1 Kings 3:10-13

The Lord was pleased that Solomon had asked for this. So God said to him, “Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be. Moreover, I will give you what you have not asked for—both riches and honor—so that in your lifetime you will have no equal among kings.”

Such is the condescension of Almighty God, that he not only conversed familiarly with man in a state of innocence, but even in his fallen state has talked with him as a man talks with his friend. So free was the fellowship which he maintained with Abraham, that that patriarch was “called the friend of God.” With Solomon too his communications were most familiar, as the instance recorded in our text will evince.

Solomon, after he was seated on the throne of David his father, offered a thousand burnt-offerings at Gibeon, where God’s principal altar was, previous to the building of the temple. After that pious work was performed, God visited him, and revealed himself to him in a dream or vision, and bade him ask any blessing that he chose; assuring him that it would certainly be granted. Solomon accepted the offer, and made known to God the request contained in our text.

Let us consider,

I. The choice of Solomon.

His request was for a more abundant measure of wisdom.

In this request, he desired intellectual wisdom, whereby he might be fitted for all the duties and services of his high station. He was conscious, that, without this, he could but ill discharge the office to which God in his providence had called him. He felt the awful responsibility attached to the office of a monarch; and he longed to approve himself both able and faithful in the execution of his trust.

But it is evident that he desired spiritual wisdom also; for he wanted “to discern in all things between good and bad,” which he could not do without a clear discovery of the Law, which is the only true test of good and evil.

Now this was a wise choice. He might, as God tells him, have asked for riches, or honor, or power over his enemies; but he felt that none of those things could make him happy, or render those happy who were committed to his care. Indeed we need only look at those who have been most famed for their conquests, and we shall find, that no acquisitions of wealth or territory could satisfy them; and that they have been no less a curse to the people they governed, than to those whom they endeavored to subdue; since they sought only to gratify their own ambition at the expense of those, whose welfare they should have solely regarded.

But without extending our views to them, we need only look within the narrow circle of our own acquaintance, and we shall see that wisdom conduces more to the happiness of men, than all other things whatever. See the man that is enabled to conduct himself well in the most arduous affairs of life, how happy does he make all who are connected with him; especially, if he is endued with spiritual wisdom also, so as to have a spiritual discernment in everything relating to God and man! What a light then shines around him; and what blessings does he communicate wherever he comes! Compare such a one with the great, the rich, the mighty—and he will be found far happier than them all.

This choice moreover was approved of God himself, who not only commended it as wise, but honored it with a rich reward; giving him in a very abundant measure the blessing he desired, 1 Kings 4:29-31, and bestowing on him also those minor blessings which he had forborne to ask.

From this brief view of Solomon’s choice we may easily collect,

II. The instruction to be gathered from it.

It clearly shows,

1. That an ability to discharge our duty aright, is the most desirable of all temporal blessings.

In whatever line of life we be, this will be found a truth. Persons in higher life may, if truly gracious, do extensive good; but wealth and power are abused, so as rather to diminish than augment the happiness of those who are within the sphere of their influence. Besides, in many cases, wealth and power can do no good at all; whereas wisdom is serviceable in every situation in which we can be placed; nor is there a man existing who may not be benefitted by the possessor of it. “Wisdom,” we are told, “is profitable to direct;” and while it regulates the motions of others, it will enable a man to “guide his own affairs with discretion,” and to “walk wisely before God in a perfect way! Psalm 101:2.”

Need I say from how many difficulties and evils, wisdom will keep a man; or what peace and joy it will bring into the soul? Truly, as in the lack of this not all the world can give any permanent satisfaction, so, in the absence of all other things, this will afford the richest comfort and support. We may well therefore say, that nothing in the universe is to be compared to it! Proverbs 3:13-18. Would to God that the rich and great in every place made wisdom, in the days of youth too, the one object of their pursuit!

2. That true wisdom is the gift of God alone.

Education will improve our talents; but it will never confer solid wisdom—that “comes from above, James 1:17.” We may go to every creature in the universe, and they will all give us the same answer, “It is not in me; it is not in me. See that eloquent passage, Job 28:12-23.” The man famed for wisdom almost as much as Solomon himself, Ezekiel 28:3, has directed us to God as the only true source of all wisdom, Daniel 2:20-21. We must seek it therefore, not by study only, but by prayer; for “it is God that gives wisdom; and out of his mouth comes knowledge and understanding, Proverbs 2:1-6.” If any man could have derived it from any other source, surely Solomon might; seeing that he was naturally possessed of strong mental powers, and had the advantage of being instructed by the most pious and experienced of kings. But he felt that none but God could open the eyes of his understanding, or enrich him with that spiritual wisdom which alone could qualify him for the discharge of his high office.

