VIII. THE SACREDNESS OF PROMISES MADE BY RELIGIOUS MEN. The promises made to the Gibeonites in the days of Joshua differed from all engagements entered into by other people, in that they were the promises of the chosen race, whose conduct towards others was based on higher principles. David felt at once that it would be shocking to allow heathen men to imagine that the servants of the covenant keeping God could break their vows. The possession Of a religious character or the adoption of religious professions lends a special sacredness to our engagements. It is no wonderful thing if one who believes in no eternal morality easily sets aside what others hold to be binding engagements; and a careless man of the world, whose religion is only a name, may not excite surprise if he sometimes violates his word or does a mean action. But to be a follower of Christ lends an unusual sanctity to everything in life. The Apostle Peter has suggested "what manner of persons" we ought to be by virtue of our holy profession, and our Lord himself expects more of his followers than can be looked for from others (Matthew 5:43-48). We should not forget that we may compromise the honour of our Lord in our words and deeds.
IX. THE CONFLICTING OF PUBLIC OBLIGATIONS WITH PRIVATE ENGAGEMENTS. David, acting according to the light and usage of the age, felt bound to give up the male members of the house of Saul; but he had made a personal promise to Jonathan (1 Samuel 20:14 17; 1 Samuel 23:16-18) to spare the members of his house, and had especially taken Mephibosheth under his care out of love for his father. Here, then, was a conflict of opposing obligations. The solution was obvious. He had kept his promise, and had not, as kings too often were accustomed to do with the families of rivals, cut off the house of Saul on ascending the throne. If he gave them up now it was not a personal act, but an act in the administration of law. But, further, he seems to have regarded the oath to Jonathan as relating to his own immediate descendants, and hence he spared Mephibosheth in order to keep his kingly promise while making acknowledgment for the sin of Saul. Rulers are bound to be true to national obligations, though at the cost of much feeling, and sometimes it will require more than mere casuistry to be true to private sentiments and obligations while discharging public duties. Self is never to be degraded in public affairs. If in nation or Church the rulers cannot conscientiously discharge obligations involved in the office, the proper alternative is to vacate the office.
X. THE HONOUR DUE TO MORTAL REMAINS. The conduct of Rizpah in keeping off birds and beasts of prey from the corpses, and of David in collecting the bones and placing the remains of Saul and Jonathan in their family burying place, was worthy of their character; it indicated a refined feeling, a reverence for the dead, a deep sense of the sanctity of all that pertains to human life and human destiny. The mortal remains of friend and foe are touchingly suggestive of the greatness and littleness of man, of his checkered lot on earth, and the strange unknown experience on which his higher nature enters while his perishable remains abide with us.
2 Samuel 21:15-22
The difficulty of establishing the kingdom of God in the world.
The facts are:
1. In one of his wars with the Philistines David waxes faint in personal conflict with a giant, and is succoured by the intervention of Abishai.
2. Observing the failing strength of the king, his people deprecate his going forth with them to battle, lest by personal failure he should be a means of general discouragement.
3. On each of three subsequent occasions of battle, a Philistine giant is slain respectively by Sibbechai, Elhanan, and Jonathan son of Shimeah. It is of no moment as to what precise period in David's life the battles with the Philistines belonged. The first impression on reading the narrative and, at the same time, remembering the promise that Israel was to subdue and hold the land, is the tediousness of the process by which the complete subjugation of the heathen was effected, and the imperfection of the result even at this late period in the national history. Israel all along had represented the principles of true religion as against idolatry, and the special object of David's wars was to render the cause he represented triumphant over all enemies, and so establish the theocracy on an enduring basis. The difficulties of achieving the end in view are suggested by the necessity of these successive conflicts with a most active and stubborn foe. In general outline we have here an analogy with the work which the Christian Church has in hand, and the difficulties attending its speedy and complete accomplishment. The difficulties attending the subjugation of all opposing forces to the kingdom of Christ, and so permanently establishing a reign of righteousness in the earth, may be indicated as follows.
