with] the young man Absalom?" and, perceiving his deep concern, Ahimaaz dares not reveal the whole truth (2 Samuel 18:20). Again; the king makes the same inquiry of the Cushite, who (with less sympathy, but greater fidelity) utters the wish that as the young man, so might all the king's enemies be! "And the king was much moved (greatly agitated with grief), and went up to the upper chamber of the gate, and wept; and thus he said, as he walked (to and fro): My son Absalom! my son! my son Absalom!" etc.
"Is it so far from thee
Thou canst no longer see
In the chamber over the gate
That old man desolate,
Weeping and wailing sore
For his son who is no more?
'O Absalom, my son!'
"Somewhere at every hour
The watchman on the tower
Looks forth, and sees the fleet
Approach of hurrying feet
Of messengers, that bear
The tidings of despair.
'O Absalom, my son!'
"That 'tis a common grief
Bringeth but slight relief;
Ours is the bitterest loss.
Ours is the heaviest cross;
And forever the cry will be,
'Would God I had died for thee,
O Absalom, my son!'"
(Longfellow.)
"Absalom afflicted his father more by his death than by his life". This expression of intense and absorbing grief (in which all joy of victory is swallowed up, 2 Samuel 19:2) is indicative of—
I. PARENTAL AFFECTION from which it springs. Five times the afflicted father cries, "My son!" (B'ni); thrice, "Absalom!" A father's love (especially in such a fervid soul as David's) is:
1. The natural, instinctive, spontaneous effect of the relationship which subsists between him and his child. It is the closest relationship of life, and is mercifully joined by the Creator and Father of all with a great and peculiar affection; which, nevertheless (whilst it is intensified and exalted by a proper appreciation of its object, as "the offspring of God") requires to be regulated by intelligence and piety.
2. Deeply rooted, enduring, indestructible. It is not eradicated by a son's estrangement (Luke 15:12), wilfulness, manifold transgressions, or even open rebellion. It makes large allowances, has much patience and forbearance; "believeth all things," etc. (1 Corinthians 13:7), "covereth all sins "(Proverbs 10:12). It feels persuaded that he has "some good thing in him," And cannot endure the thought of his entire abandonment, "Not only the question itself (2 Samuel 18:29), but the very terms of it, breathe the tenderness of David's feelings. Absalom is 'the youth,' as if his youth were a full excuse for his conduct" ('Speaker's Commentary').
3. Pitiful, sympathetic, self-sacrificing (Psalms 103:13). "My son, my beloved, my beautiful Absalom! miserably slain, and now lying dead! Would that I had died for thee!" (2 Samuel 24:17; Exodus 32:32; Romans 9:3).
"Thou seest the braided roots that bind
Yon towering cedar to the rock;
Thou seest the clinging ivy twined
As if to spurn the whirlwind's shock;—
Poor emblems of the strings that tie
His offspring to a parent's heart;
For those will, mouldering, yield and die,
But these can never, never part."
II. DISAPPOINTED EXPECTATION AND HOPE. All through the course pursued by Absalom, David doubtless cherished the hope that:
1. He might see the error of his way, and, constrained by his father's affection, repent of his sins. He may have supposed him penitent at the time of his return (2 Samuel 14:23), and that his reconciliation (2 Samuel 14:33) would be followed by filial love and obedience.
2. He might fulfil the anticipations formed at his birth, strengthened by the brilliant promise of his early youth, and apparently justified by his more recent diligence and religious zeal (2 Samuel 15:2, 2 Samuel 15:8). The love of a parent often blinds him to the many defects and malicious designs of his son. Until this moment David hoped (2 Samuel 18:5) that:
3. His life, at least, might be spared and his destruction averted. All is suddenly extinguished; his "sun is gone down while it was yet day;' and the remembrance of its brightness remains only to deepen the gloom of the succeeding night.
III. PERSONAL COMPUNCTION. Had the righteous judgment of God overtaken Absalom because he had "risen up against him" (2 Samuel 18:31)? Was David himself, then, blameless? He could not but remember that:
1. He had despised the commandment of the Lord, and rebelled against the Divine King of Israel.
2. He had contributed by his own conduct to the misconduct of his son. "The worst ingredient in this cup of anguish would be, I think, the consciousness in David's heart that, if he had himself been all he ought to have been, his son might not thus have perished (W.M. Taylor).
3. He was now suffering the chastisement of Heaven, of which his son's death was a part. "Absalom's sin and shame had two sides—there was in it the curse that David's sin brought on David's house (2 Samuel 12:10), the misdeed of the father's that is visited on the children (Exodus 20:5); and not less, Absalom's own wickedness and recklessness, which made him the bearer of the family curse. David looks at Absalom's deed not on the latter side, but on the former (for his own guilt seems to him so great, that he looks little at Absalom's); hence his deep, boundless compassion for his misguided son" (Kurtz). "The heartbroken cry, 'Would God I had died for thee!' was not only the utterance of self-sacrificing love, but the confession that he himself deserved the punishment which fell upon another" (Kirkpatrick).
