4. They whose eyes are opened are naturally impelled to seek the salvation of themselves and others, and are under the obligation of doing so (Jud 1:22, 23). "Take a censer," etc.; "and he stood between the dead and the living; and the plague was stayed" (Numbers 16:46 -68; Joel 2:17).
II. A FERVENT ENTREATY FOR THE PEOPLE, that they may be spared. In his intercession for them (1 Samuel 12:23; 1 Samuel 15:10, 1 Samuel 15:11, 1 Samuel 15:35) David:
1. Takes the burden of their guilt upon himself; whilst he recognizes his responsibility, openly confesses his transgression in "commanding the people to be numbered" (1 Chronicles 21:17), and honours the justice of God in inflicting punishment; he "forgets their sin is his own," regarding them, "not indeed as free from every kind of blame, but only from the sin which God was punishing by pestilence" (Keil). "Many of those sheep were wolves to David. What had they done? They had done that which was the occasion of David's sin and the cause of their own punishment; but that gracious penitent knew his own sin; he knew not theirs" (Hall).
2. Feels a tender compassion for them in their misery and danger. His language "shows the high opinion he had of them, the great affection he had for them, and his sympathy with them in this time of distress" (Gill).
3. Offers himself freely, and his "father's house" (his life and all his most cherished hopes) to the stroke, that it may be averted from his people. "Hitherto David offered not himself to the plague, because, as Chrysostom conjectureth, he still expected and made account of himself to be taken away in the plague, but now seeing that it was God's will to spare him, he doth voluntarily offer himself" (Wilier).
4. Urges an effectual plea on their behalf; not merely that they are blameless (in comparison with himself), and may be righteously spared, but that they are the chosen flock of the Divine Shepherd, whose mercies are great, whose promises to them are numerous and faithful, and whose glory they are designed to promote in the earth (1 Samuel 12:22; Psalms 74:1; Psalms 95:7). "Wilt thou also destroy the righteous with the wicked?" (Genesis 18:23); "Yet now if thou wilt forgive their sin," etc. (Exodus 32:32; 1 Kings 18:36; Daniel 9:3); "I could wish that I myself were accursed from Christ on behalf of my brethren," etc. (Romans 9:3); "Father, forgive them; for they know not what they do" (Luke 23:34); "The good Shepherd giveth his life for the sheep" (John 10:11); "He ever liveth to make intercession" (Hebrews 7:27). "In his hands intercessory prayer is the refuge of the guilty, the hope of the penitent, a mysterious chain fastened to the throne of God, the stay and support of a sinking world."
III. A FAVOURABLE ANSWER FROM THE LORD. Although David sees not the interposition of God, by which the hand of the angel is stayed, yet his prayer "availeth much in its working" (James 5:16). "And the angel of the Lord [now transformed from a minister of wrath into a minister of mercy] commanded Gad [who previously announced the message of judgment] to say," etc. (1 Chronicles 21:18); "And Gad came that day to David, and said unto him, Go up, rear an altar," etc.; "And David went up as the Lord commanded" (2 Kings 6:18, 2 Kings 6:19). The answer is propitious; a sign of Divine reconciliation. But why the command to rear an altar, instead of the direct assurance of forgiveness (2 Samuel 12:13)?
1. To show forth to all the people (who confess by their elders and representatives that they have part in the king's transgression) that forgiveness is possible only in connection with sacrifice, wherein justice and mercy are alike exhibited.
2. To call forth their renewed and open obedience and self-devotion.
3. To give there a public sign of the Divine acceptance and removal of the judgment (1 Chronicles 21:26, 1 Chronicles 21:27).
4. To establish a new and permanent centre of Divine worship, in fulfilment of previous promises (2 Samuel 7:13); so overruling the evil for good, and turning the curse into a blessing (1 Chronicles 22:1). This was a turning point in the history of the nation; and henceforth the service of the tabernacle began to be superseded by that of the temple.