I. THERE IS A WIDESPREAD AND TENACIOUS PREOCCUPATION BY EVIL. The Philistines were a numerous people, spread over a considerable area of country, bold, resolute, powerful, and therefore very tenacious of their possessions and of their local influence. They did not always wait to be subdued, but became active in their assaults on the kingdom ordained of God. As compared with them, the Israelites were not so hardy, so desperate in fighting, and so strongly influenced by the thought of ancient pre-eminence. It is not surprising that the conflict should extend through long and weary years. And is there not some resemblance here to modern facts? The earth is preoccupied by forces of evil—numerous, strong, tenacious. The power of sin has laid hold of every form of human activity, and has entered into all the public and private ramifications of life. Our preachers at home and missionaries abroad have to face evils hoary with age, and yet strong with the vigour of youth. Nothing is more conspicuous to Christian workers than the terrible grip with which sin holds the human soul to prevent the enthronement there of the King of righteousness.
II. THERE ARE MANY IMPERFECTIONS INHERITED WITH THE WORK WE HAVE TO DO. David's people had not been as true to God as was required of Israel by the great Law laid down for their guidance; and much of this imperfection of character was an inheritance from the generations which had also failed to fulfil the moral conditions of conquest as laid down by the great lawgiver (Deuteronomy 28:1, Deuteronomy 28:7-10, Deuteronomy 28:15, Deuteronomy 28:25). Because Israel of the past had not been fully faithful, Israel of David's age found many conquests unachieved. Failure in moral character ensured to posterity an inheritance of difficulty and sorrow. The work which a thoroughly righteous people could have accomplished remains unfinished, with the additional difficulties created by unfaithfulness. Unfortunately, the Christian Church has too closely followed the example of ancient Israel. There has been, in ages past, sometimes a deviation from the principles laid down by Christ for the casting out of sin and the subjugation of the world to himself, and sometimes a very inefficient application of his instructions. Instead of pure truth, love, faith, holiness of life, prayer, and unity of spirit, there has been a blending of the truth with human errors, and a manifestation of a worldly, time serving spirit. This age inherits not only the honour of subduing the world to Christ, but the results of the imperfect work done in days gone by. Our own spirit is not so pure and fit as it otherwise would have been; unfinished undertakings are on hand, and the prejudice created by the sins and errors of the Church has to be overcome in addition to the ordinary power of sin.
III. THERE ARE OCCASIONALLY PRESENT GIANT FORMS OF EVIL WHICH, BESIDES BEING ACTIVE CAUSES, TEND ALSO INDIRECTLY TO EMBARRASS THOSE WHO OPPOSE THEM. Philistine giants not only had stout arms wherewith to slay, but their proportions, striking on the senses of men, had the effect of rendering the existing means of resistance and attack less easily available. Giant forms excite fear and awaken self-distrust. The indirect influence on good men of great evils is helpful to the perpetuation of those evils. The monstrous forms of idolatry in vast populations, the magnitude of the influence of Mohammed, the terrible hold of intemperance on multitudes, and the greatness of evil as a whole in the world, when looked at with ordinary eyes, at once bring on a temporary paralysis of energy. Many a brave heart faints in contemplation of the dreadful forms of evil that afflict the world. The Apostle Paul felt this when he reminded his friends to "put on the whole armour of God" (Ephesians 6:11-13), seeing that they had to wrestle with "principalities and powers."
IV. THE VARIABLE CHARACTER OF PROFESSING CHRISTIANS INJURIOUSLY AFFECTS THE PROGRESS OF THEIR ENTERPRISE. There was a day when David, fresh, young, pure, full of faith and courage, without after thoughts concerning himself, could calmly face and slay a giant (1 Samuel 17:39 47). But David, passing the meridian of life, sensible of failing powers, and moreover not free from the remembrance of sad departures from his God, could not perform exploits as of old, and was even in need of succour from another in the field. A true picture is this of many in the Christian warfare. They do not retain all the old vigour. The freshness and power of godliness fail. Were every Christian to grow in spiritual strength from first to last, were the spiritual forces in our religious life to gain momentum the longer we live, and none to become weak, what a mighty army would the Church become! The difficulty of subduing the world to Christ lies very much in the variability of spiritual strength in those who form the Church. Many are feeble who ought to be strong.
V. THE NEGATIVE INFLUENCE OF LEADERS IS WIDESPREAD. The friends of David were wise in wishing him not to go out to battle. The negative effect of his weakness would be so much positive advantage to the Philistines. If he could no longer positively inspire by his courage and exploits, that very circumstance would tell against the cause he and they had at heart. Leaders have great power by virtue of their position; and when, by any failure of character, or wisdom, or knowledge, any inaptitude for the special circumstances of the time, they dishearten those who expect example and guidance, they really, by such negation of good, add to the difficulties of the situation, and unwittingly strengthen the position of evil in the world. It would form an instructive study to trace in history the connection of the slow progress of Christianity with the negative influence of its leaders.
