2 Samuel 23:5

“Although my house be not so with God; yet he has made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire.”

In all the trials and troubles of life, true religion alone can afford us any effectual support. To this the saints in all ages have fled for refuge, and in this they have found all the consolation they could desire.

The latter days of David were a continual scene of domestic sorrows:

the defilement of Tamar by her brother Amnon,

the murder of Amnon by his brother Absalom,

the rebellion and untimely death of Absalom, and

the conspiracy and consequent destruction of Adonijah

—all embittered his life. God had foretold that such afflictions would await him, as a punishment for the horrible sins he had committed in the matter of Uriah.

David however was not without his consolations. Though he could not have the happiness of seeing his house walking in the ways of God—yet he had good reason to believe that God had accepted him; and in the view of the covenant which God had made with him, he could not but rejoice.

We do not apprehend that this covenant related exclusively to the succession of David’s posterity upon the throne of Israel, or even to the advent of the Messiah from his loins. It can be no other than that covenant which God made with his own Son, and with us in him; for no other covenant corresponds with the description here given of it, nor could David speak of any other as all his salvation and all his desire. That covenant relates to the salvation of a ruined world by the blood and righteousness of the Lord Jesus.

The representation which David here gives us of it will lead us to show,

I. The excellence of this covenant.

This is set forth in a striking view in the words before us. We notice,

1. The duration of the Covenant of Grace.

Long before man had fallen, God, who foresaw his fall, devised a plan for his recovery; and in this plan his co-equal, co-eternal Son concurred, “The council of peace was between them both,” says the Prophet, Zechariah 6:13. To this Paul alludes, when he says, that he was “in hope of eternal life, which God had promised before the world began, Titus 1:2.” To whom could that promise be made, but unto the Lord Jesus Christ, as the Representative of his Church and people?

Some divines have called this the Covenant of Redemption, as distinguished from the Covenant of Grace; the one being made with Christ only, and the other with man. But this appears not founded in Scripture. There is only one covenant; and that was made with Christ personally, and with him as the federal Head and Representative of his elect people; as made with him personally, it promised him a seed, if he would lay down his life for them, Isaiah 53:10-11. And as made with him federally, it promised salvation to all who would believe in him, and become members of his mystical body, Galatians 3:16-17.

Now this covenant is “everlasting;” it has existed from the beginning, and shall exist to all eternity. No human being ever has been saved but by virtue of it; nor shall any man ever be admitted into Heaven, but agreeably to its provisions. We do not say that no person ever has been, or shall be, saved without a distinct acquaintance with it; for many who never heard it taught, have been saved. Yet not a single soul has ever been accepted by God the Father, but as redeemed by the blood of his only-begotten Son. And perhaps we may say, that this circumstance gives to the glorified saints an advantage over angels themselves; for angels, though confirmed, we trust, in their happiness by the power of God—do not hold that happiness by so sure a tenure as the saints hold theirs; they cannot boast of holding it by the promise and oath of Jehovah; they cannot show a covenant securing to them, the everlasting possession of their inheritance, and that covenant confirmed and ratified with the blood of God’s only dear Son. But we can refer to such a covenant, as the sure ground of all our expectations, and as the pledge that nothing shall ever separate us from the enjoyment of our God! 2 Corinthians 1:20.

2. The fullness of the Covenant of Grace.

It may truly be said to be “ordered in all things.” There is not anything that can conduce to our happiness either in this world or the next, that is not comprehended in it. Everything is prepared for us both in a way of providence and of grace. All our comforts, and all our trials, are therein adjusted for our good. All earthly things are secured to us, as far as they are necessary Matthew 6:33; and even afflictions themselves are promised, as the appointed means of fitting us for the realms of bliss, Jeremiah 30:11. Whatever grace we stand in need of, it shall be given at such times, and in such a measure, as shall most display the glory of God.

It is true that God requires of us many things—as repentance, faith, and holiness. But it is equally true that he promises all these things to us; he has “exalted his own Son to give us repentance, Acts 5:31;” he also grants us faith to believe in Christ, Philippians 1:29; and he promises that he will, by the influence of his Spirit, cause us to walk in his statutes, and to keep his judgments and do them, Ezekiel 36:25-27. We cannot place ourselves in any situation wherein God has not given us promises, “exceeding great and precious promises,” suited to our necessities, and commensurate with our needs; nor is so small a thing as the falling of a hair of our head left to chance; it is all ordered by unerring wisdom! And though there may be some events which, separately and distinctly considered, may be regarded as evil—yet, collectively taken in all their bearings, they shall “all work together for our eternal good, Romans 8:28.”

3. The certainty of the Covenant of Grace.

It is “sure” to every one who trusts in it. In this it differs widely from the covenant of works which was made with man in innocence; for that depending on the fidelity of the creature, was violated, and annulled. Whereas the Covenant of Grace, depending altogether on the fidelity of God, who undertakes to work in us all that he requires of us, and who engages not only not to depart from us, but not to allow us to depart from him, Jeremiah 32:40, shall never fail in anyone particular, “The mountains may depart and the hills be removed, but the covenant of my peace shall not be removed, says the Lord that has mercy on us, Isaiah 54:9-10.”

It is true that, as under the Jewish dispensation many were not steadfast in that covenant, which was a mixed and national covenant—so many who merely profess religion do really “make shipwreck of the faith, 1 Timothy 1:19.” But they have never truly embraced the covenant of which we are speaking; they have embraced it only in a partial way, looking for its blessings without duly considering its obligations. They have been more intent on salvation from the punishment of Hell, than salvation from sin. “Had they been really of us,” says the Apostle, “they would no doubt have continued with us, 1 John 2:19.” “The foundation of God stands sure; the Lord knows those who are his. But let every one that names the name of Christ depart from iniquity, 2 Timothy 2:19.” Compare 1 Corinthians 12:5; 1 Corinthians 16:12 and 2 Timothy 3:11.

This being our indispensable duty, God promises and engages “that sin shall not have dominion over us, because we are not under the law, but under grace, Romans 6:14;” and we know that “He is faithful who has called us, who also will do it, 1 Thessalonians 5:23-24. Mark the connection of these two verses;” and this very circumstance of its being an article in God’s covenant, a blessing to be gratuitously conferred by him, and freely received by us, this, I say, it is, which makes “the promise sure to all the seed, Romans 4:16.”

When once we view this covenant aright we shall see immediately,

II. The regard which the Covenant of Grace deserves.

We should not regard it merely as an object of curious research, or even of grateful admiration; but in this way:

1. The Covenant of Grace is the ground of all our hopes.

Every other method of acceptance with God should be renounced; and this Covenant of Grace should be deliberately and cordially embraced, 2 Timothy 1:9. We should contemplate every offer of mercy, every communication of grace, every means of salvation—as originating in the eternal counsels of God. Everything should be traced up to the love of God the Father, and to the plans arranged by the sacred Three, for the magnifying of the divine perfections in the salvation of man! Even the atonement itself must be considered as deriving all its efficacy from this covenant; for, if God the Father had not consented to accept his Son as a surety for us, and to regard his death as an atonement for our sin, however honorable to Christ his mediation for us might be—it would not have been available for our salvation.

We should get such a distinct view of this covenant as David had; of its duration, (from everlasting to everlasting;) its fullness, its certainty; and then should say of it as he did, “This is all my salvation!” Except in this Covenant of Grace, I have no more hope than the fallen angels; but through the provision which this Covenant of Grace has made for me, I scarcely envy the angels who never fell; for “I know in whom I have believed, that He is able to keep that which I have committed to him, 2 Timothy 4:8;” and “I am confident that he who has begun a good work in me will perform it until the day of Jesus Christ! 2 Timothy 1:12.”

2. The Covenant of Grace is the source of all our joys.

Whatever comforts we may possess in this world, we should derive our chief happiness from the Covenant of Grace; this should be “all our desire,” or, as the word imports, all our delight. To this also we should have recourse in every season of affliction.

David betook himself to it under all his domestic troubles, and in the near prospect of eternity. “His house, alas! was not so with God,” as he could wish. And how many are there who have great trials in their families! some from their unkindness, and others from their removal by death. Let every one that is so circumstanced, learn from David where to flee for comfort; let him contemplate the riches of divine grace as exhibited in the Covenant of Grace, and the blessedness of having a saving interest in it, and he will soon forget his sorrows, and have a heart overflowing with the most exalted joy!

If, in addition to other troubles, we are lying upon the bed of death, we may well, like David, seek comfort in this covenant, and make “the last words of David, verse 1.” our last words also. What can so effectually remove the sting of death, as to behold a covenant-God in Christ Jesus, engaged to “keep him unto the end,” and to receive him to an everlasting enjoyment of his presence and glory?

Study then the wonders of the Covenant of Grace, that they may be familiar to your minds in a time of health; and so shall they fill you with unutterable peace and joy, when every other refuge shall fail, and your soul be summoned into the presence of its God!

Charles Simeon

2 Samuel 23:1-4

These are the last words of David: “The oracle of David son of Jesse, the oracle of the man exalted by the Most High, the man anointed by the God of Jacob, Israel’s singer of songs: “The Spirit of the LORD spoke through me; his word was on my tongue. The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over men in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings the grass from the earth.’

These words are generally understood as descriptive of the duty of civil governors, and of the happiness of any people who live under a government that is thus administered.

But they have doubtless a further reference, even to Christ himself, whose character they designate in the most appropriate terms. The very energetic manner in which the prophecy before us is introduced, and the strong profession which the writer makes of his immediate inspiration from God, leave no doubt upon the mind, but that something more must be intended in this passage than a mere direction to earthly magistrates.

A very small alteration in the Translation will exhibit it in its true light. The passage might more properly be translated thus; David the son of Jesse says, and the man, etc. says, The Spirit of the Lord speaks by me, and his Word is in my tongue; the God of Israel says, the Rock of Israel speaks to me, the Just One rules over men; he rules in the fear of God; as the light of the morning a sun shall rise, even a morning without clouds, when the tender grass springs out of the earth, etc.

