I Chronicles
18
The course of last chapter’s parallel is continued here,
and answers closely to II Samuel
8:1-18. The present chapter
contains the wars and victories of David (vs. 1-13), with
the
arrangements consequent upon them; and (vs.14-17) an enumeration of some of
his
chief officers.
1 “Now
after this it came to pass, that David smote the Philistines,
and subdued them, and took
the Philistines.” - literally, her daughters.
The compiler of Chronicles gives us
this plain statement where, in the parallel place, we find, “took Metheg-ammah,”
or more exactly, Metheg-ha-ammah,
the explanation of which word (see
II Samuel 8:1) is not yet ascertained. Its literal
signification is “the bridle or
curb of the mother city,” and may mark a special strong position which
commanded
position. Gesenius understands it to mean
that David “subjected the
metropolis of the Philistines to himself,” quoting the Arabian
proverb, To
give one s bridle to any
one, as equivalent to submitting to him. He quotes
also Job 30:11. It may be noted that Ammah is
spoken of (II Samuel
2:24) as the name of a hill, otherwise
unknown, however. Although David
subdued so many places, he reigned over them, i.e,
over many of them, still
by
“their own kings” (I Kings 4:24; II
Chronicles 9:26). Hence we find
with a king still in I Kings 2:39.
2 “And he
smote
and brought gifts.” - i.e. in the light of tribute and of acknowledgment of subjection.
There are curious additions to this passage in the
parallel place, telling the punishment
inflicted on
down to the ground [i.e.
causing them to lie prostrate]; even with two lines
measured he to put to death, and with one full line to
keep alive.” This appears
to
mean that he put
to death two parts of them, and kept the third part alive. The
reason of this deliberate and severe punishment is not stated. Once
David and the
Moabites had been on very different terms (I Samuel 22:3-
4; but see also Psalm 60:8).
3 “And
David smote Hadarezer” – in
the parallel places, Hadadezer; though our
present form is found both in II Samuel 10:16) and in other places
in Chronicles, yet in
all
these places some manuscripts show Hadadezer
- “king of Zobah” - Part of
stretching in the direction of the
(I Samuel 14:47; II Samuel 8:3-10; 10:9; I Kings 11:23-25)
- “unto Hamath,” -
In the valley of the Orontes, the northern
boundary of the
from the time of the Exodus (Genesis 10:18; Numbers 13:21; 34:8) to that of
the
Prophet Amos (Amos 6:12). Though in Zobah, it is probably not
the Hamath-Zobah
of
II Samuel 8:3 - “as he went to stablish his dominion” -
In (Ibid.) -“to recover”
or
restore, i.e., no doubt,
to endeavor to do so, and that against the growing force
of
David. He had already suffered at the hand of Saul (I Samuel 14:47-48 - “by the
river
4 “And
David took from him a thousand chariots, and seven thousand
horsemen, and twenty thousand footmen: David also houghed all
the chariot horses, but reserved of them an
hundred chariots.”
The parallel place (II Samuel 8:4) omits, probably by error
merely, the word
“chariots,” and reads
for our seven thousand, “seven hundred.”
As the form
of
expression in the last two clauses of our present verse is the same in both cases,
it
is more natural to render, David houghed all the
chariot horses, but reserved
a hundred, i.e. a
hundred
horses unhoughed;
he houghed all but a hundred. Our
Authorized Version, in the
parallel, gets over the difficulty by inserting “for,” i.e.
enough for, “a hundred chariots.”
5 “And
when the Syrians of
of Zobah, David
slew of the Syrians two and twenty thousand men.”
The Hebrew text of
spells the word with a resh,
omitting the dagesh forte in the mem following.
6 “Then
David put garrisons in Syria-damascus; and the
Syrians
became David’s servants, and brought gifts. Thus the LORD
preserved David
whithersoever he went.” The word “garrisons”
appears in the text in II Samuel 8:6, and would be justly supplied in our
Hebrew text here.