3. That where a desire after wisdom is supreme in the soul, God will signally honor and bless us.

The desire after wisdom ought to be so predominant in the soul as to have no rival there; if it is not supremely coveted, the desire after wisdom is not sincere. But where it is really sought as the supreme good, there God promises that he will grant it, yes and liberally too, if we come to him in faith, and ask it at his hands, James 1:5; Ephesians 3:20. To desire wisdom is the best way of obtaining other blessings in the measure that is good for us; for God promises, that, if we “seek spiritual blessings first, all other things shall be added unto us, Matthew 6:33.”

We are far from saying, that other things are not to be sought at all; we only say, that they must be regarded as altogether subordinate to spiritual blessings, and be valued only as they may be subservient to the advancing of God’s honor and the good of mankind. In this view, riches, honor, and power may be desired; but in comparison with true wisdom, they must be regarded only as the small dust upon the balance.

Address,

1. Those who are ambitious of earthly honors.

Think but how speedily they will vanish, and you will raise your ambition to that which shall endure forever! Psalm 90:12.

2. Those who desire the approbation of their God.

God makes the same offer to you that he did to Solomon, John 14:13-14; John 16:23-24. Let your choice then be the same as his; and seek it with all the ardor and earnestness it deserves! Proverbs 4:5-7.

Charles Simeon

1 Kings 2:44

The king also said to Shimei, “You know in your heart all the wrong you did to my father David. Now the LORD will repay you for your wrongdoing.”

Few parts of Scripture have given more occasion for the cavils of infidels, than that which relates the close of David’s life, and the commencement of Solomon’s reign. Those who delight in disparaging the characters of all the most exalted saints, represent David as dying under the influence of a vindictive spirit; and Solomon as beginning his reign with most flagrant acts of cruelty. But both the one and the other of these saints may be vindicated in what they did; yes rather their conduct must be highly approved, if only we view it in a proper light.

Some indeed have vindicated David’s advice, by saying, that though he had sworn to Shimei that he should not be put to death for his offence, Solomon was not bound by his oath. But I answer, that David was as much bound by his oath not to procure the death of Shimei through the instrumentality of another, as he was not to put him to death with his own hand. The true way of vindicating both David and Solomon in reference to all the seeming acts of severity which were recommended by the one and executed by the other—is by viewing them as acts of retributive justice. It is in that light that Solomon himself speaks of the execution of Shimei; and he even represents the punishment as inflicted not by himself only, but by God also.

In considering the subject of retributive justice, we shall show,

I. How retributive justice should be exercised by men.

By men in their individual capacity, retributive justice should never be exercised at all.

We are forbidden to think of retaliating an injury, or of avenging ourselves at all, Proverbs 24:29. Yes rather we are taught patiently to bear injuries, Matthew 5:38; Matthew 5:41; and tenderly to requite them with acts of kindness, Matthew 5:44; and to persist in this conduct until we have melted our adversaries into shame, and overcome them with love, Romans 12:19-21. Our blessed Lord, who died for his very murderers, has “left us an example that we should follow his steps, 1 Peter 2:21-24.”

But, as magistrates we may, and must execute retributive justice on those who transgress the laws.

Magistrates are invested with authority by God himself for this very end; and they are “not to bear the sword in vain;” they are to be a terror to evil-doers, as well as a protection to those who do well.

Now this throws the true light on the advice which David gave to Solomon at the close of his life, and on the conduct which Solomon maintained. David was not actuated by revenge when he advised Solomon to put Joab to death, and to take the first opportunity of visiting on the head of Shimei the sins of which he had been guilty. David knew the characters of both; he knew that Joab would not fail to advance Adonijah to the throne, if ever it should be in his power; and that Shimei still cleaved to the house of Saul as much as ever, and would use all his influence in concert with Joab to dethrone Solomon. David therefore advised him to remove as soon as possible those who would destroy the peace and prosperity of his kingdom. As for Joab, he ought to have been put to death long ago, for the murders he had committed; and David had brought guilt on himself and the whole nation by allowing him to live; and therefore, now that there was no prospect of the people rising in favor of Joab, he recommended that justice should be executed upon him.

