II. THE EFFECT WHICH CONTEMPLATION OF THE SURPASSING WORTH OF CHRIST SHOULD HAVE UPON US.
1. Satisfaction that he lives safe above all the hostility of his enemies. Lives, not in heaven only, but on earth in spirit and power, working in and, with his people and confirming his Word. Human leaders and teachers die, but "Jesus Christ is the same yesterday, and today, and forever" (Hebrews 13:8). That One of so much worth to men, and so needful to them, should be thus immortal and immutable, is matter for joy and thankfulness. He needs not, like David, the plans and efforts of his servants to preserve him; but we can and should rejoice that he lives and reigns, and "mast reign till he hath put all enemies under his feet" (1 Corinthians 15:25).
2. Devoted loyalty to him even unto death. The readiness with which David's friends hazarded and gave up their lives for him, nay, the similar devotedness of many a common soldier, may well put most Christians to the blush.
3. Contentment in view of the enormous sacrifice of human lives which has been made for his sake. It is not waste; the willing deaths of martyrs, missionaries, Christian workers of all grades, have not been unreasonable. He and his cause are worthy of it all.
4. Confidence in respect to ultimate victory over all his foes. With such a King and Captain, final defeat is impossible.
5. Assurance of ample recompense for whatever we lose, were it life itself, in his service.
6. Concern to be on the side of Christ rather than of a multitude in opposition to him. We are tempted to follow the crowd, and (with or without thinking) to esteem that to be the right course which the greater number pursue. But truth goes not necessarily, or even ordinarily, with the majority. With the one Person, the Lord Jesus Christ, are truth, safety, victory, ultimate gain. His judgment is worth more than that of "ten thousand" others; his favour of infinitely more value than theirs. If adherence to him were to lead to the separation from us of all besides, and we were to find ourselves alone, we might say after his manner, "I am not alone, because the Master is with me" (John 16:32).—G.W.
2 Samuel 18:13
Dealing falsely against our lives.
"I should have wrought falsehood against my own life." Another reading, preferred by the Old Testament Revisers, substitutes "his" for "my own;" but they place in the margin that adopted in the Authorized Version. Taking the passage, then, as it stands in the Authorized Version. the meaning of the speaker is that if he had slain Absalom, he would have brought death upon himself, since the king would have been made acquainted with the deed, and would have sentenced him to death. The form of the expression is worthy of notice. Doing what would have cost him his life is called working falsehood against it. A man's life is entrusted to him to guard and nourish. When he does this, he acts truly towards it; when he does what injures or destroys his life, he acts falsely towards it; he violates his trust. Every man virtually professes to be concerned for the safety and well being of his life; when he does what endangers or terminates it, he may be said to deal falsely with it, to act treacherously towards it. This is the case with those who put themselves to death, or shorten their days by intemperance or licentiousness; or who, by crime, bring themselves to the gallows (see homily on 2 Samuel 17:23). But we may take the words as suggesting that there are persons who work falsehood against their lives in the higher sense, as beings immortal, and capable of that, life which is life indeed,—the life everlasting.
I. HOW DO MEN COMMIT THIS SIN?
1. By taking the course which surely leads to death. In violating the laws of God they bring on themselves the sentence of death, and separate themselves from God, in whose favour is life.
2. By refusing the new life which is proffered them in the gospel. Life under the Law having become impossible through sin, God has interposed with another method of imparting life. His Son came to be our Life. He died that we might live. He lives evermore to bestow life on all who believe on him. "He that hath the Son hath life," etc. (1 John 5:12); "He that believeth on the Son hath everlasting life," etc. (John 3:36). To reject him is to reject life. It is to deal falsely with our own lives, our own souls.
3. By neglecting the means by which the life of the soul is preserved and nourished. Reading of the Word, meditation, prayer, watchfulness, ordinances of public worship, union and communion with Christians, etc; whatever is intended and adapted to keep the soul in vital union with him who is "the Life" (John 14:6).
II. ITS UNNATURALNESS AND WICKEDNESS. The man implied that to deal falsely with his own life was a thing utterly inadmissible. So it ought to be in respect to the life of the soul. For:
1. It is the life which is concerned. It is not a mere question of more or less health, comfort, or other subordinate good. "It is not a vain thing for you, because it is your life" (Deuteronomy 32:47).