God’s
Preservation (vs.6,13)
The contrast between the God of the Bible and the gods of
the heathen, in respect to
moral character, is of the most thorough and striking kind. Amongst
other noticeable
points of contrast, observe this: the imaginary deities of the
superstitious idolaters
are usually famed and
feared for their destructive qualities, whilst
the Lord is
ever represented as a God of salvation, delighting to preserve
His people.
The bloodthirsty Shiva, one of the most widely worshipped gods of the Hindus, is the
destroyer. Jehovah, it is recorded, “preserved David whithersoever he went.”
and warriors who are exposed to peril, though the position of
monarchs
exposes them to the violence of the assassin, and the occupation
of the
soldier is in itself a challenge to the dart of death; but in
every position of
life, at every age and in every clime, we walk encompassed by
dangers
seen and unseen. (Psalm
91:1-7)
reason of favoritism and caprice, not in response to any
superstitious
observances or entreaties, but in virtue of
His own attributes, GOD
IS A PROTECTOR. He is not satisfied to create, and then to
abandon
what He has made. His universal providence, general and particular, is
the joy and comfort of His people.
It is equally shown in their prosperity
and their adversity.
He is their Shield, and Buckler,
their Defense, and Fortress. He delivers
their
eyes from tears, their souls from death, their feet from
falling. The confidence
of the psalmist was signal and most instructive. (See Psalm 91). It is a source
of security and consolation to know that our times are in God’s hands.
“An
earthquake may be bid to spare
The man that’s strangled with a hair.”
And when Christians fall victims
to the hate and hostility of sinners, or are
slain by the operation of natural laws, they still have
the assurance that
no real evil can befall them.
“Angel-guards
from thee surround us;
We
are safe, for thou art nigh.” (Ibid.
vs.10-12)
Well may the friend of Jesus
exclaim, “I will trust and not be afraid.”
(Isaiah 12:2)
PRESERVING MERCY OF GOD. The royal psalmist was not backward
in recording with adoring gratitude the delivering and
upholding mercy of a
faithful God. Never should we forget that He that is our God is the
God of
salvation. (Psalm 68:20)
7 “And
David took the shields of gold that were on the servants of
Hadarezer, and brought them to
Much doubt has been entertained as to the
meaning of this word. Its etymology
is
uncertain. Gesenius derives it from a root
signifying “hardness.” For the most
part, however, the context of the seven places of its occurrence which he
instances (II Samuel 8:7;
II Kings 11:10; here v.7; II Chronicles 23:9;
Song of Solomon 4:4; Jeremiah 51:11; Ezekiel 27:11) favor the
rendering
“shields,” though the
quotation from Jeremiah (literally, “fill
ye
the shields”) is not so satisfactory. The wealth of Zobah
is, of course,
illustrated by these shields of gold.
8 “Likewise
from Tibhath, and from Chun,”- These names replace
Betah and Berothai in the parallel place, in the former
case with possibility of
orthographic explanation, but not in the latter. The purpose for which
David was glad to take their brass is not mentioned in Samuel,
but only
Here - “cities
of Hadarezer, brought David very much brass,
wherewith
Solomon made the brasen
sea,” - (See I Kings 7:14-47; II Chronicles 4:1-18).
In this latter place these subjects will be found treated
more fully. This so-called
“brazen sea” (tv,jG]h" μy;Atea) took the place in Solomon’s temple of the
earlier brazen laver (tv,jg]
rwOYKi) of the
Mosaic ritual (Exodus 30:17-21;
Leviticus 8:10-11; I Kings 7:38). It is now called a sea,
because of its large size.
