I. THE BLESSING DESIRED. Araunah referred to the favourable reception by God of David's offerings. In the widest sense, acceptance with God includes:
1. Acceptance of ourselves. Our reception by God into his friendship and favour. Unless the man is accepted, his offerings cannot be. God receives nothing from his enemies—a truth which should be very seriously pondered by multitudes of his professed worshippers, who give him outward homage, but withhold from him themselves. Who, then, are accepted by God? Those who come to him according to his appointment, with repentance, faith, self-devotement, confessing sin, trusting to the mercy and entering on the service of God. Under the Christian dispensation, men are accepted through faith in Jesus Christ. When we receive him as Saviour and Lord, God receives us (comp. Romans 5:1, Romans 5:2).
2. Acceptance of our worship. Which includes devout exercises of mind and heart, study of the Word of God, pious meditation, praises and thanksgivings, prayers. What worship is accepted? Such as is offered in the name of Jesus (John 16:23, John 16:24; Ephesians 3:12; Philippians 2:10, Revised Version). Sincere (Isaiah 29:13; John 4:24), humble (Luke 18:10-14), reverential (Hebrews 12:28), yet trustful and affectionate as children (Romans 8:15). Not that of slaves or mercenaries.
3. Acceptance of our gifts. We give to God when we give for the support of his worship and the spread of his kingdom, and when we give to the poor for his sake (Matthew 25:40). Our gifts are acceptable
4. Acceptance of active service. Labours for the good of others, temporal and spiritual. All honest work springing from and guided by Christian principles.
II. THE DESIRE ITSELF. In this case it was a patriotic desire. It is always pious and benevolent. Pious, as it recognizes the necessity of God's favour and approbation to the well being of men, and implies his willingness to be favourable to them. Benevolent, as it is a desire that others should enjoy the most essential and all comprehensive of blessings, without which other blessings are of small and temporary value. Not health or wealth, not acceptance with men, not long life, not intellectual superiority, not refinement of taste, etc; are of primary importance; and these should not be first in our minds when seeking the welfare whether of ourselves or of others; but the favour of Almighty God, and, as the sure means of securing this, the possession of Christian faith and holiness. "Wherefore" let us "labour that, whether present or absent" (living or dying), "we," and all in whom we are interested, yea, all mankind, "may be accepted of him" (2 Corinthians 5:9).—G.W.
2 Samuel 24:24
Cheap religion repudiated.
"Neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing." We have in the context "a laudable contention between a good king and a good subject" (Manton). Araunah wished to give the site for an altar, the animals and fuel for sacrifice, taking, on account of the necessity for haste, the threshing oxen and implements for the purpose. David insisted on paying for all. The text expresses his reason. He felt it was unworthy of his position and means as monarch, of the greatness of God, and of his own relation and obligations to him, to offer sacrifices which had cost him nothing. His determination is worthy of adoption by all, and will be adopted by all true-hearted Christians. They will not worship and serve God without cost to themselves. In considering the words, we need not confine attention to gifts of money or other property. In the worship and service of God, expenditure of thought, feeling, time, strength, etc; is required as well as of property; and, in relation to each and all, the true Christian, when the need for such expenditure arises, and he is tempted to avoid it, will be ready to exclaim, "I will not serve the Lord my God without cost." His motives are such as follow.
I. REVERENCE FOR GOD. Sense of his majesty and excellence. The feeling that he who is so great and glorious should be served with the best we can present to him, internal and external; and that to come before him without any worthy gift is to insult him (see Malachi 1:7, Malachi 1:8, Malachi 1:14).
II. GRATITUDE TO GOD. For his great and manifold gifts to us, especially that of his Son, with all the unspeakable blessings which come to us with and through him. If duly sensible of what we have received from God, we shall be eager to make him such return, poor though it is, as is possible to us, and shall feel that we can never do enough for him who has clone so much for us.
III. LOVE TO GOD AND MAN. The substance of true religion. Love to God, awakened and kept alive by his love to us and by increasing knowledge of his all-perfect and lovely character, will produce love for his worship, his people, his cause in the world, our fellow men. In helping these by deed and gift, we offer sacrifices to him (Philippians 2:17; Philippians 4:18; Hebrews 13:16), and all who love him will offer such sacrifices. In proportion to the ardour of their love will be the measure of their services; and they will never grow weary of them, since love makes them a delight.