2. It is the most precious kind of life. Unspeakably more important than the life of the body, or even of the mind, or of any of the principles and affections which relate us to the family or society. Because of
3. It is our own life. Which should be specially dear to us, and has been specially entrusted to us: which we are therefore especially bound to care for and conserve.
4. To imperil or sacrifice it is to deal falsely against it and against God. We are under a covenant to care for it. Nature binds us, and Scripture, and perhaps religious vows, voluntarily made and often repeated.
5. Such a course will bring upon us the Divine displeasure. We shall not only lose our souls, but shall find ourselves involved in awful penalties for doing so; not only shall we fail of "eternal life," but shall "go away into eternal punishment" (Matthew 25:46). The words may be a safeguard against temptation. "In doing this thing I should deal falsely against my own life."—G.W.
2 Samuel 18:13
The omniscience of our King.
"There is no matter hid from the king." This is given, by the man who informed Joab that Absalom was hanging in an oak, as a reason why he might have been sure of death himself if he had killed Absalom. It shows how well informed David was understood to be of all that took place amongst his subjects. Such an impression respecting governors and magistrates in general as this man had respecting David, would go far to extinguish crime. The assertion here made as to King David's knowledge may be made absolutely, and without exception, in reference to our great King.
I. THE OMNISCIENCE OF CHRIST. This is claimed for and by him in Holy Scripture.
1. The sources of his knowledge. His own essential Divine faculty of knowing. He does not depend, like ordinary rulers, on informants. His "eyes are in every place, beholding the evil and the good" (Proverbs 15:3).
2. The extent of his knowledge. He knows, not only the actions of men, but their hearts; all thoughts, emotions, motives, plans, purposes; all movements and events that can affect his kingdom. His enemies take counsel against him under his very eyes.
3. The impossibility of concealing anything from him. "There is no matter hid from the King." Nothing can hide aught from him. Not physical darkness; not distance; not efforts at concealment; no hypocrisy; no simulation or dissimulation; no excuses, contradictions, or evasions. The assertions in Psalms 139:1-24.; Job 34:21, Job 34:22; 2 Timothy 2:19; Hebrews 4:13, are as applicable to the Son as to the Father.
II. THE EFFECT WHICH THE KNOWLEDGE OF THE OMNISCIENCE OF CHRIST SHOULD HAVE UPON US.
1. To confirm our confidence in his fitness to be King. Rule over such a kingdom as his—extending over numbers so vast, and reaching to the inmost souls of his subjects—requires omniscience as one of the attributes of the Ruler.
2. To deter us from wrong doing. As a similar knowledge deterred this Israelite from slaying the king's son.
3. To assure us that judgment will fall on the guilty, and only on them; and on each according to the measure of his guiltiness. For want of better knowledge in human rulers and magistrates, some innocent persons suffer as guilty, and many guilty ones escape punishment.
4. To encourage us in all that is good. Christ's perfect knowledge of us is a great comfort for Christians who are unknown or unacknowledged amongst men; for the maligned and misunderstood; for workers in obscurity; for such as do good quietly and secretly. "Lord, thou knowest all things; thou knowest that I love thee" (John 21:17). "Thy Father"—thy Redeemer and Lord—"which seeth in secret shall recompense thee" (Matthew 6:4, Revised Version). "Who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God" (1 Corinthians 4:5, Revised Version).
"Men heed thee, love thee, praise thee not,
The Master praises: what are men?"
5. To comfort us in all troubles. "Thou hast seen my affliction; thou hast known my soul in adversities" (Psalms 31:7, Revised Version). A special comfort for those whose troubles are too peculiar or too sacred to communicate to others. Though our King be so exalted, he interests himself in each one of his subjects, even the least, knows all that pains them, and sympathizes with them in all.—G.W.
2 Samuel 18:18
Absalom's monument.