Christ is frequently spoken of in Scripture as the Just One, Acts 3:14; Acts 7:52; Acts 22:14, in contradistinction to all others; and as the Sun that enlightens the whole spiritual world, John 8:12. The Prophet Malachi, probably having an eye to the very passage before us, combines the two ideas, and foretells the advent of Christ, as “the Sun of Righteousness, Malachi 4:2.” In this view of the words, we shall be led to consider,

I. The nature of Christ’s government.

In the sacred oracles, a peculiar stress is laid on the equity of that dominion which Christ exercises over his chosen people, Isaiah 9:7; Isaiah 11:2-5, “in the fear of the Lord.” And who that has submitted to his government, must not confirm the truth that is so much insisted on?

Behold his laws; is there one which does not tend to the happiness of his creatures? They are all comprehended in one word, Love—love to God, and love to man; and can anything be conceived more excellent in itself, or more beneficial to man, than such a law? Well does the Apostle say of it, that it is “holy and just and good, Romans 7:12.”

Behold his administration; is there anyone point in which a righteous governor can excel, that is not found, in its most perfect measure, in Jesus? He relieves the needy, supports the weak, protects the oppressed, and executes judgment without any respect of persons; and though none merit anything at his hands, he dispenses rewards and punishments in as exact proportion to the conduct of men, as if he weighed their merits in a balance. Who ever sought him diligently, without gaining admission to his presence? Who ever implored a blessing at his hands and was rejected? Who ever did much or suffered much for him, without ample testimonies of his approbation? On the other hand, who ever drew back from him, or violated his holy laws, without “receiving in himself that recompense which was fit?” Whatever inequalities may appear in his government (as when virtue is oppressed, and vice is triumphant) he removes them all, by vouchsafing to the sufferer the consolations of his Spirit, and the prospects of his glory. Thus truly may he be said to “rule in the fear of God!”

If prosperity and happiness result from a righteous administration of civil governments, then much more are they the portion of Christ’s subjects. This is beautifully illustrated in the words before us; wherein his government is further delineated in,

II. The blessed effects of it on all his faithful subjects.

The sun rising in the unclouded hemisphere, cheers and exhilarates all who behold it; and, when it shines on the earth that has been refreshed with gentle showers, it causes the grass, and every herb, to spring forth almost visibly before our eyes. And is it not thus with all who submit themselves to Christ? Do not new prospects open to them, and, with their more enlarged views, are they not revived with proportionable consolations? Are they not gladdened with the light of his countenance? Are they not sometimes almost overwhelmed with the brightness of his glory, so as to be transported with joy unspeakable? Yes, to them there is an unclouded sky, except as far as sin prevails; if they were as perfectly obedient to the will of Christ as the saints in Heaven are, they would possess a very Heaven upon earth. If they have any intermission of their joy, it is not owing to any strictness in his laws, or any defect in his administration, but to their own indwelling lusts and corruptions.

What an astonishing effect too, does the light of his countenance produce with respect to fruitfulness in good works! Let the soul, watered with showers of divine grace, and softened with the tears of penitence and contrition, once feel the congenial influence of his rays, and there will be an instantaneous change in its whole state, “it will revive as the corn, and grow as the vine; and the scent thereof will be as the wine of Lebanon, Hosea 14:7.” Every holy affection will be called forth into exercise; and every fruit of righteousness abound to the glory of God.

Such are the effects which the Psalmist elsewhere ascribes to Christ’s government, Psalm 72:2-7; and such, in all ages, have invariably resulted from it, Acts 2:41-47.

INFERENCES.

1. How earnestly should we desire the universal establishment of Christ’s kingdom!

Little do men consider the import of that petition, “May your Kingdom come soon. May your will be done on earth, as it is in Heaven.” In uttering this prayer, we desire that our whole souls, and the souls of all mankind, may be subjected to Christ. And truly this event would restore the golden age of paradise. Ungodly men indeed would persuade us, that an unlimited submission to Christ would be an occasion of melancholy, and a source of misery. But if once they were to experience the effects of his government upon their own souls—they would learn that obedience to him is the truest happiness of man. Let us then take upon us his light and easy yoke, as the only, and the certain means of finding rest unto our souls.

2. What madness is it to continue in rebellion against Christ!

It is not at our option whether Christ shall be our ruler or not; for “God has set him upon his holy hill of Zion,” and in due season, will “put all his enemies under his feet.” If we will not bow before the scepter of his grace, he will “break us in pieces with a rod of iron!” Shall we then provoke him to wrath, when we have so much to dread from his displeasure? No! rather let the truth which is here with such awful solemnity announced, be with all holy reverence received; yes, let us “kiss the Son, lest he be angry, and we perish from the way! Psalm 2:1-12.” Thus shall we now enjoy the felicity of his chosen people; and, in the day when all his enemies shall be slain before him, we shall be made partners of his throne for evermore!

Charles Simeon

2 Samuel 21:1

“During the reign of David, there was a famine for three successive years; so David sought the face of the LORD. The LORD said, “It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death.”

[Preached during the “War of 1812”.]

The reign of David was full of troubles occasioned by his own sin; but here we view him and his people afflicted for the sins of others. Saul, his predecessor in the government, had grievously oppressed the Gibeonites, whom Joshua, at his first entrance into Canaan, had pledged the nation, by covenant and by oath, to protect. This breach of covenant God overlooked, as it were, at the time, but now punished by three successive years of famine.

The history teaches us,

I. In what light we should view public calamities.

The Scripture uniformly represents public calamities as punishments inflicted on account of sin. Personal troubles may be sent for the purpose of calling into action the grace that has been bestowed, and for the advancing of God’s glory in the exercise of that grace. This was the case with respect to Job.

But the troubles of a nation are judgments sent from God. In this light, “war, famine, pestilence, and the wild beasts,” are frequently mentioned; and in this light they should be viewed.

We are indeed very averse to regard public calamities as coming from God; we are ready to ascribe them to second causes, and to overlook the first Great Cause of all; but in the Scriptures we behold them, as in the plagues of Egypt, so manifestly proceeding from a divine hand, that we cannot help referring them to God; and thus we ought to do, whatever be the more immediate occasion of them, Isaiah 26:11.

David in the first and second years of famine did not behold any expression of the divine displeasure, or think of inquiring why the afflictive visitation was sent; it was only when the pressure of the affliction was very heavy and of long continuance, that he thought of tracing the hand of God in it; had he acted in the first year as he did in the third, we have no reason to think that the judgment would have been repeated; but his blindness constrained God to repeat the stroke, until it was noticed as proceeding from Him. In like manner God will continue his chastisements to us, until we are made sensible that we have offended him, and provoked his just displeasure.

Whatever are the calamities with which we are afflicted, we may learn from this history,

II. The way in which we may get them removed.

1. We should inquire into the sinful causes of them.

David inquired of the Lord; and was informed that the troubles now sent were visitations for sin committed by Saul long ago. The particular offence of Saul is not elsewhere noticed in the history; nor does it appear to have been much regarded by any of the people. His cruelty to the Gibeonites indeed had been notorious; but, as the Gibeonites were the lowest of the people, and not descended from Abraham, the oppression they endured excited no sympathy or compassion. God however resented it; and he will resent the injuries that are done, however lowly the objects may be who suffer them, or however great the tyrants may be who inflict them.

And, if we would inquire of the Lord, might not we find some cause for the long protracted war in which we have been engaged, and for the repeated failure in our crops of corn? Yes, many public causes may be assigned, such as the general contempt poured upon God’s Word, and Sabbaths, and Name, and people, and, above all, upon his blessed Gospel; and every individual (for it is of individuals that the community is formed) may find in himself abundant reason for those judgments with which God has visited the land.

It is highly necessary also that those whose distresses are of a private and personal nature, should take occasion from them to inquire of God, as Job did, “Show me, O Lord, why you contend with me? Job 10:2.”

2. We should put away whatever is displeasing to God.

The injuries which had been done to the Gibeonites could not be repaired; nor could Saul who had committed them be punished, because he was now dead. David therefore asked the Gibeonites what redress they required? They sought nothing for themselves, either in a way of financial compensation, or of freedom from the yoke which they had so long borne; but they required that seven of Saul’s sons should be delivered into their hands, to be put to death. This was not a vindictive act, but an act of retributive justice; and it was approved by God, who after the execution of these people was pacified towards the land, verse 14.

Such a kind of retribution would not be justifiable among us; because the children are not to suffer for the parents’ crimes; but, as ordered of God, it was right; and, if the whole truth were known, we would probably find that the sons of Saul had aided and abetted the wicked devices of their father; and that they therefore justly suffered as partners in his crime.

But though we cannot act precisely as David or the Gibeonites did, we may, both nationally and individually, put away the evils which have displeased our God; and indeed we all without exception are bound to “crucify our flesh with its affections and lusts.” It is in this way only that we can hope to avert the divine judgments from us; for, though nothing but the blood of Christ can wash away sin, it never will or can avail for the pardon of any, who do not turn unto God in newness of life.

From hence then we may learn,

1. The danger of sin.

Sin, however forgotten by us, is remembered by God; yes, the whole of our sins, even from the earliest period of our existence, are as much in the immediate sight of God, as if they had been committed this very day; and there is a time when we must answer for them all. Let sin then be repented of, and put away; for it will surely bring the wrath of God on all who retain it unlamented, and unsubdued.

2. The benefit of Christ’s atonement.

The blood of Saul’s sons was poured forth as a sacrifice to national justice, and as a means of averting the divine displeasure; and it was considered by God as an atonement for the sin which Saul had committed.

How much more then will God accept in our behalf the blood of his own Son, who was sent into the world for the express purpose that he might expiate our guilt, and procure for us reconciliation with our offended God! Think of this, all you who are accused by Satan and your own consciences, and who are trembling for fear of the divine judgments; and know that his blood once shed on Calvary is now available for you, as much as it was the very instant it was shed. It is a fountain, which, if you bathe in it, will effectually cleanse you from all sin.

3. The importance of searching our own hearts.

The crime of Saul was probably thought a meritorious act both by himself and those whom he employed as his agents in the persecution; for we are told, he sought to extirpate the Gibeonites “from a zeal for the children of Israel and Judah.” But God did not judge as Saul judged, nor will he form his estimate of our conduct from our opinion of it. Self-love is apt to blind us, and to make us think well of many things which God abhors. But he will judge our actions according to their quality in his sight. Let us then “search and try our ways, and turn unto the Lord;” and, forasmuch as we are blinded through the influence of our own corruptions, let us beg of him to “search and try our hearts, and to lead us in the way everlasting”

Charles Simeon

2 Samuel 19:34

Barzillai said to the king, “How long have I to live?”