CONCLUSION. Let it be remembered, that the intercession of Christ (unlike that of David) is the intercession of the Innocent for the guilty; that he is also himself the Altar, "which sanctifieth the gift," and "the Propitiation for our sins;" and that in dependence upon him, as well as after his example and in his spirit, all our prayers and "spiritual sacrifices" must be presented unto God.—D.
2 Samuel 24:20-23
(1 Chronicles 21:18-23).—(MORIAH.)
Araunah the Jebusite.
Araunah (Aravnah, Avarnah, Aranyah, Ornan) was:
1. A Gentile by birth; almost the last relic of the Canaanitish tribe whose fortress was taken nearly thirty years before (2 Samuel 5:6). "He was not slain by David in the siege of Jerusalem, because of the good will he bore to the Hebrews, and a particular benignity and affection which he had to the king himself" (Josephus); with whom, during his exile, he may have become acquainted.
2. A proselyte to the faith of Israel (2 Samuel 24:23). "There was no other people who were specially called the people of God; but they (the Jews) cannot deny that there have been certain men of other nations, who belonged, not by earthly but heavenly fellowship, to the true Israelites, the citizens of the country that is above".
3. A prosperous owner of property on the hill Moriah (at that time outside the city), where he had his threshing floor, and dwelt with his four sons. His prosperity was due, not merely to his own industry, but chiefly to his friendship with David and his people.
4. A partaker of the sufferings, as well as the privileges, of the inhabitants of Jerusalem. Whilst occupied in threshing wheat (by means of sledges drawn by oxen), it was given him to see the supernatural messenger of wrath (1 Chronicles 21:20); and "his four sons with him, hid themselves" from fear.
5. A loyal subject; respectful, courteous (2 Samuel 24:20), and grateful for the king's visit to him in his threshing floor (2 Samuel 24:21). "It was a piece of condescension to be marvelled at; and the language expresses a desire to know his pleasure concerning him, supposing it must be something very urgent and important" (Gill).
6. A generous donor and public-spirited man (2 Samuel 24:22). "All does Araunah, O king, give to the king" (2 Samuel 24:23). "His liberality and princely munificence is registered to all after ages in the Holy Scripture; what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance; as was the breaking of the box of precious ointment" (Guild).
7. A devout worshipper of God. "Jehovah thy God accept thee."
8. A ready helper toward the building of the altar and temple of God.
9. A pattern to Christians.
10. A pro-intimation of the willing homage of the Gentile world to Christ (2 Samuel 22:50); an earnest or firstfruits of the harvest (Psalms 72:10, Psalms 72:11). "In every place incense shall be offered," etc. (Malachi 1:11).—D.
2 Samuel 24:24
(1 Chronicles 21:24, 1 Chronicles 21:25).—(MORIAH.)
Personal sacrifice.
"And I will not offer unto Jehovah my God of that which doth cost me nothing." The gift of Araunah would have enabled David to perform a religious service in a cheap and inexpensive manner. But,
1. Enjoined by the express commands of God. "None shall appear before me empty" (Exodus 34:20); "Every man as he is able," etc. (Deuteronomy 16:16); "It shall be perfect to be accepted; there shall be no blemish therein. Neither from a stranger's hand," etc. (Le 2 Samuel 22:21, 2 Samuel 22:25). Men were required to offer what was valuable, not worthless; what was their own, not another's. Even the poorest were not exempt. Self-denial is also "the law of Christ".
2. Incited by the supreme claims of God; arising from his greatness and goodness, his ownership of all things (1 Chronicles 29:14), his manifold mercies (2 Samuel 24:14), above all, the unspeakable Gift of his only Son (Romans 8:32; Romans 12:1).