HOMILIES BY B. DALE
2 Samuel 21:1-14
(GIBEON, GIBEAH.)
Famine.
"And there was a famine in the days of David three years, year after year" (2 Samuel 21:1). [Summary of the remaining portion (or appendix) of this book:
1. The famine.
2. Victorious acts in wars with the Philistines (2 Samuel 21:15-22).
3. David's song of thanksgiving (looking backward); 2 Samuel 22:1-51
4. 2 Samuel His last prophetic words (looking forward); 2 Samuel 23:1-7. These two lyrical and prophetic productions of David, the ripest spiritual fruit of his life, form a worthy conclusion to his reign (Keil).
5. List of his heroes (forming, with 2, an historical framework for 3 and 4); 2 Samuel 23:8-39.
6. The pestilence (with the famine, "two Divine punishments inflicted upon Israel, with the expiation of the sins that occasioned them"); 2 Samuel 24:1-25.] This famine took place after Mephibosheth was brought to Jerusalem (2 Samuel 24:7; 2 Samuel 9:1-13.); and, perhaps, about seventeen years after the death of Saul (2 Samuel 4:4; 2 Samuel 9:12). It is mentioned here "as a practical illustration, on the one hand, of the manner in which Jehovah visited upon the house of Saul, even after the death of Saul himself, a crime which had been committed by him; and, on the other hand, of the way in which, even in such a case as this, when David had been obliged to sacrifice the descendants of Saul to expiate the guilt of their father, he showed his tenderness towards him by the honourable burial of their bones." After long prosperity and plenty there came adversity and destitution. No rain "out of heaven" (2 Samuel 24:10) for three successive years! What a scene of general, intense, and increasing distress must have been witnessed (Genesis 12:10; Genesis 26:1; Genesis 47:13; Ruth 1:1; 1 Kings 18:5; 2 Kings 6:25; 2 Kings 25:5; Jeremiah 14:1-10; Acts 11:28). Nor has it been unknown in modern times. Consider it (with its attendant circumstances) as—
I. CALLING FOR SPECIAL INQUIRY. "And David sought the face of Jehovah" (2 Samuel 24:1), equivalent to "inquired of Jehovah" (2 Samuel 5:19), by means of the Urim and Thummim through the high priest (the last recorded instance of this method of ascertaining the Divine will, henceforth more fully revealed through the prophets); urged by the cry of distress, especially among "the poorest sort of the people of the land" (2 Kings 24:14), on whom the famine pressed with peculiar severity.
1. The misery of the poor and afflicted produces in every faithful ruler and in every right hearted man a feeling of compassionate and anxious concern.
2. Physical calamities are often due to moral causes; they follow human disobedience to moral laws; being in some cases manifestly connected with such disobedience (as when famine follows desolating wars, agricultural neglect, etc.), in others, however, not directly and apparently so connected. This connection is evident
3. These causes should be diligently searched out, by proper means—observation, consideration, prayer—in order to their removal. "It is not superstition, but rather the highest piety and the highest philosophy, which leads a people, under such a visitation as that of famine, to turn to Jehovah, saying, 'Show us wherefore thou contendest with us '" (W.M. Taylor). "Let us search and try our ways," etc. (Lamentations 3:40; 1 Samuel 4:3).
II. LEADING TO UNEXPECTED DISCOVERY. "And Jehovah said (through the oracle), Concerning Saul and concerning the blood guilty house, because he slew the Gibeonires." A crime which had been committed, not recently, but twenty or even thirty years before, was brought to remembrance, and set before the national conscience, quickened in its sensibility by the experience of affliction. "David must hitherto have ruled in a very irreproachable manner to render it necessary to go further back to find a cause for the calamity" (Ewald).
1. Its iniquity was great. An attempt was made to exterminate (consume and destroy, 2 Samuel 24:5) a poor, dependent, and helpless people; of the original inhabitants of the laud (2 Samuel 24:2; Joshua 9:3-27), spared by solemn oath, devoted to the service of the sanctuary (now at Gibeon), for more than four hundred years dwelling peaceably among "the children of Israel and Judah" (Joshua 9:17; 2 Samuel 4:3), professing the same faith, and guilty of no offence; many of them being ruthlessly slain, others escaping by flight.