Great virtues rarely, if ever, exist alone. The soul that gives them birth is actuated by a principle, which is generally, though perhaps not universally, operative.

We behold in the history before us an instance of great generosity towards David and his attendants, in their flight from Absalom. And we have a no less amiable instance of modesty in the same character, when David, after the defeat of Absalom, and the consequent restoration of peace, desired to reward the services of his benefactor. “Barzillai had provided David with sustenance while he stayed at Mahanaim;” and David now entreated him to come and spend the remainder of his days with him at Jerusalem, that he might repay all his kindness to the utmost of his power. But Barzillai declined the offer, and said, “How long have I to live, that I should go up with the king to Jerusalem?”

The question, “How long have I to live?” is proper for us all to put to ourselves at this time, and it will be profitable for us to consider it,

I. In reference to the things of time.

This is certainly its primary import in the passage before us. Barzillai “was a very aged man,” and intimated to David, that, on account of his great age, he had no longer any relish for the gratifications of sense, nor could he hope to continue much longer in the world; and that therefore it would not befit him to be an attendant at court, when he ought rather to be thinking only of death, verse 35-37. In this view the question was most just and empathetic; and in this view it deserves universal attention.

Our time on earth must of necessity be short.

If we are advanced in life, this truth is obvious; but if we are in the bloom of youth, it is no less certain; for, what is the space of man’s life? It is only seventy or eighty years at most; and though that appears long in the prospect, it appears as nothing in the retrospect; every aged man will tell you that his life has passed away as a dream.

Besides the shortness of life, we must take into the account the uncertainty of life also; for who can tell what a day, or even an hour, may bring forth? Truly, every man may justly say, “There is but a step between me and death!”

From the consideration of the shortness and uncertainty of life, we may well rise superior to all the vanities of time and sense.

Let us suppose a man condemned to death, and about to be executed in a few hours. What would be his feelings in reference to everything here below? Would he take much delight in anything he possessed, or be much affected with any news of either loss or gain? No, the things of time and sense would appear to him in their true colors, and be regarded by him as of little importance. The near prospect of that hour when he must bid an eternal farewell to all of them, would show him their emptiness and vanity.

Now this is the feeling which every man should nourish. We do not say that any man should neglect his worldly business, or be forgetful of any relative duty; but that he should have his affections withdrawn from everything here below, and set on things above. He should be divested of anxious care about the acquisition of earthly things; and, in his enjoyment of them, “his moderation should be known unto all men.” This is the direction given by Paul; and it is founded on the very consideration that is suggested to us in the text, 1 Corinthians 7:29-31.

Just as this sentiment is in reference to the things of time, it is still more so,

II. In reference to the things of eternity.

In the view of eternity, a thousand years may be represented but as “the twinkling of an eye.”

1. How long then have any of us to live, that we should neglect our eternal concerns?

Have any of us made a covenant with death? Or has God said to any of us, as to Hezekiah, “I will add unto your life fifteen years?” Is it not, on the contrary, almost a certainty that God has said concerning many who are here present, “This year you shall die!” How then can we think of continuing any longer to neglect our souls? If repentance is necessary for every man; if there be no possibility of acceptance for us but by fleeing for refuge to the Lord Jesus Christ; and, if those who die in an impenitent and unbelieving state must perish forever—then is it folly to defer the concerns of our souls to a more convenient season, which very probably may never arrive. The concerns of time are so utterly insignificant when compared with those of eternity, that to give them a preference in our minds is not folly only, but sheer madness!

2. How long then have any of us to live, that we should be lukewarm in our attention to eternal realities?

Most men will allow that some attention to the soul is proper; but with the generality, even of those who would be thought religious, the welfare of the soul is only a subordinate and secondary concern. Such lukewarmness however is no less displeasing to God, and injurious to the soul, than total indifference, Revelation 3:15-16. We are apt to think that a little exertion will suffice for the securing of our eternal interests; but is there so little to be done, that it may be finished in a day? Or are we sure that so many days will be added to our life as shall make up the deficiency of our zeal and diligence? Do we find that people in a race have time to loiter? How much less then have we, whose life may terminate so soon?

What could we gain in life that shall compensate for the loss of our souls? Is there any earthly gratification, even if it could be enjoyed a thousand years—to be compared with the felicity of Heaven? “Whatever then our hand finds to do, let us do it with all our might.”

Address,

1. The young.

You are looking for years to come; but may soon “be cut down as a flower.” Youth is the time most fitted for holy exercises and heavenly employments. Begin then without delay, and “remember your Creator in the days of your youth!”

2. Those in middle age.

You are thinking that you have nearly attained the object of your wishes; but you have found your past attainments vain; and such will be the character of all that you may yet acquire. Temporal duties, we repeat it, are to be performed with diligence; but nothing in this life is of any value, in comparison with the eternal realities.

3. Those who are far advanced in life.

Say whether Barzillai’s conduct does not well befit you? You feel infirmities; you know that in the course of nature you have but a short time to live. et earthly things then be regarded by you with indifference, and heavenly things increasingly occupy your minds. Familiarize yourselves with the thoughts of death and judgment; and “press forward” with ever-increasing alacrity to secure “the prize of your high calling.”

At every period of life, but especially in old age, should we pray with David, “Show me, O LORD, my life’s end and the number of my days; let me know how fleeting is my life! Psalm 39:4.” “So teach me to number my days, that I may apply my heart unto wisdom, Psalm 90:12.”

Charles Simeon

2 Samuel 18:33

“The king was shaken. He went up to the room over the gateway and wept. As he went, he said: “O my son Absalom! My son, my son Absalom! If only I had died instead of you–O Absalom, my son, my son!”

This life is at best a chequered scene. The happiness of man is rarely of long continuance; nor is it ever altogether without mixture. The sweetest cup we taste has always in it, either in a greater or less degree, an infusion of gall. It is in Heaven alone that our blessedness is complete.

David had attained a full possession of the throne of Israel; but troubles arose to him from various quarters, and especially from his own family; even his own son rose up in rebellion against him, to dethrone him. The rebellion was scarcely matured before it was quashed; but alas! his son, his favorite son, was slain; and how bitterly he laid to heart this calamity, may be seen from the words which we have now read.

We propose to notice,

I. The grief of David for the loss of Absalom.

David’s grief was in some respects right and commendable.

He did well in mourning for the death of a son. God has put into the heart of parents a love for their offspring; and indeed such a love was necessary to counterbalance the cares and troubles which a family entails. That love, of necessity contains in it the seeds of sorrow—when evil befalls the offspring, or death snatches them away. Even the irrational creation are deeply penetrated with this feeling, and manifest it in a very high degree, whenever the loss of their offspring calls it into exercise. We wonder not, therefore, that a man of David’s piety should greatly bewail the death of his favorite son. We do not disapprove of him when for seven successive days he wept, and fasted, and prayed for the life of his dying infant; much less can we blame his grief for a son of mature age and eminent accomplishments.

But still more was his grief justified, when we consider the circumstances under which his son was taken away. Absalom, alas! was very unfit to die—he was a man of an abandoned character. He was an assassin, and had murdered his own brother Amnon. He was a rebel against the king whom God himself had called to the throne, even against his own father. He was, in heart at least and design, a murderer of his own father; for when the proposal was made by Ahithophel so to contrive the attack as to destroy his father only, it was highly gratifying to this unnatural son.

Moreover, for the express purpose of making himself “abhorred by his father,” and or precluding all possibility of reconciliation with him, “he went in to his father’s concubines in the sight of all Israel.”

Such was the state of Absalom, when death arrested him. What a tremendous load of guilt was here, under the whole of which he expired, without any space given to him for repentance! Well then might David weep for him, even tears of blood. David well knew the misery of those who died in their sins, and had often wept for the inconsiderateness of those who overlooked their danger; well therefore might he weep as he did for the miserable end of Absalom.

In other respects, David’s grief certainly was wrong.

The dispensation was indeed most afflictive; but still it called for different feelings in the mind of David. In it there was a mixture of mercy and of judgment; and, if he had viewed it aright, his sorrows would have been tempered with resignation and gratitude. The death of Absalom was in part a punishment of David’s sin in the matter of Uriah; and therefore when the judgment was inflicted, he should, like Aaron, have “held his peace, Leviticus 10:3,” or have said, like Eli, “It is the Lord, let him do what seems good to him, 1 Samuel 3:18.”

The death of Absalom was also a mercy both to David and to all Israel, inasmuch as it put a speedy end to the calamities of civil war, and was the means of re-establishing David on the throne of Israel. Should not this then have called for thanksgiving on the part of David?

Yet behold, there was but too much justice in the remark of Joab, that David was insensible of all these mercies; and that he would have been better pleased with the loss of all his faithful adherents that had exposed their lives for him, than of this graceless wretch who had sought his destruction! 2 Samuel 19:3-6. Surely such grief could not be justified; after all the allowance that must be made for the affection of a parent, and the compassion of a saint, we are constrained to acknowledge, that the feelings of David on this occasion were inappropriate and selfish. He seems almost to have quarreled with God, when he should rather have said, like Job, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord! Job 1:21.”

Much instruction however may be gathered from this expression of David’s grief. Let us proceed to consider,

II. The lessons it is calculated to teach us.

Much instruction does it impart:

1. To men in general.

It loudly teaches us to moderate our affections towards the creature. Whatever God bestows upon us, we are apt to fix our affections too strongly on it, and to forget that it is a loan rather than a gift. We forget that it still remains the Lord’s, and that he has a right to call for it whenever he will.

Hence if it he unexpectedly withdraws a loved one from us, we are ready to grieve and murmur, as if every source of happiness were cut off from us; because a cistern is broken, we lament, as if the fountain itself also were dried up! This is especially the case in reference to near and dear relations; but such inordinate regard to the creature is idolatry; and it will sooner or later bring its own punishment along with it.

It teaches us also to proportion our sorrows to the occasion. Sorrow is allowable, especially for the loss of our friends or relatives. So far was our Lord from condemning the grief of Martha and Mary for the death of their brother, that he himself joined in it, “Jesus wept.”