The use of the original laver is plainly told, for the
priests to wash at it their hands
and
feet before offering sacrifices. It stood in the court of the tabernacle,
between
the
altar and the door. The ten lavers of Solomon’s temple were used for washing
the
sacrificial victims themselves (II Chronicles 4:6). The brazen sea (which was
rather of copper than brass, however) rested upon twelve
standing oxen, three
turning their faces to each quarter of the heavens. Its height was
five cubits, its
diameter ten cubits, the thickness of its metal a handbreadth, and
its capacity
variously given at two thousand baths (I Kings 7:26) or three
thousand
(II Chronicles 4:5). It was removed from its supports of
oxen by Ahaz
(II Kings 16:17), and placed on a pedestal of stone. And it
was eventually
destroyed by the Assyrians (Ibid. ch.25:13) - “and the pillars,” - (For
these pillars of the porch, named Jachin
and Boaz, see I Kings
7:15-22;
II
Chronicles 3:15-17) - “and the vessels of brass.” (For these, see
I Kings 7:40-51; II Chronicles 4:16-18.)
9 “Now
when Tou king of Hamath
heard how David had smitten all
the host of Hadarezer
king of Zobah;”
Tou. In the parallel place, spelt
Toi. Nothing else is known
of this
King of Hamath, who now proffers his
congratulations to David.
10 “He
sent Hadoram his son to king
David, to enquire of his welfare,
and to congratulate him, because he had fought
against Hadarezer,
and smitten him; (for Hadarezer
had war with Tou;) and with him
all manner of vessels of gold and silver and
brass.” Hadoram. In
II Samuel 8:10, written Joram.
The Septuagint has the name spelt with d
in
both places, which has led to the suggestion that possibly the real name was
Jedorum.
Josephus suggests that Tou had been brought
into subjection by
Hadadezer, and wished by his present congratulations and valuable gifts to
ingratiate himself with David for a purpose. Had war; literally, was a
man
of war; i.e. he
had shown his addictedness to war, or had warred abundantly
with Tou. It is evident that Tou had generally fared the worst in their encounters.
11 “Them also king David dedicated unto the LORD, with the
silver
and the gold that he brought from all these
nations; from
from
in
chapter 19 are here referred to by the compiler - “and from the Philistines,
and from Amalek.” (see I Samuel 30:1-20, 26-31).
Dedication of Gifts (v.11)
David was a generous giver. In his many campaigns he won
great spoils
from his enemies. We need not approve his conduct in all these military
expeditions. But we cannot do other than commend the princely
generosity
which he displayed in the disposal of his booty. Though not
himself
permitted to build the temple, he was allowed to accumulate treasures
to
be
used by his son and successor in the construction of the sacred edifice.
He freely parted with his wealth for this purpose, and for
the maintenance
of
Divine worship in suitable dignity and splendor. His
example in thus
dedicating gifts to the service of Jehovah is one which all
Christians
should follow; the more
so, as their motives to consecration are more
powerful, and their opportunities of service are more numerous.
Lord’s, and the fulness thereof”
(Psalm 24:1); “The silver and the gold are
the Lord’s” (Haggai 2:8);
His are “the cattle upon a thousand hills”
(Psalm 50:10). We can, accordingly, only offer unto the Lord of what is really
His. “Of
His own” we give unto Him. (ch. 29:14)
PURCHASE OF CHRIST’S BLOOD. When our Saviour redeemed us,
He ransomed all our powers and
possessions. “Body, soul, and spirit” are
His of right. It is the Christian’s privilege to feel that nothing which
he has is
his own; all is his Lord’s.
GRATEFUL LOVE.
They do not give to the cause of their Redeemer
merely because they feel that they ought to do so, but
because they delight
in any opportunity of showing their affection. The most costly, lavish gifts
are poor and worthless, if not the expression of the heart’s love
and
loyalty. When the heart is
offered, the meanest gifts are sufficient to
represent its love. The “two mites” of the widow were
accepted and
approved; for they cost her much to give, and yet she gave them
with a
willing mind. (Mark
12:41:44)
SPIRITUAL PLAN’S OF GOD. Some professing Christians disparage
expenditure for religious objects, on the ground that God cannot care
for
such trifles as our material wealth. But they forget that, in
the order of
Divine providence, God’s kingdom
upon earth is mysteriously bound up
with both the wealth and the work of men. And they forget that Christ
regards what is given to His people and to His cause as given to
Himself (Matthew 25:40,45). It is,
therefore, an honor to be permitted to
dedicate of our substance to ends so lofty, TO A MASTER SO
GRACIOUS!