2. Its effects were still felt by the "hewers of wood and drawers of water" (Nethinim, bondmen), who survived, in bitter grief, popular odium, heavier servitude. Their cries "entered into the ears of the Lord of sabaoth "(James 5:4).
3. Its guilt was unacknowledged and unexpiated; the wrong unredressed, the sin unrepented of, and even ignored and well nigh forgotten. "It would seem that Saul viewed their possessions with a covetous eye, as affording him the means of rewarding his adherents (1 Samuel 22:7) and of enriching his family; and hence, on some pretence or other, or without any pretence, he slew large numbers of them, and doubtless seized their possessions. It is said that he did this in his zeal for Israel and Judah, and this cannot be explained but on the supposition that the deed was done in order to give the tribes possession of the reserved territories of the Gibeonites. And there is no doubt this would be, as it was designed, a popular and acceptable act (Joshua 9:18). Saul's own family must have been active in this cruel wrong, and must have had a good share of the spoil; for we find them all, when reduced to a private station, much better off in their worldly circumstances than can else be accounted for" (Kitto). Here lay the secret of the famine, which was interpreted as a sign of Divine wrath.
"He turneth a fruitful land into a salt marsh,
Because of the wickedness of them that dwell therein."
III. INVOLVING IMPORTANT PRINCIPLES; not merely that sin and crime are followed by Divine punishment, and the wrongs of the poor and needy avenged (1 Samuel 30:15-17), but also that men are dealt with by God (in the way of chastisement) as communities, as well as separate souls (Ezekiel 18:2-4).
1. The guilt incurred by individuals is participated in by the nation to which they belong when their wrongdoing is connived at, profited by, and not repudiated; and especially when the wrongdoer is its recognized representative.
2. The infliction of suffering on a whole nation, on account of the sins of one or more persons therein, is often needful for the vindication of public justice, the reparation of wrong doing, and the general welfare.
3. Although a nation may be exempted for a season, through the forbearance of God, from the chastisement due to sin, it does not escape altogether, but is surely called to account in this world. "Nations as nations will have no existence in another world, and therefore. they must look for retribution in this" (Wordsworth). "I can perceive in the story a recognition of the continuance of a nation's life, of its obligations, of its sins from age, to age. All national morality, nay, the meaning and possibility of history, depends upon this truth, the sense of which is, I fear, very weak in our day" (Maurice). "Time does not wear out the guilt of sin, nor can we build hopes of impunity on the delay of judgments" (Matthew Henry).
IV. EVOKING RECOGNIZED OBLIGATION. "And the king called the Gibeonites, and said … What shall I do for you? and wherewith shall I make the atonement [expiation, satisfaction, means of reconciliation], that ye may bless [and no more curse] the inheritance of Jehovah?" (2 Samuel 24:2, 2 Samuel 24:3); "What ye say, I will do for you" (2 Samuel 24:5). Whilst acknowledging the national wrong, he also acknowledged the national obligation, and expressed his purpose:
1. To redress their grievance, satisfy their claim for justice, and secure their favour and intercession.
2. To respect the justice of God (by whom their cause was manifestly maintained), so that prayer might be heard, and the famine removed. Unless right is done, prayer is vain (Psalms 66:18).
3. And to do whatever might be possible and necessary for these ends. "The land must expiate the king's wrong. This is rooted in the idea of the solidarity of the people, and the theocratic king as representative of God's people, whence comes solidarity of guilt between king and people" (Erdmann). David herein acted wisely and in a theocratic spirit.
V. REQUIRING ADEQUATE SATISFACTION. (2 Samuel 24:7-9.) The expiation was made by the crucifixion of the two sons of Rizpah and the five sons of Merab (Hebrew, Michal), "whom she bare to Adriel," according to the demand and by "the hands of the Gibeonites" (verse. 9), under the authority and sanction of the king (and doubtless with the approval of the nation). The demand:
1. Could be satisfied with nothing short of this. "We will have no silver nor gold," etc. (2 Samuel 24:4); no private compensation could atone for such a public crime and wilful sin "before the Lord."