Grief too on such occasions may sometimes be very deep. If, for instance, a minister is removed in the midst of all his usefulness, as Stephen was, there is good reason why “great lamentation should be made for him,” because the loss of such a one to the Church of God is incalculable! Acts 8:2.

If a man is not taken away in the midst of life—yet, if he has been eminently good and greatly distinguished, he may also be deeply lamented, Genesis 50:7-11. Nor is this due to public characters only; private individuals also, who have rendered themselves useful in their day and generation, may well be thus deplored. Dorcas had laid herself out for the comfort and support of the poor; she had assisted them in the way that best suited her ability and their needs; and therefore when she was withdrawn by death, the loss of her was much bewailed, and a lively interest was excited to get her, if possible, restored to life, Acts 9:36-39.

Thus a concern for the general good may fitly increase the tide of our sorrows on the removal of anyone by death; but there are occasions, as when any saint is released from a state of deep affliction and distress, when we may rather rejoice over them, as resting from their labors, and happy in the fruition of their God! Revelation 14:13. But in any case we must guard against that inordinate sorrow which renders us unmindful of God’s mercies, or insensible of our own desert.

2. To parents and children in particular.

Parents, surely you may learn from the history before us to cut off all occasion for self-reproach in the event of your children’s death. No doubt David was too indulgent towards Absalom, and had forborne to chasten him as he deserved. And what a bitter reflection it will be to you to think, that you had not exerted yourselves to the utmost of your power for the repressing of sin in your children, and the cultivating of heavenly principles in their minds! You well know how God marked his indignation against Eli for this very thing, 1 Samuel 2:27-34; 1 Samuel 3:13-14. His fault was, not that he encouraged his sons to sin, but that he did not exert himself with sufficient energy to reclaim them. O think what you will say if you neglect to warn, to reprove, and to instruct your children! How will you answer it at the tribunal of God? Are ministers responsible for the souls committed to their charge? So are you responsible for the children whom God has entrusted unto you. He has said to you, as Pharaoh’s daughter, “Take these and bring them up for me;” and, if they perish through your neglect, “their blood will be required at your hands!”

Endeavor then to impress them with a sense of their duty to God. You often try to convince them how much you have loved them; but you are apt to forget to show them the love of Christ for sinners. David’s love to Absalom was nothing in comparison with Christ’s to them; Christ did not merely under a momentary conflict of mind wish that he had died for them; but he actually did die for them, yes, and endured the curse due to their sins, and left the bosom of his Father on purpose that he might do so; and foreseeing from eternity all that he must suffer, he formed the purpose, and never receded from it, until he had accomplished all that was necessary for their salvation; and all this he did, when they were in open rebellion against him. You may convince them of your love, and yet produce no permanent effect upon them; they may continue hostile both to God and you. But convince them of the love of Christ to them, and that will constrain them to live in all dutiful obedience both to God and man.

Children! Learn from this history to regard the instructions of your parents. See, in Absalom, the effect and recompense of willful disobedience! And be careful not to grieve the souls of your parents, by constraining them to “sorrow for you as without hope.” If you die before them, what distress will your state occasion! Or, if you survive them, how will they be pained in a dying hour to have no prospect of meeting you in Heaven! Remember, that however much they love you now, they will be swift witnesses against you in the day of judgment; and all the efforts which they made for your salvation, will only aggravate your eternal condemnation. Be wise then in time, and labor that whether you survive your parents or die before them, you may be their joy and crown of rejoicing to all eternity!

Charles Simeon

2 Samuel 16:5-12

“As King David approached Bahurim, a man from the same clan as Saul’s family came out from there. His name was Shimei son of Gera, and he cursed as he came out. He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left. As he cursed, Shimei said, “Get out, get out, you man of blood, you scoundrel! The LORD has repaid you for all the blood you shed in the household of Saul, in whose place you have reigned. The LORD has handed the kingdom over to your son Absalom. You have come to ruin because you are a man of blood!” Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head.” But the king said, “What do you and I have in common, you sons of Zeruiah? If he is cursing because the LORD said to him, ‘Curse David,’ who can ask, ‘Why do you do this?'” David then said to Abishai and all his officials, “My son, who is of my own flesh, is trying to take my life. How much more, then, this Benjamite! Leave him alone; let him curse, for the LORD has told him to. It may be that the LORD will see my distress and repay me with good for the cursing I am receiving today.”

It is thought by many, that situations of rank and eminence are conducive to happiness. But the very reverse of this will be found true for the most part, because people in authority are beset with numberless trials and temptations, to which their inferiors are scarcely at all exposed.

Behold David exalted to a throne; and see to what trials he was reduced, by those who sought his favor, or envied him his power! It is the unhappy lot of kings to be surrounded no less by lying friends, than by bitter enemies. When David fled from Absalom, Ziba, the servant of Mephibosheth, the son of Saul, met him with a present of needful provisions for himself and followers, under a feigned plea that Mephibosheth had joined the conspiracy of Absalom, in the hope of regaining his father’s kingdom; and thus he obtained from David a hasty and inadvertent grant of all Mephibosheth’s possessions; a grant, which David afterwards, when better informed, was constrained to rescind.

Scarcely had David been thus betrayed by Ziba, a pretended friend—before he was fiercely assaulted by Shimei, a bitter enemy, who now took advantage of his misfortunes to load him with all manner of reproaches. From this evil, however, David escaped with far greater honor to himself. In the former case he was imposed upon, and was led to act with unwise precipitation; but in this latter case, when urged to avenge himself on the delinquent, he forbore; and thus manifested a disposition of mind that is worthy of universal imitation.

To place David’s conduct in its true light, I will set before you,

I. David’s heavy trial.

His condition, independent of Shimei’s conduct, was exceedingly afflictive.

He was now driven from his throne, and forced to flee for his life. To this he was forced by his own subjects, led on by his favorite son, Absalom. To be reduced to such an extremity by a foreign foe would have been an exceeding great calamity; but to be brought to it by his own beloved son, at the head of his rebellious subjects—was as afflictive a dispensation as could well be conceived.

But in this cup of sorrow there was an ingredient that was incomparably more bitter than even death itself; namely, a consciousness that it proceeded from God, as a punishment of the sin he had committed in the matter of Uriah. Nathan had long ago delivered to him this warning from the Lord, “Behold, I will raise up evil against you out of your house, 2 Samuel 12:11.” And this judgment had already been executed in part, by Amnon’s ravishing of his sister Tamar; and by Absalom’s murder of his brother Amnon; (in both of which there was a solemn correspondence with his own sins in the matter of Bathsheba and Uriah,) and now it came home more immediately to his own person, in the conduct of Absalom towards himself. This consciousness very deeply oppressed his mind, and added a ten-fold poignancy to all his other stings.

But the conduct of Shimei greatly aggravated David’s misfortunes at this time.

It came upon him at a time when he was wounded and disconsolate under the rebukes of the Almighty! Psalm 69:26. And the bitterness of this man’s reproaches could scarcely be exceeded. Shimei, being a Benjamite, was zealous for his own tribe, from whence the sovereign authority had been transferred to the tribe of Judah. (Such jealousies, alas! pervade all ranks and classes of society throughout the world, from rival states to rival districts, communities, towns, families, and parties of every description; and often the feelings subsisting between the adverse parties, are scarcely less acrimonious than those of Shimei himself.) Besides, being of the family of Saul, perhaps Shimei’s prospects in life were in a great measure blasted; and therefore, while he regarded David as the occasion of his ruin, he considered the Deity himself as vindicating his cause, in the punishment of the usurper.

But his accusation of David, as having imbrued his hands in the blood of Saul, was without the least foundation; for it was well known that he had not been in the least degree accessory to the death of Saul, or Jonathan, or of Abner, or Ishbosheth, or of any whose blood was now laid to his charge. But such an accusation, at such a time, was most distressing to the feelings of the royal sufferer; and also because it brought the more forcibly to his mind the evils which he had indeed committed, and for which God was indeed inflicting upon him this sore punishment.

We wonder not at the indignation of Abishai, or at the proposal which he made to avenge his master’s cause on this insulting adversary. But we do wonder at David’s forbearance under this heavy trial, and at,

II. David’s meek submission to his trial.

David would not allow Abishai to execute his proposal, and to inflict on Shimie, this daring rebel, the deserved punishment. He chose rather to endure all the insults that were heaped upon him; and to this he was led by two considerations:

1. David saw the hand of God in this trial.

Repeatedly does he say, that “God had bidden this virulent adversary to curse him;” and from that consideration he puts the question to Abishai, “Who then shall say, Why have you done so? verse 10, 11.” Of course, he did not imagine that God had enjoined this man to behave thus, or had actually infused into his mind a disposition to commit so great a transgression. When “God hardened the heart of Pharaoh, Exodus 4:21,” he only left him to harden his own heart. When God “sent forth an evil and lying spirit into the prophets of Ahab,” he only gave permission to the evil spirit to enter into them, 1 Kings 22:21-23.

In fact, the creature, even while he acts most freely, executes, even as the murderers of our blessed Lord did, “what God’s mind and His counsel had determined before to be done! Acts 4:28.” The creature, whatever his own mind and purpose may be, is only “a rod, or staff, or sword in Jehovah’s hand,” to execute his holy will! Isaiah 10:5-7.

And though this does not excuse the creature, who, in fact, thinks of doing his own will only, it must reconcile us to what is done, no less than if it had been done directly and immediately by God himself! Thus Job viewed the losses he sustained through the rapacity of the Chaldeans and Sabeans, who took away all his cattle, and slew his servants, “Shall I receive good at the Lord’s hands, and shall I not receive evil? The Lord gave, and the Lord has taken away! Blessed be the name of the Lord! Job 1:21; Job 2:10.”

From this consideration, David was enabled to submit with meekness to the invectives of Shimei, and to say, as Eli, “It is the Lord; may he do what seems good to him! 1 Samuel 3:18.” This is the account he himself gives us, “I was silent, and opened not my mouth, because You are the one who has done this! Psalm 39:9.”

2. David looked to God to overrule this trial for his good.

It is God’s privilege to bring good out of evil, for the benefit of his believing people. David was no stranger to the history of Joseph, nor of the testimony which Joseph bore respecting the sufferings which had been inflicted on him by his brethren, “It was not you who sent me here; but God, to save your lives by a great deliverance.” “You indeed thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save many people alive, Genesis 45:7-8; Genesis 50:20.”