The contrast between 2 Samuel 18:17 and 2 Samuel 18:18 is touching. Absalom, whose three sons (2 Samuel 14:27) were dead, desirous that his name should not therefore die, erected a monument to perpetuate it, probably connecting with it a tomb in which he purposed that his body should lie, and in which possibly he may have placed the remains of his deceased children. But he was buried in another sepulchre, and had another monument reared to his memory. A pit in the forest of Ephraim became his grave, and "a very great heap of stones" his memorial. The contrast appears more marked in the original than in our version. The same Hebrew word is translated "laid" in 2 Samuel 18:17, and "reared" in 2 Samuel 18:18. "They took Absalom … and raised a very great heap of stones upon him … Absalom in his lifetime had taken and raised up for himself a pillar," etc. The desire to have our name perpetuated is natural, and in some becomes a passion. It is one of the pleasures parents have, that, when they are gone, their children (especially their sons) will keep their names in the memory of men. Failing this, the hope of a tombstone to fulfil in some measure the same purpose may give satisfaction; it is only a very few who can hope for a "pillar" as a monument. But, after all, these are poor memorials, and they may preserve a very undesirable memory of a deceased person. There are better methods of ensuring that we shall not be soon forgotten amongst men, and, at the same time, that the image thus perpetuated shall be both desirable and useful. These methods, moreover, are open to the multitude who cannot hope for either pillar or tombstone to commemorate them, "The righteous shall be in everlasting remembrance" (Psalms 112:6).
I. HOW TO BUILD MONUMENTS TO OUR MEMORY.
1. By eminent piety and holiness. "The memory of the just is blessed; but the name of the wicked shall rot" (Proverbs 10:7).
2. By the faithful discharge of private and public duties.
3. By zeal for the spiritual good of others. Instructing them ourselves. Providing for their instruction. Those who have wealth may erect a house of prayer, which will be a better monument than a pillar. The childless man may thus have spiritual children that shall perpetuate his memory and good influence. Loving work amongst the young is likely to be most successful, both in respect to their good and the long perpetuation of our memory. Our name will be written on their hearts, and repeated by them with gratitude in their conversation and in their thanksgivings to God.
4. By large general benevolence. Devotedness in the relief of suffering and the promotion in other ways of the good of others. Some secure a lasting name by building, enlarging, or endowing hospitals, almshouses, or schools. But little acts of kindness, especially if they become the habit of a life, may secure even a warmer place in the memory and affection of those whom we benefit.
II. THE MONUMENTS THUS ERECTED. It follows from what has been said that these will be:
1. Souls saved or greatly profited.
2. Happiness produced or increased.
3. Grateful remembrance and mention of us. By those we have benefited. By all acquainted with our lives who rightly estimate goodness and benevolence.
4. In the case of some, religious and philanthropic institutions and agencies, which they have founded or greatly strengthened, and with which their names will continue to be associated.
III. THE SUPERIORITY OF SUCH MONUMENTS. In comparison with pillars, etc; erected to our memory.
1. In their nature. Memorials of stone bear no comparison with those written on the hearts, and in the characters and happiness, of men; or indissolubly associated with permanent agencies for their well being.
2. In their fruitfulness. The good done reproduces itself; the memory of the doer, thus perpetuated, more surely excites to imitation of his character and works.
3. In their duration. The less durable of such memorials will outlast any material monument; the spiritual ones will survive the last fires, and be everlasting.
To conclude:
1. It is a solemn thing to reflect that shortly all that will.remain of us in this world will be our memorials. We ourselves must soon be gone, be we princes or peasants, rich or poor, learned or ignorant. The only advantage of the rich over the poor is that of more costly monuments. But the choicest monuments may be secured by the poor as well as the rich.
2. The securing for ourselves a lasting name amongst men ought not to be the chief motive, nor one of the chief motives, of our conduct, it should hardly be a motive at all. Of Christian conduct and works, it cannot be a main motive; for a life so produced is not Christian. To act in order to "have glory of men" (Matthew 6:2) after our death differs not in principle from seeking to have such glory now. Had Mary (Matthew 26:6-13) lavished her precious ointment on our Lord in order that she might be memorable to all ages, he would not have commended her. Our chief motives should be love to God and Christ and men, the desire to be approved of God, and to have our names recorded indelibly in the book of life (Philippians 4:3; Revelation 3:5).
3. An enduring name may be obtained by ill-doing as well as by well doing. The name of Judas will last as long as that of Mary, and be perpetuated by the same means. And the memory of a good man's failings may be as enduring as that of his virtues.