2. Accorded with the requirements of the Law (Genesis 9:5, Genesis 9:6; Numbers 35:31); or at least with the custom of blood vengeance, and the then prevalent ideas of justice. If (as is probable, 2 Samuel 24:1) the hands of the sons of Saul were stained with blood, the Law demanded their death; if they were personally guiltless, they suffered from their intimate relationship to the murderer, as a "vicarious sacrifice," and for the benefit of the nation. "To understand this procedure, we must bear in mind the ancient Oriental ideas of the solidarity of the family, strict retaliation and blood revenge—ideas that, with some limitation, remained in force in the legislation of the old covenant" (Kurtz).
3. Was restricted by merciful consideration for the assuredly innocent and steadfast fidelity to a solemn engagement. "And the king spared Mephibosheth," etc. (2 Samuel 24:7). "The obscurities of this narrative probably may never be entirely cleared up. One thing, however, is certain—these seven descendants of Saul were not pretenders to the crown; and David cannot be suspected of having embraced such an opportunity to put them out of the way. Neither is it to be supposed that David delivered up the innocent contrary to the Law (Deuteronomy 24:16). They were, therefore, delivered up to the avengers of blood and punished with death, not on account of the crimes of Saul, but for the murders which they themselves, with the connivance of Saul, had committed on the Gibeonites, and for which they had hitherto remained unpunished" (Jahn, 'Heb. Com.,' 32.).
VI. AFFORDING SALUTARY INSTRUCTION (whether the victims be regarded as having actually taken part in the crime or not). "As seen by the people, the execution of Saul's sons (who were not charged with being in any way personally accessory to their father's crime) was a judicial act of retribution; but this aspect of the transaction was only an 'accommodation' to the current ideas of the age. Viewed in its essential character as sanctioned by God, it was a didactic act, designed to teach the guilt of sin" (Kirkpatrick); to produce repentance, and prevent its recurrence. That melancholy spectacle of a sevenfold crucifixion "on the mountain before Jehovah," in "Gibeah of Saul" (1 Samuel 10:5; 1 Samuel 22:6), declared:
1. The exceeding culpability of unrighteous zeal, of the wanton violation of sacred pledges, of the unjust taking away of human life. "Let us here learn the danger of trifling with oaths and solemn engagements. Four hundred years had elapsed since the treaty made with the Gibeonites; and yet in the sight of God it was as sacred as ever; so that he who presumed to infringe it drew down a severe judgment on the whole nation" (Lindsay).
2. The inevitable, rigorous, and impartial execution of Divine justice. Princes are not above its correction, nor bondsmen below its protection.
3. The far reaching consequences of transgression; to the children and children's children of the transgressor. "The evident intention of God in ordering the death of so many of Saul's family" (which, however, is not expressly stated) "was to give public attestation of the abhorrence of Saul's perfidy and cruelty, and to strike into the hearts of his successors on the throne a salutary dread of committing similar offences. The death of these seven persons, therefore, is not to be regarded as a punishment inflicted upon them for personal offences, even though they might have a share in their father's persecution of the Gibeonites, but an act commanded by God in virtue of his sovereign rights over the lives of all men, to teach princes moderation and equity, and to prevent the perpetration of enormous crimes, which are inconsistent with the welfare of the civil government as well as incompatible with the principles of true religion" (Chandler).
VII. FOLLOWED BY MERCIFUL DELIVERANCE. "And after that [the expiation] God was entreated for the land" (2 Samuel 24:14). "Long forgotten sin had been brought to mind and acknowledged and expiated; homage had been paid to justice; the evil of unfaithfulness had been exposed; the honour of the nation had been purged from foul stains; it had been shown that neither kings nor princes can do wrong with impunity; maternal fondness had been touchingly displayed; a long forgotten duty had been attended to; a noble example had borne fruit; and after that God was entreated for the land. The generous heavens poured down their showers, the languishing life of field and vineyard revived, and the earth was clothed with beauty and teemed with fruitfulness again. There was one more proof of the everlasting truth, 'Righteousness exalteth a nation'" (C. Vince).—D.
2 Samuel 21:2
(GIBEON.)
Unrighteous zeal.
"And Saul sought to slay them in his zeal to the children of Israel and Judah." When his attempt was made is not certainly known; possibly soon after his sparing Amalek (and to make amends for it); or at the time of his massacre of the priests at Nob (where the Gibeonites then assisted the Levites, before the removal of the altar and tabernacle to Gibeon); more probably at the time of his expulsion of the necromancers and soothsayers (1 Samuel 28:3); being "one of those acts of passionate zeal in which he tried to drown the remorse of his later years." His zeal (like that of others in later times) was:
1. Religious and patriotic in intention and profession; to purge the land of the remnant of the heathen (Deuteronomy 7:2, Deuteronomy 7:24), to honour God, to benefit his people. Good intentions are not enough to constitute good actions.