David hoped that God would in some way sanctify to him this dispensation. He well knew, that God “chastens his people for their profit, to make them partakers of his holiness; and that affliction, though not joyous at the present, but grievous, will, through God’s blessing upon it, work out the peaceable fruits of righteousness to them that are exercised thereby, Hebrews 12:10-11.” And he hoped that God would make this severe visitation “work for his good, Romans 8:28;” or, at all events, whatever might be the effect of it here, it would issue well at the last, by “working out for him a far more exceeding and eternal weight of glory in the eternal world! 2 Corinthians 4:17.”

This hope pacified and composed his mind, and enabled him to “possess his soul in patience;” while Abishai, yielding to the impulse of an irritated mind, would gladly have executed on the offender the judgment he deserved.

Learn, then, brethren, from this subject,

1. What spirit you are to manifest under any injuries you sustain.

In no respect are you to indulge an angry and vindictive spirit; but, rather, to follow the example of our blessed Lord, who, under the most injurious treatment that ever was endured in this world, opened not his mouth, but was silent, even as a “sheep before its shearers.” Instead of rendering evil for evil, we are to return nothing but good; and to seek for victory in no other way; as God has said, “Do not be overcome of evil; but overcome evil with good.” Doubtless this is a difficult path; but it will surely bring upon us the divine blessing, both in this world and in the world to come.

2. How you are to obtain this submissive spirit to God’s afflictive providences.

You have seen what considerations influenced the mind of David; and the same will produce a similar effect on your minds.

1. The first thing to be sought by you is a deep sense of your own sinfulness. Let that abide upon your minds, and nothing that man can inflict will greatly wound you. However heavy your trial may be, you will say, “Why should any living man complain when punished for his sins? Lamentations 3:39.” Anything short of the miseries of Hell, especially if it tends to avert those miseries, will be accounted rather a mercy to be thankful for, than a judgment to be deplored! Matthew 5:10-12; 1 Peter 4:12-13.

2. The next thing is, to realize in your souls the universal agency of Divine Providence; so as to see, that “no trouble whatever springs out of the dust! Job 5:6,” but that everything, even to the falling of a sparrow, or of a hair from your head—is ordered by the Lord, Matthew 10:29-30. Your nature may indeed recoil from suffering; and you may deprecate it, even as our Lord himself did, when he desired that the cup which had been put into his hands might pass away from him. But this you will do with submission, saying, “Not my will, but may your will be done!” And when you see what the Lord’s will is, you will chide your reluctant spirit, saying, “The cup which my Father has given me—shall I not drink it? John 18:11.”

Finally, look to the outcome of your trials, and then you will be moved by nothing that either men or devils can do, Acts 20:24. “You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy, James 5:11.

If God’s furnace is to purge away your dross, you will not greatly regret that God allows you to be put into it. You will expect his presence with you in your troubles for your comfort and support, Malachi 3:3; Daniel 3:25; and a rich compensation for them in the world to come! 2 Timothy 2:12; Revelation 7:14-15.

Get but these thoughts wrought into your hearts, and you will bear the heaviest calamities with resignation, and “commit your souls to God in well doing, as into the hands of a faithful Creator! 1 Peter 4:19.”

Charles Simeon

2 Samuel 15:30

“But David continued up the Mount of Olives, weeping as he went; his head was covered and he was barefoot. All the people with him covered their heads too and were weeping as they went up.”

A consciousness of ill-desert has a tendency to reconcile us to the afflictions with which our sins are visited. In some respect indeed it embitters our trials, which the testimony of a good conscience would alleviate; but in other respects it has a good effect, in that it silences every murmur against the dispensations of a righteous Providence.

The troubles which David had experienced in his family as the punishment of his own sins, had already been great and manifold; but in the rebellion of Absalom they were risen to their height; they were borne however with a spirit of piety suited to his state, and worthy of his high character.

Let us consider,

I. The circumstances in which David was placed.

David’s circumstances were most afflictive.

He was now driven from his throne, banished from the ordinances of religion, and in danger of immediate destruction.

Now considering him as a man, such adversity must be painful in the extreme; and still more when we recollect that he was a king, and therefore susceptible of pain in proportion to the degradation which he suffered.

But view him as a king, and then how distressing must it be to see his country involved in civil war, and to be himself on the eve of a bloody engagement with thousands of his own subjects!

View him also as a man of piety, driven from the ordinances of religion, and suffering under the rebukes of an offended God; what can be conceived more distressing than such a state as his?

David’s circumstances derived ten-fold poignancy from the source from whence they flowed.

The people that inflicted these wounds were his own subjects. Had he been attacked by foreign enemies, he would have gone forth against them with alacrity; but to be constrained to fight with those over whom he had reigned so many years, in whose defense he had so often exposed his own life, and for whose benefit he had labored all his days—this filled him with the deepest grief! Psalm 55:1-8 with Zechariah 13:6.

But among the insurgents was his own peculiar friend Ahithophel, from whose counsel and assistance he might have derived the greatest benefit. How keenly he felt this disappointment, we learn from the lamentation he poured out on this memorable occasion, Psalm 55:12-14; and who that has known the sweets of friendship must not sympathize with him?

But the bitterest ingredient in his cup was, that it was mixed for him by his own son; that son, whom he had so recently, and so undeservedly received to favor, and in whose professions of piety he had begun to rejoice, 2 Samuel 15:7-9. As the most exalted joys, so also the acutest sorrows, flow from those who stand to us in the relation of children; and in proportion as this worthless son was beloved by him, was the anguish occasioned by his rebellious conduct.

The insulting language of Shimei was of no account in the mind of David; that he was willing to bear, 2 Samuel 16:5-11; but to be so treated by his beloved Absalom, was a grief almost insupportable, verse 30. And we doubt not but that every tender parent will readily understand how greatly such a consideration must have overwhelmed his mind.

Let us next proceed to notice,

II. David’s conduct under those circumstances.

Zadok and Abiathar had brought to him the ark, judging that it must be a comfort and a benefit to him to have access to God under his heavy trials. But David ordered them to carry back the ark, being himself prepared for every event, inasmuch as he enjoyed in his own soul,

1. David showed a confidence in God’s care.

David well knew that God’s presence was not confined to the ark, nor his agency necessarily connected with it. He knew that wherever his enemies might drive him, God’s ear would be open to his prayer, and his arm be extended for his relief. Hence, though he honored the ark as the symbol of God’s presence, he did not confide in it; but trusted in God, who was represented by it. He knew that, if God should be on his side, the efforts of his enemies would be all in vain; and that, however threatening their aspect at the present, he would in due time be brought back again in safety.

Such is the confidence which God’s people should maintain under all the trials which they may be called to endure. “The name of God is a strong tower to which they may run!” and in which they may defy their bitterest enemies. “If God is for them—then none can be against them;” “nor can any weapon that is formed against them prosper.” It is the privilege of every saint to know that his affairs are in God’s hands; and that as nothing can be done but by divine permission, so nothing shall be done which shall not work for his spiritual and eternal good. The language of his soul therefore should at all times be, “The Lord is on my side; I will not fear what man can do unto me”.

2. David showed a submission to God’s will.

What God might have ordained respecting him, David did not know; nor was he curious to inquire; but, whatever might be the outcome of his present afflictions, he was contented and satisfied. He well knew that he deserved all that God could lay upon him; and he was ready to say, “I will bear the indignation of the Lord, because I have sinned against him! Micah 7:9.” This is one fruit of sin, if I may so speak; or rather, of that humiliation which accompanies true repentance. We become reconciled to whatever affliction God may send, seeing that any chastisement in this world must be less than our iniquities have deserved. O that in the prospect of the heaviest calamities, we might have such a view of our ill desert, as should dispose us humbly to commit ourselves into God’s hands, and cordially to welcome every trial which his all-wise providence may appoint for us! Under every affliction, our acquiescence should be like that of Eli, “It is the Lord, let him do what seems good to him.”

Charles Simeon

2 Samuel 15:25-26

Then the king said to Zadok, “Take the ark of God back into the city. If I find favor in the LORD’s eyes, he will bring me back and let me see it and his dwelling place again. But if he says, ‘I am not pleased with you,’ then I am ready; let him do to me whatever seems good to him.”

Sin, though forgiven, rarely passes unpunished in this present world; on the contrary, God marks his indignation against it here, in order to embitter it the more to the offender who has committed it, and to endear to him the more, that mercy which has been exercised towards him.

At the very time that he forgave the sin of David, he declared to the pardoned penitent, that the sword should never pass from his house, even to the last hour. Accordingly we find, that David was afflicted in no common degree in his own family; and in such a way as strongly to bring his sins to his remembrance.

He had dishonored the wife of his friend Uriah; and his own son Amnon violates his daughter Tamar.

He had contrived and accomplished the death of Uriah; and his son Absalom contrived and accomplished the death of his own brother Amnon.

He had dishonored God in the face of the whole world; and he himself is driven with scorn and infamy from his throne.

Yet, though in this respect a monument of God’s displeasure, he was now living near to God, in the exercise of all holy duties and heavenly affections. At no period of his life was grace more in exercise within him, as appears from the spirit which he manifested under his afflictions.

To exhibit this spirit in its true colors, and to make a suitable improvement of it for our own souls, is the scope and object of our present discourse.

I. Mark his spirit and conduct under his afflictions.

To two points in particular the text calls our attention:

1. His reverence for God.

David having suddenly fled from Jerusalem in order to escape from the sword of Absalom, Zadok and the Levites brought forth the ark to David, that he might be able in this emergency to consult it. But David ordered Zadok to carry it back; for, though nothing in the world was so desirable to him as the presence of God, he regarded this measure as highly unwise.