4. The grand instance of a Name after death synonymous with all that is great and good in the highest sense and degree, without any admixture of evil, and productive of the highest and most lasting good in others, is that of our blessed Lord.—G.W.
2 Samuel 18:27
A good messenger of good news.
"He is a good man, and cometh with good tidings." Underlying this phrase is probably the feeling that there is a congruity between good tidings and a good man. David may have thought that such a messenger as Ahimaaz would not have been sent with bad news; and, indeed, Joab was unwilling that he should run with the news, because he knew how grievous part of it would be to David. It may be permissible to take these words as applicable to the proclaimers of the heavenly good news—the gospel of God. It should be true of every Christian minister and teacher, yea, of every Christian, that "he is a good man, and cometh with good tidings." We are the more readily led to such an accommodation of the words, because the terms used throughout this section of the narrative are in the Septuagint identical with those ( εὐαγγέλια εὐαγγελίζω) with which we are so familiar in the New Testament.
I. THERE ARE GOOD TIDINGS TO BE PROCLAIMED. Christianity is pre-eminently "gospel" (equivalent to "good news"), and is often called by this name. It is good tidings from the region and the Person from whence we might reasonably expect bad; and about the Being and the things which are of most importance to us. It declares to us the love of God to sinful men. It announces the coming and the work of a Divine Saviour; the reign of a Divine King; an all-sufficient propitiation for sin; a full and free redemption; an almighty, most loving and ever abiding Comforter and Helper. It proclaims pardon for the guilty, cleansing for the impure, life for the dead, comfort for the sad and sorrowful, Divine righteousness for the unrighteous, Divine strength for the weak, peace and joy on earth, perfection alike of holiness and happiness in heaven. It offers all these blessings on the simple condition of "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21).
II. THESE GOOD TIDINGS ARE COMMITTED TO GOOD MEN TO MAKE KNOWN. Only good men, real Christians, have a Divine commission to engage in this work. God does not need the services of his enemies in the work of turning enemies into friends and ministering to their good. No unconverted man, no one that is carnal, worldly, unholy, can be a true Christian preacher or teacher.
1. Only good men really know the gospel. (See 1 Corinthians 2:14; Matthew 11:25.) We need to be "taught of God" (John 6:45) in order to our real reception and. understanding of Christian truth.
2. Only good men can rightly make it known. We cannot teach what we do not know; we cannot teach aright that with which we are out of harmony and sympathy. The work of teaching the gospel requires love to God, to the Lord Jesus Christ, to the truth, to the souls of men; sympathy with the mind and heart and purposes of God as revealed in the gospel; a character consistent with it, and adapted to illustrate and recommend it; and the earnest and believing prayerfulness which secures the Divine aid and blessing. "But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" (Psalms 50:16).
III. GOOD MEN SHOULD MAKE KNOWN THE GOOD TIDINGS ZEALOUSLY, All Christians should do this according to the measure of their abilities and opportunities. They should be incited to do this by:
1. The nature of the tidings. With which only intense earnestness in the messenger is in harmony.
2. Their personal obligations to the redeeming love which they announce.
3. The unspeakable blessings they have received through the knowledge of them.
4. The commands of their Lord.
5. The natural impulses of the Christian heart. Which are the promptings of the Holy Ghost.
6. The good they can thus confer on their fellow men. Good of the most important and lasting kind, and of which they are most of all in need.
IV. THOSE WHO MAKE KNOWN THE GOOD TIDINGS OUGHT MORE AND MORE TO BECOME GOOD. The work of learning and teaching the gospel ought to greatly benefit the teachers. It is adapted to do so, on account of:
1. The nature of the gospel. Its every truth is sanctifying.
2. The special character of the work. It exercises and trains every Christian virtue. It brings into close communion with the infinitely Good, who is also the Inspirer of all good in his creatures.
3. The regard for consistency which the worker is likely to cherish.
4. His desire for success in his work. This will increase his desire and endeavour after greater personal consecration and holiness.
5. The concern which he will feel to be accepted of God. "Lest that by any means, when I have preached to others, I myself should be a castaway" (1 Corinthians 9:27).
In conclusion:
1. The subject appeals to all who have part in the teaching of Christianity. Not only preachers, but parents and other teachers of the young, district visitors, etc.