IV. JUSTICE TO OTHERS. The worship of God cannot be maintained, nor his kingdom extended, nor his will as to the poor done, without cost of various kinds, in which it is right that all should do their part according to their capabilities. If some shirk their duty, others may be compelled to do more than fairly belongs to them. The thought of this will move each to take his proper share of gift or labour.
V. THE EXAMPLE OF OTHERS.
1. The liberal expenditure of some on their idols. Heathen. Worldly men. Ourselves, perhaps, before we were converted.
2. The liberality of many Christians. In every circle a few are known who are generous in deed or gift, or both, in the service of God and the poor. Their zeal incites others by the power of sympathy and the feeling that they are themselves under equal obligation to their Saviour and their God.
3. The cost at which multitudes of Christians have had to serve God. In times of persecution their religion has cost many their property, liberty, or lives; and they have borne the cost bravely and gladly (Hebrews 10:34; Acts 6:1-15:41; Philippians 2:17; Colossians 2:1-23:24). Shame on us if we grudge the much smaller cost of religion to us.
4. Above all, the example of our Lord and Saviour. (2 Corinthians 8:9; Titus 2:14.) Remembrance of the cost to him of our opportunity of serving God acceptably will strengthen us when tempted to make our religion as cheap as possible.
VI. PERCEPTION OF THE WORTHLESSNESS OF A RELIGION THAT COSTS US NOTHING.
1. It is unreal. A mere name and pretence. Real religion begins and is maintained at the cost of much thought, feeling, and prayer. Where it exists it must move the heart to zeal and generosity in the service of God, cannot but manifest itself in works and gifts.
2. It is unacceptable to God. Instead of accepting, he abhors it. It is contrary to his will. The spirit of the old injunction, "They shall not appear before the Lord empty," is plainly of universal application; and the New Testament abounds in precepts enjoining zeal and generosity in the service of God.
3. It is therefore fruitless of good, now and hereafter. It may be correct in creed, fair in profession, interesting in sentiment, beautiful in phrase; but it is useless. It answers no substantial end of a religion. It does not elevate and improve the worshipper. It can hardly secure even the approval of men. It does not avert, but ensure and increase, the judgments of God. Those who practise it will justly have their "portion with the hypocrites" (Matthew 24:51).
VII. ASSURANCE OF RECOMPENSE. God will not let any man be a loser in his service.
1. He gives valuable rewards now to those who expend their energies or substance for him. The practical manifestation of Christian principles, strengthens them. Talents employed are multiplied. "Unto every one that hath shall be given, and he shall have abundance" (Matthew 25:29). Service opens opportunities and develops capacities for service. Influence for good widens, honourable positions in Christ's Church are reached without ambitious striving for them, the esteem and affection of the good are enjoyed. The pleasure of doing good is experienced, and, withal, the pleasures of a good conscience—the consciousness of Christian principles, affections, and aims, and of the approval of God.
2. Great is their reward in heaven. Perfected character; enlarged and exalted service; the unclouded light of the Divine countenance; the blessings of those whom they have helped to save; the eternal joy and glory of the Lord.
In conclusion:
1. This resolution deserves the serious consideration and adoption of: (l) Ministers and other teachers of religion, who are often tempted to do their work with as little trouble to themselves as possible. The help afforded by such books as this may be abused by the indolent.
2. The subject shows the disadvantages attending endowments of religion. They tend to deprive worshippers of the pleasure and profit of worshipping God with cost to themselves. Where they exist, Christians should compensate themselves for the loss thus inflicted on them by exercising all the greater generosity towards other branches of Divine service, such as missions at home and abroad, charity to the poor, etc.—G.W.
2 Samuel 24:25
Efficacious sacrifices.
These sacrifices of David illustrate the nature and purpose of such offerings under the Law. David acted in obedience to a message from God (2 Samuel 24:18). He did not offer sacrifices in order to render God merciful; it was the mercy of God which originated them. It was because he would stay the destroying pestilence that he directed David to offer them. Still, the sacrifices were a condition of the exercise of his mercy. It was when they had been offered that "the Lord was entreated for the land, and the plague was stayed from Israel." Hence the question arises—Why should the Merciful One have required the death of innocent victims in order that his mercy might be displayed in the cessation of the pestilence? If it be said that this method of entreating him was a solemn and expressive acknowledgment that the sins which occasioned the pestilence were deserving of death, the answer may be accepted as a partial explanation. But the question recurs—Why should not the confession of sin, with sincere penitence, be accepted without the infliction of death on the innocent? The only satisfying answer is that which takes into account the justice as well as the mercy of God, and recognizes in the death of the innocent an atonement for the guilt of those to whom mercy is shown. In exercising his mercy, God would also "declare his righteousness …that he might be just" while justifying the sinner (Romans 3:25, Romans 3:26), and that men, while seeking and obtaining forgiveness, might discern more clearly, feel more deeply, and acknowledge more heartily, the righteousness of the sentence which condemned them to death. These remarks apply more especially to the "burnt offerings." The "peace offerings" (thank offerings)were added apparently as an expression of joyful gratitude for the deliverance which was confidently expected through the sacrifice of the burnt offerings. The text reminds us of another sacrifice which was offered ten centuries later near the site of David's altar, and which has rendered all other offerings for sin superfluous and unlawful. It may tend to the better understanding of both to view them together, noting their resemblances and contrasts.