It was unauthorized; and therefore wrong. That sacred symbol of the Deity was not to be moved about according to the wishes or conceits of men. In the wilderness it had never moved, but as the pillar and the cloud, in which the Deity resided, led the way. And to dispose of it in this manner, without any direction from God, was such an act of impious presumption as he dared not to commit. He well remembered the rebuke which he himself had met with, when, with the best intentions, he had moved the ark without attending to the forms prescribed by God himself; allowing it to be drawn in a cart by oxen, instead of carrying it on the shoulders of the Levites; for the smiting of Uzzah was a testimony of God’s displeasure against him for his inattention, no less than against Uzzah himself for his presumption, 1 Chronicles 15:13. He remembered too the judgments inflicted on above fifty thousand men of Bethshemesh for daring to look into the ark, 1 Samuel 6:19; and therefore he trembled at the thought of acting towards it with irreverence or indiscretion.

It was also unnecessary. He knew by experience that God’s presence was not confined to the ark; but that he was accessible to his people at all times, and in all places. Often had he, when driven out from Jerusalem by Saul, made known his requests in prayer to God, and obtained from him the most gracious answers; and therefore he doubted not but that God would still continue to him, his gracious communications in the time of need, notwithstanding the absence of that symbol, through which, under other circumstances, he ought to have been approached.

It was moreover unavailing. What could the ark do, unless accompanied by God himself? What had it done for Israel when taken from Shiloh to protect them against the Philistines? Of itself it had no power; and therefore it was taken prisoner by the Philistines, while those who carried it were slain, 1 Samuel 4:11. And what if this unauthorized measure should lead to a similar result? How could he ever lift up his head again, after having brought such dishonor upon God?

It was impious. What was this, but to transfer to a creature the attributes of Deity, and to expect from, the ark the help which could proceed from God alone? This would have been to provoke God to jealousy, and to excite his displeasure at the very time that he most needed his favor.

On these grounds David sent back the ark; and humbly committed his cause into the hands of his invisible but almighty Protector.

2. His submission to God.

Exceedingly heavy were the afflictions of David at this time. He was driven from his throne; in hourly danger of being destroyed with all his faithful attendants; and this through the ambition and cruelty of his favorite son. Forsaken by some of his most endeared friends, and loaded with curses by his envenomed enemies—he fled in the most disconsolate state that can be imagined. Hear the pathetic account given of him in the following context, “David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered; and he went barefoot. And all the people that were with him covered every man his head; and they went up, weeping as they went up, verse 30.”

But his afflictions were great, no less in a spiritual than in a temporal view. Indeed it is in this view that he chiefly complains of them throughout the Psalms. See Psalm 42:1-5; Psalm 42:10; Psalm 43:3-4; Psalm 84:1-4.

But in the midst of all, he submitted meekly to the painful dispensation, leaving it to God to order for him whatever in his wisdom he should see fit. He knew that, if God should interpose in his behalf, all should end in a good outcome, and he should yet again worship God in his sanctuary; but, if God had ordained otherwise, he was prepared to kiss the rod, and to bless the hand that chastised him with it. “If I find favor in the LORD’s eyes, he will bring me back and let me see it and his dwelling place again. But if he says, ‘I am not pleased with you,’ then I am ready; let him do to me whatever seems good to him.”

In all this he was doubtless actuated by a sense of his own extreme unworthiness; he saw that the affliction which was laid upon him, was an accomplishment of the threatening long ago denounced against him by God himself, and “he received it as the punishment of his iniquity.” At the same time, assured in his own mind that all of the trials of believers are the chastening strokes were inflicted by a loving Father, and not by an avenging Judge—he desired only that God should glorify himself in any way which he saw best, “I was silent; I would not open my mouth, for you are the one who has done this! Psalm 39:9.”

Do not confine your views to David, but,

II. Improve the subject for the benefit of your own souls.

1. See here the sufferings of that Savior whom he typified.

David was a most remarkable type of Christ, no less in his sufferings, than in his exaltation to the throne of Israel. In all the Psalms where he speaks of his sufferings, David speaks quite as much in the person of the Messiah as in his own person. See Psalms 22, 69. Even where he seems most exclusively to refer to his own case, he is quoted by Paul as pre-eminently typifying the Lord Jesus, “Innumerable evils have compassed me about; my iniquities have taken hold upon me, that I am not able to look up; they are more than the hairs of my head; therefore my heart fails me.” Doubtless these words, as far as they relate to Christ, speak of him only as bearing the sins of others, while David suffered only for his own sins; but the whole Psalm is in a very peculiar degree descriptive of the Lord Jesus. Compare Psalm 40:6-8 with Hebrews 10:5-9.

Behold Jesus then as cast out by his whole nation, who said, “We will not have this man to reign over us! verse 23 with John 18:1.”

Behold Jesus forsaken by his own Disciples whom he loved, and betrayed by one who had eaten bread with him, even by Judas, who was actually typified by Ahithophel, Psalm 41:9 with John 13:18.

Behold Jesus going over that very brook Kedron, John 18:1, pursued by armed bands, John 18:3, who sought and labored to destroy him!

Behold more particularly Jesus’ deportment under his afflictions. Here was David pre-eminently a type of Him. When the bitter cup was put into his hands, though he prayed for the removal of it, he said, “Not my will, but may your will be done.”

When loaded with execrations, as David was by Shimei, he submitted meekly to the insults, as the Apostle says, “When he was reviled, he reviled not again; when he suffered, threatened not; but committed himself to Him who judges righteously.”

As David too was chiefly solicitous for the welfare of the very man who sought his life, (giving express charge to all to spare the life of Absalom,) so did our blessed Lord pray and plead for his murderers, “Father, forgive them! For they know not what they do.”

Thus while you admire the spirit and conduct of David, you may well take occasion to admire the infinitely sublimer spirit of the Lord Jesus.

2. Look to Jesus as an example under any sufferings which you yourselves may be called to bear.

This is the improvement which an inspired Apostle teaches us to make of the subject, “Take, my brethren,” says James, “the prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.” We ourselves are all exposed to sufferings, even as David was; for “we are born to trouble, as the sparks fly upward;” nor do we know how soon troubles may come upon us.

The possession of a crown was no exemption to suffering, to David; nor can any situation, in which we may be, prove an exemption to suffering to us. The more secure we are in our own apprehension, the more reason we have to expect that some calamity is near at hand. The saying, “My mountain stands strong; I shall not be moved;” will be a prelude to the hiding of God’s face, and the incursion of some heavy trouble, Psalm 30:6-7.

The very things to which we looked for comfort, may become an occasion of the bitterest anguish! Absalom was considered as the most handsome youth in all Israel, and no doubt had often been looked upon by David with inexpressible delight; yet this was the man who assassinated his brother and dethroned his father. And thus it is often found, at this day, that the objects of our fondest delight, may become the sources of our bitterest afflictions!

Are we oppressed with severe trials? Let us commit our cause to God with meek submission and with humble trust. Let us see the hand of God in our trials, and view men only as his instruments, raised up by him to fulfill and execute his will, Psalm 17:13; Isaiah 10:5; Isaiah 10:15. Let us view the actions of men and devils only as the axe or saw in the hand of God; and, under a sense of our own extreme unworthiness, let us “receive evil at the Lord’s hands as well as good,” and “bless him” equally for whatever God ordains for us in his wise and gracious providence! Job 1:21.

3. Seek a kingdom from which you can never be dispossessed.

David was at that time the mightiest monarch upon earth; yet how soon, and how easily, was he dispossessed of his throne. To what then can we look as stable and permanent? Alas! like Shebna, we may in an instant be cast out from all that we possess, even as a stone is cast out from a sling, Isaiah 22:15-19. But there is “a kingdom which cannot be moved,” and “against which the gates of Hell shall not prevail.” This is the inheritance which our Lord Jesus Christ will give to all who truly believe in him. Of this David was secure; and therefore he regarded not the loss of an earthly kingdom; but willingly submitted to it, if God had so ordained. You must likewise secure a portion that is out of the reach of any enemies. Have God for your friend; and you need not care who is your enemy! For “if God is for you, then none can effectually be against you.” You may look with delight on the gathering storm, and defy all the powers of earth and Hell to hurt you. So did David in Psalm 46:1-3. So did Paul in Romans 8:35-39. And so may the least and weakest of of believers.”Fear not little flock; for it is your Father’s good pleasure to give you the kingdom! Luke 12:32.” Once possessed of that, “all tears shall be wiped away from your eyes forever! Revelation 21:3-4.”

Charles Simeon

2 Samuel 13:15

“Then Amnon hated her with intense hatred. In fact, he hated her more than he had loved her. Amnon said to her, “Get up and get out!”

The Word of God will surely be fulfilled in due season; and every threatening in it, as well as every promise, will be accomplished. God had, with most astonishing mercy, so far pardoned the iniquity of David, as to remit all punishment of it in the eternal world; but, as his sin had produced a public scandal, and had caused the name of God to be blasphemed through the land, God warned him by Nathan that he should be visited with troubles through life; with troubles in his own family, not unlike to those which he himself had brought on the family of Uriah.

Accordingly we find that these troubles speedily commenced. His eldest son Amnon, the heir to his throne, developed an immoral desire after his half-sister Tamar; and so violent was his passion, that his health was visibly impaired by it. By the advice of his friend Jonadab, he laid a plan for getting her within his reach; and then, when she would not consent to his wicked purposes, he effected them by force. But no sooner had he accomplished his wishes, than his love was turned into a most inveterate hatred; insomuch that, as our text informs us, “the hatred with which he hated her was greater than the love with which he had loved her.” Now this change of his mind gives us a deep insight into human nature; and affords us occasion for many profitable remarks upon,

I. The “love” of the ungodly.

As it is not our design to dwell more than is necessary on the particular event that is here recorded, we shall consider personal attachment as comprehending both love and friendship. Now love, in this extended sense, may exist in a very high degree where there is no religious principle; it may even in some respects vie with the most exalted instances that are to be found in the Church of God; with the love of Jacob to Rachel, for the sake of whom seven years of servitude appeared but as a few days, Genesis 29:20; and with the friendship that subsisted between David and Jonathan, whose love for each other exceeded even the love of women, 2 Samuel 1:25-26. But it must be confessed, that far the greater part of that which passes for love and friendship in the world, is unsound; and that even the best of it is very defective. For the elucidating of this point we shall show,

1. The criminality of that “love” which is evil.

Behold that “love” which is spoken of in our text; it was exceeding ardent—but it was selfish, cruel, and impious. It had respect to nothing but personal gratification. It sought that gratification at the expense of the honor, the interest, the happiness of the object beloved; and it trampled under foot every law whether human or divine.