IV. IRREPARABLE LOSS AND SEPARATION. "As that young man is;" his life "as water spilt upon the ground," etc. No cries nor tears can restore him to his father or "the land of the living" (1 Samuel 25:29; 2 Samuel 4:11; Psalms 26:9; Psalms 49:8). Whatever David may have thought of his condition in Sheol, no parent can contemplate the death of a rebellious and impenitent son without heart rending grief, arising from the fear of his exclusion from the presence of God, sharing the doom of the Lord's enemies, and endless separation from the fellowship of saints. "All hope abandon, ye who enter here!" (Dante, 'Inferno,' 3.).
REMARKS.
1. It is possible, under circumstances most favourable to goodness, to become exceedingly bad.
2. One of the greatest evils in the world is that of disobedience to parents (2 Timothy 3:3).
3. The love of on earthly parent toward his children is a shadow of the eternal Father's love to men. "He is affected with fatherly love towards the whole human race. Inasmuch as we are men, we must be dear to God, and our salvation must be precious in his sight" (Calvin, on Ezekiel 18:4).
4. The Divine sorrow over men when they fall into sin and ruin, as revealed in the holy tears of Jesus, indicates their final state in "the world of infinite mourning."—D.
HOMILIES BY G. WOOD
2 Samuel 18:3
The surpassing worth of Christ.
"Thou art worth ten thousand of us." The doctrine that all men are equal is true in some important respects, but its application and use are very limited. It is equally true that all men are unequal, that no man is of exactly the same weight and worth as any other man. Men differ infinitely in body and mind, in intelligence and goodness, in position and influence, in their value to society; and so in the degrees of their responsibility to God. In domestic and social, civic, national, and Church life, one man is often worth many others. David's "people" felt this now that they were going forth to meet the forces of Absalom in battle; and they give as a reason why he should be content to remain in the city instead of exposing himself to the dangers of the battlefield, that he was worth ten thousand of them; that it was better that ten thousand of them should be slain than he, though he was only one. This sentiment underlies and justifies the natural feeling of loyalty to a sovereign, the willingness to protect him at the cost of many lives. In personal worth he may not be equal to many a single soldier or subject; but he represents the state; in his life may be involved the welfare of a nation, to protect which it is worth while for many to die. Such thoughts might well console the private soldier dying in obscurity on the field or in hospital. His king, his country, is worth a multitude of such as he. His life is worthily sacrificed for them. The same sentiment is applicable to the commanders of an army in contrast with common soldiers; to great statesmen and other leaders of men in contrast with the multitude. It is no disparagement of these to say that it would require many of them to equal in value to society one of those; and that, if necessary, it would be better that the many should die rather than the one. We may use the words emphatically in reference to our great King and Captain, the Lord Jesus Christ. True, he is no longer in personal peril from his enemies. "He lives beyond their utmost rage" (Watts). But his cause, influence, hold of mankind, place in their esteem and affection, in a word, his kingdom, may be endangered; and his true disciples will be ready to die in thousands rather than he should in these respects perish or even suffer loss. And the justification of their feeling is that he, personally and in his cause, "is worth ten thousand of them."
I. THE SURPASSING WORTH OF CHRIST.
1. In personal excellence. It is well when the monarch of a country is distinguished for mental and moral endowments. Even when the personality of the ruler is of less account in the actual government, it adds much to the welfare of the state that he is noble in the qualities of his mind and heart. This has been made manifest in the long reign of our beloved and honoured queen. Where the power of government is very largely trusted to the will of the sovereign, it is of incalculable importance that he should be both wise and good. David's kingdom sprang very mainly from, and was maintained by, his personal qualities. And this is more emphatically true of his great Son Jesus. He is "chiefest among ten thousand," chiefest among and above all creation. The perfections of God and the perfections of man are combined in this one glorious Person. In himself he is worthy of the utmost love and self-devotion.
2. In position and dignity. As "King of kings and Lord of lords;" "Lord of all;" King of souls; "Head of the Church" "Head over all things." These are not empty titles; but represent facts, actual glory and power. To serve such a King may well be esteemed the highest possible honour; to die for him, a great glory.
3. In relation to the good of men. Who shall say how much Christ is "worth" in this view? of how much value his work for and amongst men? how essentially their welfare in time and in eternity is bound up with his unchanging existence and power, and the manifestation of himself in the world through his Church? Every believer experiences his preciousness (1 Peter 2:7), and desires that all should have a like experience, through a "like precious faith" (2 Peter 1:1); and to keep him living in the memory of men, and secure the wider exercise of his saving power, would cheerfully sacrifice himself. We are insignificant, and if we die it matters little; but for him to perish from the life of men, or become feeble in his influence among them, would be disastrous indeed.
4. In power to succour and aid his servants. David was requested to remain in the city with the reserves, that, if it were required, he might send them to the succour of those fighting in the field. Our Lord can, "out of the city" in which he dwells, aid his servants in more effectual manner. Not only has he numberless reserves eager to do his bidding, but he is able to gather around him, from the very ranks of his foes, fresh hosts to fight his battles. And, beyond all this, he can himself be—yea, he is with his people everywhere and evermore, to inspirit them by his presence, and render them victorious. Who of them, what "ten thousand" of them, could fill his place?
5. In power to reward those who die in his service. Earthly rulers are powerless to recompense the soldiers who are slain in fighting their battles. Not so our great King. He is able to promise eternal life and glory to his faithful followers; and what he promises he performs.