3. Expressive of a right feeling toward God. Reverence, gratitude, love, self-consecration, holy zeal (John 12:3). "Everything depends on the predominant principle and purpose. If a man's prime feeling be that of self, he will go the easiest and most economic way to work and worship; if a man's prime feeling be that of God, he will rebuke all thoughts of cheapness and facility. In the first ease, he will seek the largest possible results from the least possible expenditure; in the second, the expenditure will be itself the result. Now, it is the end and essence of all religion to turn the mind from self to God; to give it absorbing views of the Divine beauty and glory; to fill it with Divine love and zeal; to make it feel honoured in honouring God, blessed in blessing him; to make it feel that nothing is good enough or great enough for him; and when the mind is thus affected and thus possessed, it will understand and share the spirit of David's resolve" (A.J. Morris, 'The Unselfish Offering').
4. Essential to the true service of God; for this depends not so much upon the form or amount of the offering as upon its relation to the offerer; its being.the genuine expression of the heart (as it professes to be); without which the service is formal, unreal, and insincere. That which costs nothing is worth nothing (Malachi 1:8; Isaiah 1:11; Psalms 51:16, Psalms 51:17).
5. Necessary to the assured acceptance of God. It alone is attended with the sign and sense of his approval (1 Chronicles 21:26).
6. Conducive to the proper honour of God amongst men; in whom it begets a spirit like its own.
7. Embodied in highest perfection in Christ; "who gave himself up for us, an Offering and a Sacrifice to God," etc. (Ephesians 5:2). "A Spanish proverb says, 'Let that which is lost be for God.' The father of a family, making his will and disposing of his goods upon his death bed, ordained concerning a certain cow which had strayed, and had been now for a long time missing, if it were found it should be for his children, if otherwise for God. Whenever men world give to God only the lame and blind, that which costs them nothing, that from which they hope no good, no profit, no pleasure to themselves, what are they saying in their hearts but that which this man said openly, 'Let that which is lost be for God'?" (Trench, 'Proverbs').—D.
2 Samuel 24:25
(1 Chronicles 21:26-30; 1 Chronicles 22:1).—(MORIAH.)
The new altar.
"And David built there an altar unto Jehovah," etc.
1. An altar was a place of sacrifice (Genesis 4:3, Genesis 4:4; Genesis 8:20; Genesis 22:14); consisting (according to Divine direction, Exodus 20:24, Exodus 20:25) of earth or unhewn stone, and constituting (according to Divine assurance) a point of meeting or reconciliation between God and men; the offerings which it sustained and sanctified (and with which it was identical in purpose) being of divers kinds, symbolic of certain truths, and expressive of various feelings on the part of those who brought them. It was a prime necessity of religious worship in ancient time; the appointed way of access to God; the table at which Divinity and humanity held fellowship with one another.
2. The altar erected by David on the threshing floor of Araunah marks the commencement of a new chapter in the history of the kingdom of God under the old covenant. Heretofore sacrifice was offered in different places (1 Samuel 1:3; 1 Samuel 2:33; 1 Samuel 6:15; 1 Samuel 7:9, 1 Samuel 7:17; 1 Samuel 9:12; 1 Samuel 11:15; 1 Samuel 14:35; 1 Samuel 16:3; 1 Samuel 20:6; 2 Samuel 6:13, 2 Samuel 6:17; 2 Samuel 15:12); and the requirement of the Law (Deuteronomy 12:13, Deuteronomy 12:14) was imperfectly fulfilled, in consequence of the unsettled condition of the nation and the disorganized state of religious worship (1 Kings 3:2). Whilst the ark was at Jerusalem, "the altar of the burnt offering" remained at Gibeon (1 Chronicles 21:29, 1 Chronicles 21:30); and although not finally abandoned till some time after (1 Kings 3:4), it henceforth began to be superseded by the new altar, which was divinely appointed and consecrated by fire from heaven (1 Chronicles 21:26), and chosen by Jehovah (Deuteronomy 16:15) as the place of his worship, the central sanctuary for succeeding ages. "Now when King David saw that God had heard his prayer, and had graciously accepted of his sacrifice, he resolved to call that entire place the altar of all the people" (Josephus). "And David said, This is the house of the Lord God," etc. (1 Chronicles 22:1, 1 Chronicles 22:2; Genesis 28:17); "And Solomon began to build the house of the Lord at Jerusalem in Mount Moriah, where the Lord appeared unto David," etc. (2 Chronicles 3:1). Psalms 30:1-12; inscription: 'A song at the dedication of the house' (see Hengstenberg). "I wilt extol thee, O Lord," etc.