2. Some need to be reminded that the Christian religion is not all of the nature of good tidings to each one to whom it comes. If it says, "He that believeth and is baptized shall be saved," it says also, "He that believeth not shall be damned" (Mark 16:16). If of the righteous it declares, "It shall be well with him," it also says, "Woe unto the wicked, it shall be ill with him!" (Isaiah 3:10, Isaiah 3:11). But its tidings of evil, as well as of good, need good men to bear them properly. It needs faith and faithfulness toward God, tender love and pity toward men, to utter them aright, and with probability of success.—G.W.
2 Samuel 18:29
Concern for the welfare of young men.
"Is the young man Absalom safe?" or, as in the Revised Version, "Is it well with the young man Absalom?" The inquiry reveals what was on David's heart equally with, if not more than, the welfare of the state and the continuance of his own reign. While Absalom had accepted with approval plans for accomplishing his father's death, David was more solicitous for the preservation of Absalom's life than his own; and now that the victory of his forces is announced, he cannot rejoice at the tidings until he knows whether his son still lives; and when he learns that he is dead, his grief quite overwhelms his joy, and bursts all bounds. It is not uncommon for worthless sons, who have lost all affection and dutifulness towards their parents, to have parental love still lavished and wasted upon them. The reprobate is not unfrequently the favourite. The inquiry of David is one that may be, and often is, put respecting young men, with reference to various kinds of well being. Is it well with him? Is he in health? Is he getting on in business, etc.? It may well be directed towards welfare of a more essential kind—Is it well with him morally, spiritually, and with reference to eternity?
I. WHEN IS IT WELL WITH YOUNG MEN?
1. When they have become decided Christians. When of their own free choice they have accepted Christ as their Saviour and Lord, and manfully owned him before men. It cannot be really well with those who are without Christ, living in rebellion towards their heavenly Father, and walking in the way that leads to destruction.
2. When living lives of watchfulness and prayer. Sensible of the perils to which they are exposed, guarding against temptation, and ever imploring Divine protection and help. In such a world as this, it cannot be well for the young and inexperienced to be unaware of their dangers, or heedless respecting them.
3. When carrying Christian principles into consistent practice in every department of their lives.
4. When earnestly devoting themselves to works of piety and benevolence. To do this is well, not only for those whose good they may be seeking, but for themselves. It is a safeguard and an education. Let young men (young women too) thus live, and:
II. THE CONCERN WHICH IS FELT IN RESPECT TO THE CHRISTIAN WELFARE OF YOUNG MEN.
1. By their Christian parents. Natural affection and religious faith combine to produce an anxiety which young people can very partially understand. The happiness of parents is bound up with that of their children. Christians "live" (1 Thessalonians 3:8) when their sons and daughters live to Christ, and "stand fast" in him. Their anxiety on their account is greatly intensified when they have left home for new scenes and associations, involving' new perils to character, without the preservative influence of home and known friends.
2. Ministers and Churches ought to be more concerned about the spiritual welfare of young men than they always are. Their mission is to care for souls; and no souls are more interesting, more exposed to danger, more needing and ready to appreciate sympathy and friendly offices, than those of the young. None are of so much value for the advancement of religion at home and abroad. And of the young, none so need guidance and wise influence as young men; young women are drawn to Christ more readily, and are usually exposed to less powerful temptations. Measures for the good of young men should occupy a prominent place in the agencies of every congregation.
3. Christian citizens may well cherish a like concern. For on the direction that the youth of a country take depends to a large extent the welfare of the state. If the young could but be generally brought under the power of godliness, with its accompanying intelligence, purity, uprightness, and benevolence, a new era of national glory and happiness would have commenced. Is it well with the young, especially with young men? should, then, be a common inquiry from all good men and women; and should be accompanied with such practical proofs of interest in the inquiry as are possible. There are few Christians who could not do something to bring Christian influences to bear upon the young men they know, and to shield them from the opposite influences, which are so numerous and powerful.
Finally, young men should be concerned for their own best interests. Because it is right; because the practices of godliness and virtue bring solid happiness; because thus they will make the most of their lives; and because of the concern which those who love them feel on their account. Let them, when tempted to neglect or forsake that which is good, or practise wickedness, remember the counsels and prayers of their fathers and mothers, and. the pain they will inflict on them if they go wrong.—G.W.