I. THEIR RESEMBLANCES.
1. In their origin. Both were of Divine origin and appointment. They originated in the love and righteousness and wisdom of God—his perception of what "became him" (Hebrews 2:10).
2. In their nature. As making atonement for sin, by which God was "entreated," and the exercise of his forgiving mercy rendered consistent with a due regard for justice.
3. In their significance for men. Displaying the evil of sin and the Divine displeasure against it, and at the same time the loving kindness of God—his readiness to pardon; and thus tending to produce at once abhorrence of sin and penitential grief, and the assured hope of pardon.
4. In their results. Reconciliation between God and sinners; forgiveness of sin and deliverance from its penalties; renewed enjoyment of the favour of God; renewed confidence in and obedience to him; added strength to resist temptation.
II. THE INCALCULABLE SUPERIORITY OF THE SACRIFICE OF OUR LORD.
1. David offered the lives of animals; our blessed Lord offered himself. They were of little value; but who shall calculate the worth of him who was not only the perfect Man, but the Word Incarnate, the only begotten Son of God? They could not understand the transaction in which they were made to participate, and could gale no voluntary part in the sacrifice. But Jesus entered fully into the mind of God, shared to the utmost his love to sinners and hatred of their sins, made the Divine purpose his own, and in devoted obedience to the will of the Father surrendered himself willingly to suffering and death for our salvation. The virtue of his sacrifice arose from his Divine dignity, his perfect oneness with the Father in mind and heart, and his perfect obedience unto death (John 10:17, John 10:18; Philippians 2:6-8; Hebrews 9:14; Hebrews 10:5-10).
2. David provided his own sacrifices; Jesus was the Gift of God. (lJn 2 Samuel 4:9,2 Samuel 4:10.) No man, no creature, could provide a sacrifice of sufficient worth to really and effectually atone for the sins of men.
3. The moral significance of the sacrifice of Christ is immeasurably greater than of the offering of any number of animal sacrifices. As a revelation of God and man, of holiness and sin, of the Divine hatred to sin and love to sinners, of the beauty and glory of self-sacrifice, etc; it is altogether unique.
4. The efficacy of the sacrifice of Christ transcends incalculably that of the sacrifices offered by David.
5. The animals offered by David ceased to exist; the great Redeemer obtained for himself by his self-sacrifice exaltation to universal dominion and immortal glory, including the honour of leading and saving those for whom he died, and of receiving their loving and devoted homage (Romans 14:8, Romans 14:9; Ephesians 1:19-23; Philippians 2:8-11; Hebrews 13:20; Revelation 1:17, Revelation 1:18).
6. The benefits of David's offerings came to the people through his faith, penitence, and obedience; those of the sacrifice of Christ come to each Christian as the result of his own. Its moral and spiritual power is thus enhanced.
7. The burnt offerings of David laid the foundation for his thank offerings; much more does the death of Christ call for, induce, and render acceptable, thank offerings of a nobler kind, and these innumerable, unceasing, and throughout eternity. Such are the presenting of ourselves to God, and the offerings of praise, prayer, and beneficence (Romans 12:1; Philippians 4:18; Hebrews 13:15, Hebrews 13:16; Revelation 8:3, Revelation 8:4). Let us not fail to present such thank offerings. Let us take up the song of the banished apostle (Revelation 1:5, Revelation 1:6), "Unto him that loved us, and washed us from our sins in his own blood …to him be glory and dominion forever and ever." Let us now join angels and the Church and all creation, and purpose and hope to join them forever, in the sublime anthem (Revelation 5:12, Revelation 5:13), "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing … Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever. Amen."—G.W.
2 Samuel
1 Kings Intro
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