"And as for me—I had said, in my prosperity,
I shall not be moved forever," etc.
3. The chief interest for us of this altar (as of every other) arises from the fact that it was not merely symbolic of spiritual truth, but also typical of its embodiment in Christ—the Altar (as well as the Offering and the Offerer), the new and only true (Hebrews 7:2), perfect, effectual, central, universal, and enduring Altar and Temple (John 2:21), where God records his name, and where we draw nigh to God, offer spiritual sacrifices, and find acceptance with him. It was "a shadow of things to come; but the body is of Christ" (Colossians 2:17). "We have an altar [his cross and sacrifice], whereof they have no right to eat who serve the tabernacle" (Hebrews 13:10). Consider, with this reference—
I. THE ERECTION OF THE ALTAR, as (in connection with the offerings, apart from which it cannot be fully contemplated):
1. Rendered necessary by human sin, through the temptation of Satan; estrangement from God through pride and disobedience to his Law; exposure to condemnation and death (Hebrews 9:22).
2. Ordained by Divine wisdom and love, "before the foundation of the world" (1 Peter 1:20), in order to the remission of sins and the restoration of sinners to the fellowship of God (Hebrews 9:26).
3. Adapted to the fulfilment of that purpose; by the atonement there made (2 Samuel 21:3; Le 2 Samuel 1:4; Isaiah 53:6; John 1:29; 1 John 2:2; 2 Corinthians 5:19; Galatians 3:13); by the exhibition of the duty, sinfulness, and desert of men, and the sovereignty, righteousness, and mercy of God (Romans 3:21-26). "When sinful souls approached the altar of God, where dwelt his holiness, their sinful nature came between them and God, and atonement served the purpose of covering their sins, of cancelling the charges on which they were arraigned" (Kuper).
4. Designed to do away with every other altar and to afford free access to God for all people in all places and ages (Isaiah 56:7; John 4:23; Ephesians 2:18). The language in which the death of Christ is described in the New Testament is derived from the sacrifices of the former dispensation, and can only be properly understood by some acquaintance with them. It is no longer needful or possible to set up an altar (according to a common mode of expression), except in the sense of recognizing, approaching, and making known "the altar of God" which is set up in Christ Jesus (Psalms 43:4; John 14:6). "Let us draw near," etc. (Hebrews 10:22).
II. THE OFFERINGS PRESENTED THERE. "And offered burnt offerings and peace offerings" (1 Samuel 1:3; 2 Samuel 6:17-19). In becoming himself an Offering (Isaiah 53:12) and Propitiation for our sins (complete and incapable of being repeated or rendered more efficacious), Christ displayed a spirit (Hebrews 10:5-7) in which (coming to him with penitence, Psalms 30:10, and faith) we must participate, and thus "offer up spiritual sacrifices," etc. (1 Peter 2:5).
1. The free, entire, and continual surrender (verse 14) and dedication of ourselves, spirit, soul, and body, to God (Romans 12:1).
2. Prayers, supplications and intercessions (verse 17; 20:26; Psalms 51:17; Psalms 141:2). "And the Lord Jehovah was entreated for the land." "Sacrifice is in the main embodied prayer."
3. "The sacrifice of praise" (Hebrews 13:15).