GOD. There is
much in Scripture which proves that this is so. “The
Lord
loveth a cheerful giver”
(II Corinthians 9:7); “It is accepted
according
to that a man hath, and not according to that he hath not” (Ibid. ch.
8:12); “He that soweth bountifully shall
reap bountifully” (Ibid. ch.9:6).
If our offerings be dedicated from Christian
motives, and to wise and scriptural
objects, we need be under no apprehension lest our Lord should despise the
givers or reject their gifts.
12 “Moreover
Abishai the son of Zeruiah
slew of the Edomites” – II
Samuel
8:13-14 omits to say that it was by aid of Abishai that David slew these eighteen
thousand Edomites. They are there called
Syrians. Abishai,
here named son of
Zeruiah, possibly served under “Joab son of Zeruiah” (v. 15),
who is spoken of
(I Kings 11:15-16) as very trenchant in this Edomite war, without any mention
being made of Abishai. Psalm 60
(title) probably speaks of an instalment of the
eighteen thousand spoken of here, as the nation now suffered all
but extermination –
“in the valley of
salt” - Situate in
II Chronicles 25:11). The word here used for “valley” is ayGe
(Psalm 23:4),
not
the more generic word qm,[e, and signifies rather “ravine.”
The phrase
occurs twice with the article expressed, jl;M,jμ
ayge. The place
is celebrated
also for the achievements of Amaziah (in
references just given), who proceeded
hence with ten thousand prisoners, to precipitate them down the cliff,
i.e.
still doubtful. Since the time of the German traveller
Geethen (‘Reisen,’
2:356), and of Robinson (‘Bibl. Res.,’ 2:109), it has been
generally
assumed to be a tract of land extending some six miles south of
the Dead
Sea, and bounded at that distance by the range of hills
which there runs
across the country; but beside the consideration that the word
“ravine”
could not describe that tract of country - “eighteen thousand.”
13 And he
put garrisons in
David’s servants. Thus the LORD
preserved David whithersoever
he went. 14 So David reigned over all
and justice among all his people.”
A Righteous Ruler (v.14)
David’s work as a warrior was preparatory to his as a king.
He defeated
enemies and vanquished conspirators, in order that there might be
peace
and
tranquility in the land, in order that the pursuits and arts of peace
might take the place of violence, disorder, and turbulence. It
is still
sometimes necessary that the sword should be drawn for the
protection of
liberty and for the preservation of order. There could not be a
worthier, a
nobler outcome of David’s campaigns and victories than that
recorded in
the
text: “So David reigned over all
justice among all his people.”
This need not reside in a king;
it may be a president, or other chief
magistrate. But in some person or persons must be deposited the right
and
power to rule. Unless men are to live in the condition of
savages or brutes,
civil authority must be constituted, recognized, and supported. Checks
to arbitrary power, limitations to all personal action, there
must be; but not to
the destruction of a right to reign and to require obedience.
BETWEEN MAN AND MAN. Power is good when rightly used. Right
and might should go together. Rulers are not entrusted with authority for
the indulgence of their own caprice, or the enhancement of
their own glory.
They are bound to act, “not for
their own, but for their people’s good.” In
Oriental countries it was and is
the custom for princes themselves to sit in
the gate and to administer justice. It was so with David and
Solomon, and
with other kings of
the administration of justice is confided to a profession — to
judges and
magistrates. In any case, well-ordered
society requires both judicial and
legislative functions, in
whomsoever centered. “The powers that
be are
ordained of God.” (Romans 13:1)
JUSTICE, “David reigned over all
consequence of the impartial administration of justice among all
classes.
Civil rulers have often been
slow to learn the lesson, that there is no
foundation for general content like unswerving
justice. Just rulers
make contented and united peoples.
ADVANTAGES TO ALL MANKIND. Every community where kings
And rulers reign with justice, every nation which is exalted by
righteousness, is a beacon to
the world. Peoples so favored have a sacred
mission to fulfill, and upon them is laid a responsibility from
which there is no
escape.