2 Samuel 18:33
A father's anguish at his sows death.
The stroke which David feared fell upon him at last. In spite of all his desire to save his rebellious son, and his commands to each of the generals to "deal gently" with him for his sake, he had been slain. When the father learnt the unwelcome truth from "the Cushite" (Revised Version), he was overwhelmed with grief; and retiring to "the chamber over the gate" he burst out in the pathetic lamentation, "O my son Absalom!" etc; and continued crying with a loud voice, "O my son Absalom! O Absalom, my son, my son!" (2 Samuel 19:4:). These loud demonstrations of grief were in a high degree impolitic, as Joab soon convinced him (2 Samuel 19:5-8), but they were the natural outburst of his tender heart and his unquenchable love for his worthless son. He had grieved sorely in the expectation of the death of his infant child (2 Samuel 12:16, 2 Samuel 12:21, 2 Samuel 12:22); much more must he grieve over this young man, on whom his heart had been set for so many years, and for whom he had done and borne so much. Moreover, Absalom had died suddenly, and by violence, and in sinful war against his father—unrepentant, unforgiven. David might even, in his passionate grief, reflect on himself as the occasion, however innocently, of his death, since it arose from the measures he had taken in defence of himself and his throne. Still more bitter would be the reflection that, by his foolish fondness, his evil example, his laxity of discipline, his refraining from merited punishment of his son's earlier sins and crimes, and his neglect to crush his treasonable practices at their commencement, be had greatly contributed to the formation of his evil character, and to his untimely and miserable end.
I. THE SORROW OF PARENTS BEREFT OF GROWN-UP CHILDREN. It is composed of various elements.
1. Sorrow of natural affection. Which cannot always give account of itself, but is implanted by the Creator for most important purposes, is increased by years of exercise and mutual endearments and services, and often survives when these have ceased, and parental love is requited with ingratitude, neglect, injury, or deadly hostility.
2. Sorrow of disappointed hope. Parents picture to themselves a career of prosperity and honourable activity for their children, and try to ensure it by the education and start in life which they give them. Or they may have looked to their son to be the prop of their own old age. How can they but sorrow bitterly when all their hopes are scattered by death?
3. Their sorrow may be increased by painful fears. It may be a sorrow uncheered by hope, because over the death of one who lived and died in sin.
4. Self-reproach may, as in the ease of David, accompany and embitter the grief. The highest parental duties—those which have respect to the souls of children—may have been neglected. The home may have been, through parental indifference and worldliness, if no worse, a quite unfit place of preparation for holy service on earth or entrance into heaven. The sorrow arising from the consciousness of this cannot be assuaged by remembrance of the education given to prepare for this world's business, or the accomplishments imparted to render life refined and agreeable.
5. The sorrows of bereaved parents are increased and from time to time renewed by observing the happiness of other parents whose children are continued to them, and are living in habits of piety, rectitude, and benevolence.
II. CONSOLATIONS FOR SUCH SORROW. These are to be found in:
1. Profound submission to the will of God. The death we mourn, however it comes, was his doing who has the right to dispose of us and ours according to his pleasure; and who is infinite in wisdom and goodness—"our Father." "Thou didst it" (Psalms 39:9); "The Lord gave, and the Lord hath taken away" (Job 1:21).
2. Assurance of his fatherly compassion. That he sympathizes while he chastises (Psalms 103:13).
3. A good conscience. Happy the fathers, the mothers, who have the consoling reflection that they did their best to fit their departed children for this world or the. next.
4. In the case of the death of godly children, the assurance of their blessed existence and happy commencement of nobler careers than those cut short by death. The assurance also of future reunion where "there shall be no more death" (Revelation 21:4).
In conclusion:
1. Let parents think of their children as mortal; and be concerned so to train and influence them as to fit them for both living and dying.
2. Let children live in view of a possibly early death. Seek safety in Christ. Let life be a constant following of him. Dread to have life shortened and death made terrible by sins and vices. Let your parents have the consolation of knowing, should you die young, that you are "not lost, but gone before."—G.W.
2 Samuel
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