4. Holy obedience (verse 19), generous gifts (verse 24), and benevolent activities. "To do good and to communicate forget not: for with such sacrifices God is well pleased" (Hebrews 13:16; Philippians 4:18). "The altar is not to stand in its beauty and stateliness a solemn, unapproachable thing, on which we may reverently gaze, but which we may not touch without sacrilege. It is for use; its broad summit is to be laden with oblations and crowded with victims; it stands in the midst of us; it accompanies us wherever we wander, that it may invite our offerings, and be always ready to receive what we should always be ready to give" (Psalms 4:5; Psalms 26:6; Psalms 118:27).
III. THE ACCEPTANCE OF THE OFFERER. "Jehovah thy God accept thee" (verse 23); "And the plague was stayed from Israel." Christ's offering was well-pleasing to God; and we are accepted in him (Ephesians 5:2; Ephesians 1:6, Ephesians 1:7).
1. There is now no condemnation (Romans 8:1; Hebrews 10:16-18). The sword is put up again into the sheath thereof.
3. Peace with God, and "the communion of the Holy Ghost," are vouchsafed to us.
4. And we" rejoice in hope of the glory of God" (Romans 5:1, Romans 5:2; Ephesians 2:19-22; Revelation 21:3, Revelation 21:4).
"Thou didst turn for me my mourning into dancing;
Thou didst put off my sackcloth, and didst gird me with joy
To the end that my glory should sing praise to thee, and not be silent;
O Jehovah my God, forever will I give thanks unto thee."
CONCLUSION.
1. "Jesus Christ is the Object of the two Testaments: of the Old, its expectancy; of the New, its model; of both, the centre" (Pascal). As in every part of the country there is a way which leads to the metropolis, so in every part of Scripture there is a way which leads to Christ.
2. The method of human salvation has always been the same in the mind of God; but it has been gradually revealed to the mind of man; and wherever faith has been exercised in God, in so far as he has revealed his saving purposes, it has been accounted for righteousness.
3. "To the cross of Christ all eternity looked forward; to the cross of Christ all eternity will look back. With reference to it all other objects were created and are still preserved; and every event that takes place in heaven, earth, and hell is directed and overruled" (Payson).
4. "Wherefore, receiving a kingdom," etc. (Hebrews 12:28). "Now the God of peace," etc. (Hebrews 13:20, Hebrews 13:21).—D.
HOMILIES BY G. WOOD
2 Samuel 24:10
Sinful numbering.
This is part of a narrative which presents various serious difficulties. The chief is that which arises from the statement that God moved David to commit the sin for which he afterwards punished him. In 1 Chronicles 21:1 the instigator is said to be Satan, or "an adversary;" and it is possible to translate hero ('Speaker's Commentary') "one moved David." Still, the translation in our English versions (both Authorized and Revised) is more natural. The statement reminds us of Numbers 22:20, Numbers 22:22, and is probably susceptible of a similar explanation. God gives permission to men who indulge sinful desires to gratify their desires. He says "Go" when they strongly desire to do so, and thus punishes them by allowing them to sin, and then inflicting the penalty due to such sin. Moreover, the sacred writers speak more freely than we are accustomed to do of the agency of God in connection with the sins of men. Our Lord teaches us to pray, "Lead us not into temptation," which implies that God may thus lead men. However, if David knew that in some sense God had bidden him number the people, he none the less felt that the sin of the proceeding was great, and that it was his own.
I. DAVID'S SIN. In what did it consist? As the narrative does not explain, and no law or statement of the Scriptures can be adduced in explanation, it is impossible to answer the question satisfactorily. That there was sin in the numbering of the people at this time, the strong remonstrance of the by-no-means-over-scrupulous or pious Joab (Numbers 22:3) makes manifest. It may have been done in a spirit of pride and vain glory, that the king might delight himself in the contemplation of the greatness of his armed forces. For it should be noted that only those that "drew the sword" (Numbers 22:9) were. counted. The kings of Israel were not, like other monarchs, to trust in the multitude of their armed men, but in their God, who could save or give victory by many or by few (1 Samuel 14:6; 2 Chronicles 14:11). Possibly David may have had ulterior designs that were opposed to the will of God. He may have proposed to himself to reduce the people, as into more complete unity, so into more slavish subjection to the throne; or he may have had designs of unjust aggression on other peoples. Similar sins are committed:
1. When men reckon up their achievements or possessions, or the number of their servants and retainers, in a spirit of pride, self-satisfaction, or false confidence (Daniel 4:30).