In the case before us this is plain and obvious; and it will be found that very much of that which is called love and friendship, is of precisely the same stamp and character. It is scarcely needful to advert to that which issues in the seduction of innocence, and a dereliction of the seduced object to all the horrors of infamy and want; yet, how many thousands, of the lower classes especially, have reason to deplore and execrate the existence of such love, among their family, their friends, or their acquaintances! Nor is the friendship of innumerable classes both in higher and lower life unlike to this.

Behold the gambler; he has his “friends” to whom he is strongly attached, not for any valuable qualities in them, but because they administer to his pleasure; but so cruel is his attachment, that if he can win from them all that they possess, he will gladly do it, though he thereby reduce both them and their families to the lowest ebb of misery and ruin.

In like manner the people that unite for what is called conviviality and merry-making; what are these, but confederates against the God of Heaven and earth, associated together to encourage one another in a contempt of his majesty, and a violation of his laws! If men unite for the purposes of plunder, or in resistance to the constituted authorities of the land, we conceive that we do them no injustice, when we speak of them as thieves or rebels; nor will God designate by any gentler terms the union of those who uphold one another in a systematic opposition to his holy will. Whatever is the particular line of conduct they pursue, whether the more flagrant one of open licentiousness, or the more approved one of sober sensuality, their love is selfish, because it centers in self; it is cruel, because it seeks its own ends without regard to the happiness of others; and it is impious, because it is a conspiracy to banish God from the world.

2. The deficiency of that “love” which is good.

Nothing is more honorable than virtuous love, nor anything more delightful than friendship founded on virtuous principles. But still if the attachment is merely that which springs from natural affections, it is defective—it is defective in its foundation, its exercise, its continuance.

That cannot be perfect which has not piety for its basis. Our love to each other should spring from our love to God, and have respect to his image in the person beloved. The person’s conformity to God’s mind and will should be the reason, and the measure, of our love to him. Where this is not the case, the union will be in danger of being dissolved by that very thing which ought most powerfully to cement it. If one of the parties becomes pious, the change will only produce alienation of heart in him whose attachment was founded on natural qualities or attainments; the correspondence of sentiment which is essential to love will have ceased; and the most ardent affection will from thenceforth either be changed into hatred, or subside into cold respect.

As the foundation of merely natural attachments is defective, so also is the exercise; for how can our love aim at the spiritual welfare of its object, when we ourselves have no spiritual sensibility? We may do much, and suffer much, for the temporal happiness of those we love; but we shall retard, rather than advance, whatever could conduce to the good of his soul. How miserably defective then must such attachment be, when, instead of promoting, it obstructs the most valuable ends of life!

Nor is it possible, in the very nature of things, for such attachments to continue beyond the present state of existence. The righteous have a prospect beyond the grave. As a river gliding sweetly through its banks is separated at last by an intervening pier, and then flows in renewed union to the ocean to part no more, so do the godly pass their days together in sweet communion, until separated for a moment by death; they meet again in the future world, to spend an eternity together in unfading bliss.

But no such prospect opens to the worldly man; however happy he may be in his love or friendship, his views are bounded by the narrow limits of this present world.

We might add too, that even in this world its continuance is most uncertain; for where religion does not reign in the heart, and form the basis of our affection, the attachment is liable to be easily interrupted, and speedily dissolved; and it is but too often found, that when the object ceases, through illness or poverty, to administer the usual satisfaction, then attachment languishes, and gives way to indifference and neglect.

Intimately connected with this subject is,

II. The hatred of the wicked.

That men should hate those who injure them, will not create in us any surprise; but that they should hate those whom they have injured, and because they have injured them, may seem strange indeed; but this is really the common course of human events. The instance recorded in our text is worthy of particular notice. The injury which Amnon had done to Tamar was beyond measure great; and, if his love underwent any change at all, we might well suppose that it would give way to pity and compassion. But behold, instead of harboring any tender emotions towards her, he was instantly inflamed with the most inveterate resentment; insomuch that, as ardent as his love had been, his hatred now far exceeded it. But this change was founded in human nature, and was precisely such as injustice is calculated to produce.

1. We hate those whom we have injured, because we have debased ourselves in their esteem.

We all affect the esteem of our fellow-creatures; and it is well to do so, “a good name is rather to be chosen than great riches, and loving favor rather than silver and gold, Proverbs 22:1.” While we are unconscious of having done anything to forfeit a person’s esteem, we conclude, as a matter of course, that we possess it; but when we are sensible that we have injured him in any respect, we feel that we have suffered loss in his esteem; and this loss we resent as an injury done to ourselves.

It is common for people so to expose themselves to censure by their follies, as to render the society in which they mix, and even the town or village in which they live, disgustful to them; and they hate all the people whose censure they have incurred, for no other reason than because they have seen and noticed the improprieties of their conduct. Their pride is wounded; and they impute that to the malignity of others, which they should ascribe rather to their own folly.

Thus it is with respect to injuries of every kind; we feel that the commission of them lessens our character in the eyes of him whom we have injured; and not having any suitable humiliation in our own souls, we impute that to malignity in him, which is the sole fruit of our injustice!

2. We hate those whom we have injured, because we have enabled him to lower us in the estimation of others.

We can easily go to sleep in sin, provided our iniquity is unknown; but a discovery of it fills us with the most pungent grief. Now if we have injured any person, we have put ourselves in the power of that person, so that he can inflict upon us the severest wounds, by exposing our conduct to public reprehension. Some indeed there are who care but little about their character, and who are therefore indifferent whether their conduct is exposed or not; but, where character is dear to a man, and he has done anything which would involve him in much disgrace, there his hatred will proportionably rise against the person that is privy to his shame.

We cannot find a more striking instance of this than in the history of David. He had injured his friend Uriah in the basest manner; and used all possible methods to conceal his shame. Having failed in these, he found that Uriah must of necessity before long discover the injury he had received; and therefore he longed for Uriah’s death; yes, he actually laid a snare for his life, and was delighted to hear that he had successfully attained his murderous object.

We are far from saying that every man’s resentment would carry him to this length, even where the same grounds for it existed; but we have no doubt, that there are some who, in similar circumstances, would not rejoice to hear that the person whom he had injured was dead; all concern about his life would be swallowed up in the hope of concealing his own shame, and retaining an unblemished character before men.

3. We hate those whom we have injured, because we conceive him to be our enemy.

It is natural to suppose that those whom we have injured are our enemies; and that consideration is quite sufficient to excite hatred in the bosom of an unjust man. Hence Solomon observes, “A lying tongue hates those that are afflicted by it, Proverbs 26:28.” Indeed it is from this consideration that men hate the Scriptures, and even God himself; they know that the Scriptures are against them, and that God is displeased with them; and therefore “they hate the light, and will not come to the light, lest their deeds should be reproved.” Yes, they say, “Make the Holy One of Israel to cease from before us;” or, as the fool in his heart, “I wish there were no God! Isaiah 30:11; Psalm 14:1.” In like manner they hate pious ministers also, as Ahab did, “I hate Micaiah, because he does not speak good concerning me, but evil.”

While we suppose that men love us, there is no difficulty in loving them; the vilest of sinners will do this. But when we think that our persons or our characters are odious to others, it requires much grace to feel a loving spirit towards them; a grace which no ungodly man can exercise, nor any unjust man possess. Resentment is the only fruit which human nature, so circumstanced, will produce.

Many valuable lessons may be learned from this subject; we may see in particular:

1. The importance of cultivating a pious principle.

Had Amnon felt the power of religion in his soul, he would have withstood the first impulse of his desire, and said, “How shall I do this great wickedness, and sin against God?” Or, if he had been overcome with the temptation, he would at least have sought to repair the injury he had done, and not have aggravated it by such cruel treatment. But, being destitute of all pious principles, he was the sport of every lust, and was driven from one extreme to another, as a leaf before the wind.

Just so, what can we expect, but to be equally unstable, though we should not commit exactly the same enormities as he? Yes; nothing but a pious principle will keep us firm. If we have the fear of God in our hearts, we shall “stand in awe, and not sin,” even though we know that our iniquity will not be discovered by mortal eyes; and if we have the love of Christ in our hearts, that will constrain us to live to him, in a holy conformity to his will, and in a cheerful obedience to his commands.

2. The importance of associating with pious friends.

Had Jonadab been pious, he would have instantly endeavored to divert Amnon from his purpose; but, being himself an ungodly man, he offered himself as a panderer to Amnon’s lusts, and suggested to him the plan whereby he might obtain the gratification he desired. Thus was he, in fact, the instrument whereby these horrid impieties were accomplished. Thus it is with ungodly companions at all times; instead of hindering evil, they will encourage it, and facilitate the execution of it to the uttermost.

Knowing then, as we do, how apt we are to imbibe the spirit of our friends, should we not be careful with whom we associate? Should we not select our friends from the wise and good, rather than from among the giddy and profane? “He who walks with wise men,” says Solomon, “will be wise; but a companion of fools shall be destroyed! Proverbs 13:20.” Let us remember that Do not be misled: “Bad company corrupts good character! 1 Corinthians 15:33;” and let us choose those for our associates in this world, whom we shall wish to dwell with in the world to come.

3. The importance of setting a pious example.

We cannot but trace, in some degree at least, the wickedness of Amnon to the sad example which David had set for him. Amnon would be ready to excuse his own conduct towards Tamar, in comparison with David towards Bathsheba and Uriah. “At all events,” he would say, “my father cannot be very severe in censuring me, when he recollects what he himself has done.”

In like manner, if we give the world occasion to reproach us, we shall lose all weight and influence in reproving them. Yes, we shall harden them in their iniquities, and encourage them to vindicate themselves from our example.

Let parents, and masters, and all that are in authority, bear this in mind, that one bad act of theirs will do more to endorse sin, than ten good admonitions will do to repress it. Let religious professors in particular remember it; for if they cast a stumbling-block before men, they will be accountable to God for all the evil that ensues!

Methinks, in this, and in many subsequent events, David could not but see the sad fruit of his own iniquities; and that very consideration would add ten-fold poignancy to all his grief!

Just so, many parents may find in the conduct of their children the severest reprehension for their own neglects. Let us guard against all such occasion for self-reproach; and endeavor so to act, that we may be able to say to all around us, “Whatever you have seen and heard in me, do; and the God of peace shall be with you.”