The family is the first aggregation of human individuals,
and its head and ruler is the
father. The next aggregation
of men is that of the tribe; a number of families uniting
their interests, and dwelling together, and at the head of the
tribe, as ruler and judge,
is
the patriarch, or tribal father. The larger aggregation of men is the union of
tribes in the nation, but the same idea is preserved, and the
recognized head
and
ruler is the king-father, or the fatherly king. The associations of
these
two
terms need to be carefully given; and it should be shown how the one
tones the other. This distinction being set prominently forward,
— The
king seeks to do the absolutely right without any more than a general
knowledge of and interest in his people; a king cannot be expected
to know
individuals. But exactly this is of the very essence of fatherhood.
The father
is
as loyal to the right as the king, but he seeks to apply the claims of right
to
the actual condition of individuals, whom he knows with precision, and
in
whom he feels a direct and personal interest. And so it may be said that
the perfect idea of a king is expressed in the term father, and that a true
father must have all that is essential to a king. It is always said of the good
king, “He is the father of his people.”
Kingly justice is the revelation to men of the DIVINE
JUSTICE! No one word
can
suffice to present the relations of God with men. And that because no words
contain an absolute and necessary meaning. Their connotation
differs for different
individuals. Neither king
nor father are
sufficient alone. We want for God a
word which shall bring home to our hearts the conviction that HE IS DOMINATED
BY A SENSE OF RIGHT but we as certainly want a word which shall assure us
that all His ways with us are toned with personal interest in us, perfect
knowledge
of
us, and the gentlest consideration for our weaknesses and wants. So the justice of
God must be to us
both KINGLY and FATHERLY. This subject opens
up the
discussion of the true basis of “THE ATONEMENT.” Only
by fully estimating
Divine justice as both kingly and fatherly can we discern the “needs
be” for”
o
a satisfaction of ETERNAL LAW and
o
a persuasive manifestation of ETERNAL LOVE!
15 “And Joab the son of Zeruiah was over
the host; and Jehoshaphat
the son of Ahilud,
recorder.” - “recorder” - The word
is of the same root
with that in ch.16:4, “to record.”
The exact duties and position of this officer
are
not stated in any one place, but may be gathered from II Samuel 8:16; 20:24;
I Kings 4:3; II Kings 18:18, 37; II Chronicles 34:8. From
these notices, belonging
to
somewhat separate times, we may gather the dignity and responsibility and trust
of
the office which the recorder filled, altogether in excess of his duty as mere
historical secretary.
16 “And Zadok the son of Ahitub, and Abimelech the son of Abiathar,” -
The reading in II Samuel 8:17 is, “Abimelech the son of Abiathar,”
as also in
ch.24:6; but comparison of I Samuel 22:20; II Samuel 20:25;
I Kings 1:7-8,
suggests that the right reading would be “Abiathar the son of Ahimelech.”
With this Mark 2:26 agrees, and tells of a correct manuscript, from which,
indirectly, the quotation came - “were the priests; and Shavsha was scribe;”
The parallel place reads Seraiaha;
II Samuel 20:25 reads Sheva; and I Kings
4:3 reads Shisha. The
differences are probably due simply to errors
of
transcription. Scribe. The historical development of this title is obscure,
and
not easy to trace. The use of some form or other of the root is
abundantly frequent from the times of the earliest parts of
Scripture, in the
sense of “numbering,” or “declaring,” or “recording.” Perhaps
our title of
“secretary” would answer
sufficiently to it, and all the better, because the
Old Testament scribes were also of different leading kinds,
like in some
degree to our various secretaries of state. There was the kind of
scribe of
Judges 5:14 — where our Authorized Version is far from the
mark,
and
should rather read “the staff of the
scribe,” in place of “the pen of the
writer” — a military officer, whose duty it was to keep the
muster-roll.