2. When they sum up their wealth, not to consider how they may best employ it for the good of men and the glory of God, but to frame schemes of sinful indulgence (Luke 12:19).
3. When the calculation of numbers or resources is made in order to determine the safety or otherwise of perpetrating or continuing some injustice to others. Rulers increasing and reckoning their hosts, etc; with a view to unjust wars, or the suppression of the liberties, or other violation of the rights, of their subjects.
4. When numbers are counted, instead of arguments weighed, previous to adopting a religious or political creed, or to obtain encouragement in the practice of any wickedness (John 7:48; Exodus 23:2).
II. DAVID'S REPENTANCE. It was long in coming—so long as to excite our amazement. It included:
1. Conviction. "His heart smote him." His conscience accused him. He saw the greatness of his sin and folly. Sin is always folly, though folly is not always sin (see on 2 Samuel 13:13).
2. Humble confession made to God.
3. Earnest prayer for pardon.
III. HIS PUNISHMENT. The reply to his prayer was not such as he may have hoped. The Prophet Gad was sent to him, not to assure him of pardon, but to offer him a choice of punishments (Numbers 22:12, Numbers 22:13). He chose pestilence, as being more immediately from "the hand of the Lord," whose "mercies are great." Accordingly, a terrible plague fell on the people, destroying seventy thousand men in less, apparently, than one day. For although three days had been named as the duration of the pestilence, the time was evidently shortened, and the plague ceased as it threatened to destroy Jerusalem (Numbers 22:16). To that extent the prayers of David (Numbers 22:10, Numbers 22:17), and the sacrifices which he hastened to offer by direction of the prophet, prevailed. The king had sinned; the punishment fell on the people. David felt and pleaded the incongruity (Numbers 22:17). What can we say respecting it?
1. It is according to a universal law of Divine procedure. The difficulty meets us everywhere. Subjects suffer on account of the sins, and even the mistakes, of their rulers; children, of their parents; and, more widely, the innocent, because of the sins and follies of others. It is useless to argue against facts.
2. Events which are judgments to the guilty are simple trials to the innocent, and may be unspeakable blessings. When the godly are struck down with others in a time of general calamity they exchange earth for heaven.
"The sword, the pestilence, or fire,
Shall but fulfil their best desire;
From sins and sorrows set them free,
And bring thy children, Lord, to thee.
(Watts.)
3. In this case the people suffered for sins of their own. It was because "the anger of the Lord was kindled against Israel" for their sins (Numbers 22:1), that David's sin was permitted and its punishment inflicted. Many other cases would admit of a similar explanation.
4. Although the calamity which fell on the nation was great, a greater would have been the death of its sovereign by the plague.
5. David suffered severely in the destruction of so many of his subjects. If his sin was that of pride in the number whom he ruled and could lead to war, the punishment corresponded to the sin. He was made to feel how soon God could deprive him of that in which he boasted.
6. When all has been thought and said that is possible, it is for us
7. Let us carefully avoid sin, not only because it is evil in itself and will bring pain and sorrow to ourselves, but because others will inevitably be involved in the consequences of our conduct. Many children are sufferers for life through the wickedness of their parents.—G.W.
2 Samuel 24:13
Pressing for an answer to God's message.