Charles Simeon

2 Samuel 12:13

Then David said to Nathan, “I have sinned against the LORD.”

Nathan replied, “The LORD has taken away your sin. You are not going to die.”

It is scarcely to be conceived to what a degree sin will blind the eyes, and harden the heart! We see indeed that the ungodly world will commit every species of iniquity without either shame or remorse; but who would imagine that a person enlightened, renewed, and sanctified by the Spirit of God, should in the space of a few days be reduced by sin to a state of utter obduracy? Yet such was the change which one single temptation speedily effected on him who was “the man after God’s own heart.”

The circumstances of David’s crime are so well known, that they need not at present to be enlarged upon. But his long impenitence, his apparent forgetfulness of his horrid deeds, and his excessive severity against a man whose fault bore no proportion to his own, are less noticed; though they cannot fail to strike every one who reads the account of his conversation with Nathan. By an apposite and well-wrought parable, the Prophet Nathan had led David inadvertently to pass sentence against himself; and then availed himself of the opportunity to charge home upon him the crimes he had perpetrated. Then it was, and not until then, that David felt a just sense of his guilt; though nine months at least had elapsed since his criminal immorality with Bathsheba—yet his conscience had slept, until it was now awakened to perform its office. On this occasion he confessed his sin to Nathan; and received from Nathan a consolatory assurance, that his iniquity, as heinous as it was, was pardoned.

There are two points to which the text directs our attention;

I. David’s humiliation.

There does not at first sight appear anything worthy of notice in David’s confession; but, if we examine it carefully, we shall find in it several things which indicated a deep and true repentance.

1. David acknowledged his sin as an offence against God.

The evil of sin in this view is generally overlooked; and the quality of actions is appreciated and determined by their effects on society. Hence the offences which are committed solely against God, such as unbelief, impenitence, self-righteousness, and the like—are never condemned by the world, or even considered as blemishing the moral character at all; while such crimes as theft and perjury render a man universally execrated and abhorred. But it is from its relation to God that sin derives its principal malignity; its chief heinousness consists in its being:

a violation of God’s law,

a contempt of his authority, and

a practical denial of all his attributes.

If any sin whatever could deserve to be marked with superior infamy on other considerations, it would surely be the crimes which David had committed; yet, in adverting to these very actions, David passes over their criminality in relation to man, and notices them only as offences against God! See Psalm 51:4.

Joseph’s views of sin perfectly agreed with those of David. See Genesis 39:9. This shows that he had just views of his conduct; and that the grounds of his humiliation were precisely such as the occasion required.

2. David made no attempt to extenuate his guilt.

Unhumbled people uniformly endeavor to palliate their faults.

Adam cast the blame of his transgression on Eve; and Eve transferred it to the serpent, Genesis 3:12-13.

Saul, when reproved for sparing Agag and the chief of the spoil, shifted the blame from himself upon the people; and, as far as it still attached to him, excused himself as acting involuntarily, and as overawed by the people, 1 Samuel 15:15; 1 Samuel 15:24.

But David’s mouth was shut; he uttered not one single word in extenuation of his crimes; as heavy as Nathan’s charge against him was, he fell under it. This was another excellent proof of his penitence and contrition; and it is certain that wherever real humiliation is, the penitent will be more ready to aggravate his guilt, than to palliate and excuse it.

3. David manifested no displeasure against his reprover.

Men in general, and great men in particular, are very apt to take offence when told of their faults. They think themselves at liberty to insult God as much as they please; but no one must take the liberty to maintain the cause of God in opposition to them. Some indeed have been found, in different ages, who have ventured to speak with faithfulness to monarchs; but they have always done it at the peril of their lives. See 1 Kings 13:4; 1 Kings 21:20; 1 Kings 22:8 and 2 Kings 1:9 and 2 Chronicles 16:10; and frequently have paid the penalty of death for their presumption, 2 Chronicles 24:21; 2 Chronicles 25:16 and Matthew 14:3-5; Matthew 14:10.

But in the present instance no displeasure at all was manifested; on the contrary, we have reason to think that Nathan was more endeared to David than ever by his fidelity, since David afterwards called one of his own children by the prophet’s name, 2 Samuel 5:14; and showed confidence in him to the last hour of his life, 1 Kings 1:24; 1 Kings 1:27; 1 Kings 1:32-34. In this therefore we have a further evidence of the sincerity and depth of David’s repentance.

4. David was willing to take shame to himself even before men.

There is nothing which men will not do in order to conceal their guilt from men! They will “add iniquity to iniquity,” and perpetrate murder itself, in order to avoid the shame to which their crimes have exposed them. How keenly was Saul affected by Samuel’s refusal to honor him before the people! The dread of that public dishonor pained him more than all the denunciations of God’s wrath! 1 Samuel 15:25-30.

But the reproaches of men, however severe, were of no account in David’s eyes; that which pained him was, that he had given occasion for those reproaches, and that God would be dishonored by them; and therefore, though he thereby published and perpetuated his own shame, he wrote some of his penitential Psalms, and set them to music for the use of penitents in that and all succeeding ages. Being “vile in his own eyes,” it was a matter of small concern to him that he was vile also in the eyes of others. He loathed and “abhorred himself,” and therefore submitted readily to be abhorred by others.

The truth of his repentance being manifest, we proceed to notice,

II. His acceptance with God, consequent upon his repentance.

Very remarkable was the answer of the prophet to the royal penitent:

1. David’s acceptance with God was immediate.

There was no interval of time between the confession of David and the reply of Nathan. The very instant that David repented, God forgave him. This is particularly noticed by David himself as a marvelous expression of God’s love and mercy, “I said, I will confess my transgressions unto the Lord; and you forgave the iniquity of my sin, Psalm 32:5.” We would have expected that God would suspend his forgiveness, until David should have evinced the truth of his repentance by a subsequent life of piety; but “God’s ways and thoughts are not like ours; yes rather, they are as much above ours as the heavens are above the earth! Isaiah 55:8-9.”

God acts in a way worthy of himself. His grace is his own, to dispose of according to his sovereign will; and he dispenses it to whoever, and in whatever way, he sees fit. He shows, if we may so speak, peculiar pleasure in manifesting his compassion towards repenting sinners. He represents himself as falling on the neck of the returning prodigal, and as interrupting his confessions by testimonies of his parental love and pardoning grace. Towards the dying thief also our incarnate God displayed the same readiness to forgive, in that he not only complied with his petition, but far exceeded, without one moment’s hesitation, his most enlarged desires! Luke 23:42-43.

Thus has he given us a practical commentary on his own gracious declarations, and demonstrated, for our comfort, that he is “slow to anger and ready to forgive.”

2. David’s acceptance with God was attested.

Nathan spoke, not as a man who suggested only a surmise or doubtful opinion, but as a prophet who was inspired to declare what God had really done. God did not will that his repenting servant should be kept in suspense; and therefore ordered Nathan to communicate to him the joyful tidings, not that God would put away his sin, but that he had put it away, and that the penal consequences of his transgression would never come upon his soul.

It is thus that God frequently acts towards his people; as he made known to David by his prophet, so he reveals to them by his Spirit, that their iniquities are forgiven, and their sins covered! See Isaiah 6:7; Isaiah 38:17; Zechariah 3:4. He desires not the constrained service of a slave, but the willing and grateful obedience of a child. “Though he cause grief—yet will he have compassion according to the multitude of his mercies, Lamentations 3:32;” and will cause his believing people to enjoy an assured sense of their acceptance with him, Isaiah 12:1 and Romans 8:15-16.

3. David’s acceptance with God was complete.

The sins which David had committed were from that very moment “blotted out as a morning cloud!” Neither his adultery nor his murder, nor one particle of guilt of any kind, was imputed to him. There were indeed some temporal judgments entailed upon him:

the fruit of his adulterous commerce was blasted, and his child stricken with death;

David’s own wives were all defiled publicly by his son Absalom;

and the sword, according to Nathan’s prediction, never departed from his house.

These things however were merely temporal, and were designed as much for the benefit of others as for his correction; they tended to impress on all a sense of the malignity of David’s crimes; and to show that, however God might pity and forgive a sinner—he utterly and unchangeably abhorred sin!

But, notwithstanding these remembrancers of his iniquity, his sin was “cast, as it were, into the very depths of the sea!” as ours also shall be, if we truly repent; nor will God ever remember them against us any more forever! Micah 7:18-19; Hebrews 8:12.

We may learn then from this account,

1. The blessing of a judicious and faithful minister!

The method which Nathan used in order to reach the conscience of David, was extremely judicious; and when he had succeeded in making an interposition, then he commenced a direct confrontation, “You are the man!” Had Nathan been less cautious, he had probably shut the ears of his royal master; and had he been satisfied with offering some vague hints, he would have failed to impress David’s callous mind. But by a happy union of wisdom and fidelity, he gained his point, Proverbs 25:12.

Well was it for David that he had such a prophet in his court; for, without Nathan’s admonitions, David might probably have become more and more obdurate, until he had perished in his sin!

Thus should all esteem themselves highly favored by God, if they have a minister, who, while he fears not the faces of men, has a tender love for their souls. They should gladly listen to his admonitions, and thankfully receive his reproofs; they should make it a continual subject of their prayers, that his Word may come with power to their souls, to awaken them to a sense of sin, and to bring them to the enjoyment of salvation.

2. The boundless extent of God’s mercy!

Who would have conceived it possible that such sins as David’s should be so soon forgiven? But, “as God’s majesty is, so also is his mercy.” “He delights in mercy;” and “waits that he may be gracious unto us.” His message to us is, “Only acknowledge your transgressions that you have sinned against the Lord your God, Jeremiah 3:13.” And for our encouragement he declares, “If any says, I have sinned, and it profited me not; I will deliver him from going down into the pit, and his soul shall see the light, Job 33:27-28.”

Let us then carry all our sins to God. Whether they have been more or less heinous in the sight of men, let us not continue under the guilt of them, when they may be so speedily forgiven. Let us remember, that, in and through Christ, God is reconciled to a guilty world; and that, while “they who cover their sins shall not prosper, whoever confesses and forsakes them shall find mercy! Proverbs 28:13.”

Charles Simeon