That David was actuated by no bad spirit in this advice, appears from the charge he gave Solomon at the same time to walk in the strictest observance of God’s commands. We may justly say therefore that the advice was precisely such as a dying monarch ought to have given to a young man, who was just ready to ascend the throne. In like manner Solomon was justified in all the steps he took to establish his kingdom. He had pardoned Adonijah for his conspiracy against him, on the express condition that he should act the part of a good and loyal subject; but seeing speedily his restless ambition, and that the request to have Abishag for his wife was but a device to increase his influence in the state, and to pave the way for his attainment of the throne, he very properly recalled the promise he had made to Bathsheba respecting him (which by no construction whatever could be supposed to extend to such a case as that); and inflicted on him that punishment which his treasonable intentions deserved.

In Adonijah’s late conspiracy Abiathar and Joab had joined, though they all knew that the appointment of Solomon to the throne was not from any partiality in David, but from God himself. Solomon therefore now thrust out Abiathar from the priesthood, and banished him to his native town. This was a mild sentence, in consideration of the services he had rendered unto David in his afflictions.

Joab now saw that justice was coming home to him also; and he fled to the altar, hoping to find the same protection there that Adonijah had found before him; but he was a murderer; and God had expressly ordered that his altar should be no sanctuary for such people, Exodus 21:14; accordingly Solomon ordered that, if he would not come from thence, he should be slain there; so that he might the more manifestly appear to be sacrificed to the justice of his God.

The person spoken of in our text is Shimei, who cursed David in the day of his calamity; but had received from David a free pardon for his offence. This was a very powerful man; for no less than a thousand men attended him when he came to ask pardon; and he retained all his former enmity to David, though he had not been able to manifest it with effect. Him therefore Solomon also pardoned, on condition that he should never go out of the city of Jerusalem, where he might be constantly under the eye of the government. This condition he thankfully accepted; but after three years he violated it, and thus forfeited his life, which Solomon therefore, agreeably to the advice given him by David, required at his hands.

Now, while we acknowledge that these acts of retributive justice would have been bad, if they had proceeded from a vindictive spirit—we must affirm that they were both just and necessary, in order to prevent disturbances in the state, and to secure the welfare of the whole nation.

Such is the way in which retributive justice should be exercised by man. Let us now consider,

II. How retributive justice will be exercised by God.

God is the Sovereign of the universe; and though he bears long with his rebellious subjects, he often executes vengeance upon them in this world, as preparatory to the judgments he will inflict upon them in the world to come. In a peculiar manner, as our text expresses it, “he returns their wickedness upon their own head:”

1. God’s justice and punishment here in the present world.

Sometimes indeed sinners are left, as it were, wholly to themselves in this world; but even this is a mark of God’s displeasure against them, “Ephraim,” says he, “is joined to idols; let him alone! Hosea 4:17.” They harden themselves against him, and he gives them up to judicial hardness, as he did Pharaoh of old, Isaiah 6:9-10. “They will not believe his Word, that they may be saved; and he gives them up to believe their own lie, that they may be damned, 2 Thessalonians 2:10-12.” “They will not hear him when he speaks to them; and he turns a deaf ear to them, when in the day of their calamity they cry to him;” thus leaving them to be “filled with their own devices! Proverbs 1:24-31.”

But in temporal judgments he often marks his indignation against them, and shows them their sin in their punishment. How strikingly was this shown in the judgments inflicted on Adoni-bezek, Judges 1:6-7. How awfully was David made to behold his crimes in the matter of Bathsheba and Uriah:

in the ravishment of Tamar by his son Amnon,

in the defilement of all his concubines by his son Absalom,

and in the murder of Amnon by Absalom!

Thus we see now that multitudes are punished in a way so suited to their crimes, that they may even read their crimes in their punishment; their wicked examples are imitated by their children; and they are made to feel the bitterness of their own sins from the sins and calamities of their dearest relatives.

In all such instances we may behold the retributive justice of God. And though it would not be right for us to be hasty in putting this construction on the judgments inflicted upon others, we shall do well to examine how far our own trials may be so interpreted; and to take occasion from our afflictions to put away the sins which they are intended to chastise.