There was the scribe of II Kings 25:19 — a passage which
throws light
on
the former (see also Isaiah 33:18; Jeremiah 52:25). There were
the
scribes of a more literary, lawyer-like, or clerk-like kind, as here, and in
the
parallel place, and in II Samuel 20:25; I Kings 4:3; here, ch.2:55. In the time
of
Hezekiah, if not before, the
scribes became distinctly a class of men
(Proverbs 25:1; Jeremiah 8:8); and the times of the
Captivity greatly enlarged
their importance. Their exact duties in the best times of the
monarchy are not
laid down, but the dignified place the king’s scribe held is evident from
the
company in which he is placed here and in II Samuel 8:17-18.
17 “And Benaiah the son of Jehoiada”
- (see ch.11:22-25; 12:27;
II Samuel 23:20-23) - “was over the Cherethites and the Pelethites;” –
Two tribes of Philistines whom David attached. The meaning and derivation of
these two names leave it possible to translate them at once, and
to read,
“the public executioners, and the
public couriers,” not treating them as
proper names, and to this course Geseuius
(see ‘Lexicon’) gives his
sanction. On the other hand, a comparison of I Samuel 30:14 and II
Samuel
15:18 would lead us to treat them as the names of people,
although
the
Pelethites are not as identifiable in this sense as
the Cherethites and
Gittites.
Anyway, it is evident they were the special guard of the king, and
were faithful to David and to Solomon after him. Their duties included
those of the executioner or lictor,
and the courier. They are frequently
mentioned on special occasions of the king’s moving, and of danger
(II Samuel 15:18; 20:7,23; I Kings
1:38, 44) - “and the sons of
David
were chief about the king.” The Hebrew text
here is μygivoarih;. The word
used
in the parallel place is μynij}Ko, which signifies
strictly “priests,” but
sometimes more generally “princes.” This is, without doubt, the
meaning of
our
text.
The chapter which to indifferent reading might seem most
bare of religious
instruction will yield to careful attention the most forcible lessons.
Facts
bring the most impressive lessons to our lives. Facts teach the
most
impressive aspects of the Divine character to our present power of
apprehending that character. For all we read and memory retains it, for
all
we
hear and faith believes it, for all we think, and think we see it well and
clearly, that which we feel and experience from the hard facts of
life or the
joyful facts of life performs a thousand times over the largest
and most
valuable part in our education. This chapter is a narration of
facts —
almost exclusively this and nothing else. But they were facts
full of
personal interest to David, and full
of illustration of Divine goodness and
faithfulness. (Twice it says “Thus the Lord preserved David whithersoever
he went” – vs. 6 and 13). The
chapter tells indeed the simplest tale of events that
made the joy of a human life, strengthened the faith of a Divine life,
rewarded the
endurance and preparation of years past of a suffering and painful
life, AND
GIVES GOD THE PRAISE THAT HE IS DUE! To notice well such facts
is
to listen well to God’s own sermons. Let us notice how they part here so very
naturally into those which illustrate the gracious attributes of the
Teacher God, and
those which illustrate the better qualities of the learner
David. We have here:
THE “RECOMPENSE OF REWARD.” That time is not always to be
expected in the present world. There are sometimes manifest reasons
why
this cannot be, or why it should not be likely, or why it were
even to be
deprecated. (“Some men’s sins are open beforehand, going
before
to judgment; and some men they follow after. Likewise also the
good works of some are manifest beforehand; and they that are
otherwise cannot be hid.’ - I Timothy 5:24-25) It is also one of the
chiefest
distinctions, nay, even the differentiae of the Christian temper and
essential quality, “to seek for glory and honor and immortality by patient
continuance
in well-doing” (Romans 2:7), with the eye fixed on
one thing
alone as the reward — “eternal life.”