2. Blind and wilful, "not according to knowledge" (Romans 10:2; Acts 26:9).
3. Irreverent and ungodly; in violation of a solemn compact in the name of God, and against those who were consecrated to his service. His humblest ministers should be held in respect.
4. Unjust and ungrateful; for they bad done no wrong, but had performed useful service.
5. Proud. and tyrannical; regarding them with contempt, and taking advantage of their defenceless condition (1 Samuel 22:6-19).
6. Cruel and murderous.
7. Selfish and covetous; to appropriate the spoil to his family and adherents.
8. Popular and acceptable. The people never forgave the crafty manner in which they had originally been induced to spare their lives, looked upon them with suspicion and dislike, and readily sympathized with Saul's attack upon them (as they did not in the case of the priests at Nob), and consented to share the plunder.
9. Restrained and unsuccessful. Some survived. It is seldom that persecutors are able to do all they endeavour to do.
10. Infectious and disastrous, in its influence on his family and the nation.—D.
2 Samuel 21:8-14
(GIBEAH.)
Rizpah.
"And Rizpah the daughter of Aiah took sackcloth," etc. (verse. 10; 2 Samuel 3:7). The days of harvest had come; but not the fruits of harvest. The heaven was brass, and the earth iron (Deuteronomy 28:23). The misery of famine was accompanied by a sense of Divine wrath on account of sin. The guilt of blood was on the land, and especially on "the house of Saul," for the destruction of the Gibeonites. Nothing would satisfy the demand of the sorrowing bondservants of Israel, or (as it was believed) restore Divine favour, save the death of seven men of Saul's family (John 11:50). These, therefore, two of them being sons of Rizpah, were taken and crucified (Numbers 25:4) at once on the hill before Jehovah, and their remains left unburied, a prey to ravenous birds and beasts. And in her maternal grief and affection, spreading sackcloth on the rocky floor (either for her bed or as a rough tent to shelter her), she watched them there, under the scorching sun by day and the drenching dews by night, and protected them from molestation until they received an honourable burial. "They were accounted as accursed and unworthy of the burial of dogs; but she would not cast them out of her heart. The more they were shunned by others, the more she clung to them; and the deeper the disgrace, the deeper her compassion." Observe—
I. HER SPECIAL DESIRE AND AIM; for it was more than an instinct of natural affection that prompted her watching near the dead. Regarding their unburied condition as one of ignominy (Psalms 79:2), and perhaps as, in some way, affecting their happiness in the future life, she was desirous of their being honourably interred. It was deemed necessary (unlike what was required in other instances, Deuteronomy 21:22, Deuteronomy 21:23) that they should remain exposed before Jehovah till assurance was given, by the fall of rain, that the satisfaction was accepted. If she could not do what she would, she would do what she could (Mark 14:8); and, by preventing further injury, render the fulfilment of her desire possible. Her intense maternal love led her to seek the safety and honour of the dead; well may a similar love lead others to seek the safety and honour of the living!
II. HER EXTRAORDINARY DEVOTION; as it appears in:
1. Her unquenchable attachment. Others might despise them as criminals, but she could only regard them and cling to them as children (So 2 Samuel 8:7).
2. Her humble submission and resignation to what was unavoidable. "Truly this is a grief, and I must bear it" (Jeremiah 10:19).
3. Her entire self-surrender and self-sacrifice. If she could not remove their reproach, she could share it with them.
4. Her patient endurance of suffering; through long and lonely nights, and dark and dreary days.
5. Her ceaseless vigilance, zeal, and courage.
6. Her unwearied, faithful, hopeful perseverance. "The emotions in woman act as powerful motives on the will, and, when strongly called forth, produce a degree of vigour and determination which is very surprising to those who have usually seen the individual under a different aspect" (Carpenter).