"Advise, and see what answer I shall return to him that sent me." These words of Gad to David might well be addressed by religious teachers, and especially ministers of the gospel, to those whom they instruct. Notice—
I. GOD'S MESSENGERS. "Him that sent me."
1. True ministers of Christ are God's messengers. Their office is not a human invention. They are not mere lecturers, who may choose their own themes and aims; not mere philosophers, free to speculate at will and give the people the result of their speculations; still less mere performers, whose business is to amuse. They are sent of God, by the operations of his Spirit, the guidance of his providence, and the appointment of his Church; and have a definite message from him to their hearers, viz. the gospel (in the wider sense) of Jesus Christ—its revelations, precepts, promises, and threatenings. In delivering this message, they have a definite end to seek—the salvation of their hearers. He who is not convinced that he is God sent—"inwardly moved by the Holy Ghost to take upon him this office and ministration" (Prayer book)—ought not to assume it.
2. They should cherish a due sense of their position. Which will keep alive:
3. Hearers should recognize the position of their ministers. Such recognition will:
II. THE ALTERNATIVES THEY PRESENT. Happily they have not, like Gad, to offer a choice of fearful calamities, but of:
1. On the one hand, eternal life; commencing now in the enjoyment of pardon and peace, holiness and hope; and perfected in heaven. This to be secured by faith in the Son of God as Saviour and Lord, with corresponding love and obedience.
2. And, on the other, eternal punishment; "indignation and wrath, tribulation and anguish" (Romans 2:8, Romans 2:9); to be assuredly secured by rejection of Christ, and of God in him. These solemn alternatives must not, cannot, be kept cut of view by a faithful messenger of God; and the thought of them will give earnestness to his ministrations, and to the treatment of them by his hearers (comp. Deuteronomy 30:15-19).
III. THE ANSWER FOR WHICH THEY PRESS. Christian ministers should endeavour as far as possible privately to urge individuals to consider what answer they will give to the Divine message, what choice they will make between the alternatives presented to them. This cannot be always done; but in their public addresses they ought to be urgent in pressing their hearers to definite consideration and decision. They should show them:
1. That an answer has to be given, and that to God, who searches the heart. That, in fact, they are ever giving a reply; ever choosing the evil, if not the good.
2. That their answer should be the result of careful consideration. "Advise, and see;" consider and determine. A great point is gained when men are induced to consider the claims of God and their souls.
3. That such consideration should be prompt. It is both sinful and perilous to delay. To put off attention to God's message is insulting to him, and may end in his deciding suddenly and unexpectedly for us which of the two alternatives shall be ours.
4. That they are themselves intensely concerned that the answer given should be that which is alone wise and good—the hearty acceptance of Christ and salvation. "As though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (2 Corinthians 5:20).—G.W.
2 Samuel 24:14
God's treatment preferred to man's.
David had good reasons for the choice he made. He knew well, from his own treatment of defeated enemies (2 Samuel 12:31; 1 Chronicles 20:3), how fearfully cruel were conquerors in war in those days, what an awful scourge to his subjects would be the ravages of a victorious invading army. He also doubtless dreaded the disgrace and permanent damage to the kingdom which would be thus wrought, and the dishonour, in the view of the heathen, which would be cast on the Name of Jehovah its God (see Joshua 7:8, Joshua 7:9). Taking the words wider application, they express what will be the natural preference of good men.
I. GROUNDS OF THE PREFERENCE HERE EXPRESSED.
1. The great mercy of God and the unmercifulness, or limited mercy, of men.
2. The righteousness of God and the unrighteousness of men. We can never be sure that in a particular case righteousness will guide human proceedings; we know that the Divine are always thus guided. Many men are utterly regardless of what is right where their own interests, inclinations, or passions are concerned; and even the best men are liable to fail in respect to pure and constant regard for rectitude.
3. The knowledge and wisdom of God, and the ignorance and folly of men. Much of the misconduct and untrustworthiness of men springs from ignorance and folly. When they mean well, they often do ill through not knowing the actual state of the affairs with which they are called to deal, not taking the trouble, perhaps, to ascertain it; or, when they know it, not understanding how to treat it. But the Divine knowledge and wisdom are perfect.