Yet sometimes it is the case that a
manifest, ample, revealed recompense of reward comes after trial and sorrow
borne, and work earnestly done, even before the partial scene of this present
has passed. It is so now. Long had been the discipline of David, frequent the
strokes by which heart and life had been smitten, keen and agonizing the
misconceptions from which he had suffered,
and the misconstructions put upon
his generous conduct, and sharply
had the iron of disappointment entered into
his susceptible nature. But
now, ‘tis no longer the chapter of accidents; it is the
chapter of victories. A series
of joyful successes, of triumphs, of honors, came
to him. And it was because God
“remembered” him and “visited” him and
blessed him — no longer with the
more hidden mercies proper to the time
of preparation and discipline, but with THESE MANIFEST, PUBLISHED
MERCIES proper to one who had “borne
the yoke in his youth”
(Lamentations 3:27), and who had in his measure “seen affliction by the
rod of His wrath.” (Ibid. v.1).
PROTECTION OF HIS SERVANT. How true it is that “the gifts and
calling of God are without repentance”! (Romans 11:29) - He
has never
forsaken David. He does not weary of him. He does not change for
caprice’
sake his servant, to use a younger, a fresher, a choicer. No,
he keeps by him,
and preserves him
whithersoever he goes. He is his Shield and Buckler
and Defence (Psalm 91:4). He guides him by day and guards him by night.
He makes his enemies either fall before him
or flee before him. He counsels
him and surrounds him with faithful counselors, captains of his armies, priests
of the Church. This is the time that, through the goodness of a faithful
and a “table is spread before
him, e’en in the presence of his enemies!”
(Psalm 23:5). Not a day just now but David feels what a glory it is to be
the servant of God, and what safety there is with Him.
THE SERVANT OF LIFE AND POWER TO HIS GREAT
MASTER. His
wars are against the enemies of God and the people of
God. There is no sign of personal
and ambitious objects in what David is
doing. He“reigns over all
judgment and justice
among all his people.” He does not forget his
responsibilities in the time of rank, dignity, luxury, nor surrender
himself to indulgence. It is evident he holds himself, still the servant of
God, the
willing, conscious, intelligent instrument for his use. In undoubted
“authority,”
his conduct is not that, his bearing is not that, that ever exposes
him to the finger of just satire or ridicule — as one who is dressed in a “little
brief authority,” and for reality and true dignity satisfies himself with
display.
The reaction from poverty,
persecution, subordination, and grief is not what
many bear well. Thus far David
has come through the trial well. He
bears the burden nobly, even as bravely he lifted it to his
shoulders; and if
God has not
forgotten His servant, neither does David show any sign
of forgetting that he
is God’s servant.
DEVOTION STILL POSSESSING THE THOUGHT AND HEART
OF DAVID.
There were no doubt considerations which we may suppose to
have been present to the mind of David, in the destined
promotion and
dignity of Solomon, ancillary to his own continued deep interest
in the
projected temple. Yet we should not be justified in putting all his
sustained
devotion down to this source. The project had been a native of his own
heart. And he does not mean to disown “the better part” of faith
because
he is disappointed in sight. David was now one of the honored
rank of
those kings and prophets who desired to see a certain
sight, but died
without seeing it (Hebrews 11:13-16). The Pisgah-glimpse (Deuteronomy
34:1) possible to him is that
which could come of faith indeed, but of faith only.
Yet his disappointment has not soured him, his refusal has not turned
him sulky. He loves to think of that “habitation
of God’s house” still
(Psalm 26:8). He can’t envy his own son; and to console
nevertheless his
disappointment that he shall not see the glorious stones laid one upon
another,
towering aloft, and the picked cedars, and the gold flashing again
in the sun,
his thoughts fill the time with collecting, and getting, and
giving,
and dedicating for these ends. It was always now in David’s thought.
The shields of gold and the
brass and the silver are all sacred at once in his
thought to one purpose. This is some of the noblest of the Divine
working
in the heart and life that are but human after all. The eye of David
shall not
see the reared temple, but his thought and purpose and love are
laid with its
foundations, and reach to its highest pinnacle. And the most
magnificent block
of its stone, the finest timber of all its cedar, the gold
that reflected most
brilliantly the light, of all that was in it, may have been
those which the eye and
the hand too of David did surely and literally touch. SUCH
CONFIDENCE
MAY ALL THE
SERVANTS OF GOD ENTERTAIN!
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