7. Her importunate prayers for the fulfilment of her desire. "She refrained from all violent and illegal methods of gaining her object. She used no force or stratagem to secure for her beloved ones a safe and decent burial; but waited watchfully, meekly, and humbly, for the time appointed by the Lord. Neither did she give way to despondency, and quit the melancholy scene in wild despair; but did what she could to alleviate the dreadful evil. Though her heart was broken and her grief too bitter for utterance, she still hoped in God, still looked for his merciful interposition, and waited day after day, and night after night until the rain of heaven came down and released the bodies of her beloved ones" (Hughes, 'Female Characters of Holy Writ').
III. HER EFFECTUAL ENDEAVOUR. At length (how long is not stated) "showers of blessing" fell, and her wish was accomplished. Loving, faithful, devoted service:
1. Exerts an undesigned influence on others. "And it was told David," etc. (2 Samuel 21:11).
2. Fails not, sooner or later, to receive its due reward.
3. Is followed by effects greater than any that were desired or expected. "David was pleased with her tenderness, and was excited by her example to do honour to the bodies of Saul and Jonathan (1 Samuel 31:12, 1 Samuel 31:13; 2 Samuel 2:5-7), and thus showed that he did not war with the dead, and that his recent act in delivering up Saul's sons was not one of personal revenge, but of public justice" (Wordsworth). She did more than she intended;. and what she did is to this day "told for a memorial for her."—D.
2 Samuel 21:15-22
(1 Chronicles 20:4-8).—
Giants: a sermon to young people.
"As for these four, they were born to the giant (Ha-rapha) in Gath, and fell by the hand of David, and by the hand of his servants" (2 Samuel 21:22). Of the age before the Flood it is said, "In those days were the giants [Nephilim, men of lofty stature and ferocious character] upon the earth" (Genesis 6:4; Numbers 13:32, Numbers 13:33). At a subsequent period there was a like formidable race called Rephaim (Genesis 14:5; Genesis 15:20), to which belonged the Emim, the Zuzim (Zamzummim), and the Anakim (Deuteronomy 2:10, Deuteronomy 2:11, Deuteronomy 2:20, Deuteronomy 2:21; Deuteronomy 9:2). One of this race, of extraordinary stature, was Og, King of Bashan (Deuteronomy 3:10; Joshua 12:4). Others, more recently, dwelt among the Philistines (Joshua 11:12), like Goliath (1 Samuel 17:4-11) and the four here mentioned, who were either sons of a celebrated giant (the Rapha) or descendants of the original founder of the tribe. They were all idolaters and formidable opponents of Israel. And there are giants among us now. I do not mean such ogres as children read of in story books; or such harmless persons of exceptional height as are sometimes seen; or even such as appear in any bodily form; but, nevertheless, real, powerful, and terrible giants, aptly represented by "these four" slain by David and his heroes.
I. THEY BELONG TO ONE FAMILY. It is:
1. An ancient family; as old as sin, and came into the world with it. It survived the Deluge; spread, among the dispersed nations, over all the earth; had one of its principal settlements in Canaan; and, amidst all the conflicts and changes of mankind, has continued to this day.
2. An ungodly family. None of its members believe in the living and true God or obey his commandments; yet they have many gods (1 Samuel 17:43).
3. A selfish family. They all seek their own, and often contend against one another.
4. A numerous, mighty, and destructive family. They have their walled cities and strongholds, defy the armies of the living God (2 Samuel 21:21), and sometimes terrify them (1 Samuel 17:1-11) by their imposing appearance and evil doings (Psalms 14:1-3; Romans 3:10-18). What is this giant Family? You have doubtless already discovered that it consists of sins, vices, and wickedness of all kinds.
II. THEY ARE KNOWN BY VARIOUS NAMES. Here are long lists of them (Matthew 15:19; Galatians 5:19-21; Colossians 3:5-9). But notice especially these four:
III. THEY MUST BE FOUGHT AGAINST AND OVERCOME; in their onslaught upon ourselves and others. If we do not conquer them, they will conquer us. And we can conquer them only by:
1. Faithfully following "the Captain of our salvation;" obeying his commands, and depending on his might.
2. Incessant vigilance and firm resistance.
3. Ever renewed and courageous effort.
4. Confident assurance of victory, inspired by many promises, the presence of our Divine Leader, and the success which has been already achieved. "These conflicts of David's servants are typical of the spiritual combats of Christ's soldiers with the family of the evil one" (Wordsworth). "Fight the good fight of faith" (1 Timothy 6:12; 1 Samuel 13:1-7; 1 Samuel 14:1-15).—D.
2 Samuel 21:17
The lamp of Israel.