4. The power of God and the weakness of men. Men are often incapable of doing the good they know, and even strongly desire to do; and their weakness often causes them to do mischief while endeavouring to do good. God is Almighty to effect what his wisdom, mercy, and rectitude prompt.
5. The relation of God to good men. Their Father, their covenant God. The certainty that he will honour those that honour him, and turn all things, including his own chastisement of them, to their good, and ultimately bring them to eternal glory. The preference will be strong in proportion to the actual contrast between the men with whom we have to do and God. There are some men who are so God like that we should not be averse to falling into their hands in a considerable variety of circumstances. It would be to a limited extent like falling into the hands of God.
II. CASES IN WHICH THE PREFERENCE WOULD BE EXERCISED.
1. The endurance of suffering. As in the text. It is better to suffer from disease than from human violence. The suffering will be easier to bear, more likely to profit, less likely to excite resentment and other evil passions. The infliction will be more tempered with mercy, and promote in a greater degree the ends of mercy.
2. Judgment of character and actions. To be judged by God is preferable to being judged by men. Men are often fond of passing judgment, but for the most part very incapable. They commonly judge ignorantly, or from prejudice, and therefore unjustly. They are apt to be wrong alike in their favourable and unfavourable opinions of others. When condemned by them, it is well if we can appeal with confidence to the judgment of God, which is always just.
3. Forgiveness. Men forgive reluctantly, in a limited measure, with reserves; and soon grow weary of pardoning the same offender. To pardon "seven times," much more "seventy times seven" (Matthew 18:21, Matthew 18:22), seems to them an impossibility. Indeed, repeated offences, as they appear incompatible with real repentance, may justify hesitation to pardon repeatedly, since the state of the offender's heart cannot be known. But God, who knows the heart, discerns where it is true, notwithstanding frequent falls; and, pitying human weakness, forgives many times a day. And his pardons are full and complete. Add that forgiveness from men does not ensure forgiveness from God, and that having the latter we can, if need be, dispense with the former. There is then abundant reason why, in the matter of pardon, we should prefer to have to do with God rather than men.
4. Spiritual guidance and help. God has appointed that men should instruct and aid their fellow men in matters of religion and morals. But those who offer themselves as spiritual guides are fallible, and they differ widely on important points. It is then encouraging and assuring that Divine guidance and help are available. By the devout study of God's holy Word, and earnest prayer for the Holy Spirit, whose aid is promised to those who seek it (Luke 11:13), all may obtain such heavenly wisdom and strength as shall ensure them against serious error and failure. And after listening to the conflicting statements of human teachers, and their denunciation of those who decline their counsel, a religious inquirer may in many instances wisely turn from them to God, saying, "Let me fall into the hand of the Lord rather than of man."
In conclusion:
1. It is a great comfort to sincere Christians to know that they are ever in the hand of the Lord. When they seem to be most left to the will of arbitrary, unjust, and cruel men, God is over all, controlling, overruling, sanctifying, compelling their most malignant foes to promote their real and lasting good. He will rectify and compensate for all the injustice and injury which he permits men to inflict upon them.
2. Impenitent sinners might well prefer to fall into the hands of men rather than of God. The limited knowledge and power of men, as well as their feeble hatred of sin, would be in their favour; at the worst, they can only "kill the body." But God abhors sin with a perfect hatred, knows fully the guilt of each sinner, and "hath power to cast into hell" (Luke 12:4, Luke 12:5). "Who knoweth the power of thine anger?" (Psalms 90:11).—G.W.
2 Samuel 24:23
Acceptance with God.
"The Lord thy God accept thee." A good wish, flowing from good will, and all the heartier because of the occasion. For Divine acceptance of the king and his offerings meant deliverance for the nation, Araunah included, from the ravages of the pestilence. The sincerity of his wish was proved by the substantial offers with which it was accompanied.