2. God’s justice and punishment there in the eternal world.

Whether God overlooks or punishes our sins in this world, he will proceed according to strict equity against us in the world to come. The day of judgment is emphatically called, “the day of the revelation of the righteous judgment of God.” Then shall everything be taken into consideration, either to extenuate or aggravate our crimes, “The servant who knew his lord’s will and did it not, shall he beaten with many stripes; while the more ignorant transgressor shall be beaten with few.” Every one’s “end will be according to his works;” he will be weighed in a perfect balance, and will “receive according to that he has done in the body, whether it be good or evil.” His views, his motives, his principles—will all be judged, “God will make manifest the counsels of his heart;” and every one shall be constrained to confess that his doom is just.

Let us then learn from this subject,

1. To be lenient in judging others.

A person looking only superficially at this history would be ready to condemn both David and Solomon for their conduct; but when we view their situation, and enter properly into their motives, we are constrained to approve it.

Thus it must often happen. We see an action, but we do not exactly enter into all the circumstances that gave it birth; and therefore we judge erroneously respecting it. But we should leave all judgment to the Lord, who alone is able to decide on the motives and principles from which an action springs. We must indeed of necessity pass judgment in many cases, where the crimes are so glaring that they cannot possibly be mistaken; but where there is the least ground for favorable interpretation, we should exercise that “charity which hopes all things and believes all things.” That rule cannot be too strictly attended to, “Judge not, that you be not judged.”

2. To be severe in judging ourselves.

Here we are in little danger of excess. A person of a gloomy disposition may indeed write bitter things against himself without occasion; but, in general, self-love will lead us rather to extenuate everything that is amiss, and to justify many things which God will condemn. Let us remember, therefore, that God will not accommodate his judgment to ours, “he will judge righteous judgment;” “to him all things are naked and open;” “his eyes are as a flame of fire,” that will search the inmost recesses of the heart, and try every disposition of the mind!

Let us endeavor to bear in mind, that his eye is over us; and let us strive to walk as in his immediate presence. And let our every act and word and thought be regulated by the consideration that the hour is quickly coming, when every minute circumstance of our lives will be brought to light, and our eternal state be fixed by a righteous and unerring God!

Charles Simeon

2 Samuel 24:11-15

Before David got up the next morning, the word of the LORD had come to Gad the prophet, David’s seer: “Go and tell David, ‘This is what the LORD says: I am giving you three options. Choose one of them for me to carry out against you.'” So Gad went to David and said to him, “Shall there come upon you three years of famine in your land? Or three months of fleeing from your enemies while they pursue you? Or three days of plague in your land? Now then, think it over and decide how I should answer the one who sent me.” David said to Gad, “I am in deep distress. Let us fall into the hands of the LORD, for his mercy is great; but do not let me fall into the hands of men.” So the LORD sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died.”

Sins, punishments, humiliations, forgivenesses, follow each other in a melancholy train throughout the Bible—even as clouds after rain in the material world. Even the most pious men have their faults, blemishes and sins, which call forth the divine chastisements on themselves and others.

We have here an account of David numbering the people, and bringing a heavy judgment on the whole land. The history will lead us to notice,

I. The severity of God in punishing sin.

The sin which David committed was exceedingly great.

It had been enjoined by God, that the people never should be numbered without a half shekel being collected from every one of them as a tribute to the Lord, or, as it is called, “a ransom for his soul,” “that there might be no plague among them when they were numbered, Exodus 30:12-14.” Now as David never once mentioned this in the order that was given, and as this collection was not made in all the time that the census was taking, it seems that David greatly transgressed in this particular, and that the plague was sent among them on this account.

It is manifest that David was actuated by pride, in wishing to know the extent of the population he governed; and that he was indulging confidence in an arm of flesh, instead of trusting in God alone. That he was faulty in these particulars was visible even to so wicked a man as Joab, who expostulated with him on the subject, and warned him that he was bringing guilt and punishment upon the whole nation! 1 Chronicles 21:3. Now of all sins, these are the most hateful in the sight of God, Jeremiah 17:5-6; and to persist in them so long, in opposition to such plain warnings as were delivered to him, was a very grievous offence.

The punishment inflicted for it was proportionably severe.

God sent a prophet to him, to offer him a choice of three judgments:

three years of famine,

three months of defeat in warfare,

three days of pestilence,

a painful choice indeed!

But David wisely preferred the falling into the hands of God, and not into the hands of man. The choice being made, the judgment was immediately executed; and no less than seventy thousand men were slain by a destroying angel, before the expiration of the appointed time.

What now shall we think of sin? Is sin so light a matter as the generality of men imagine? And are not they justly called “fools” who “mock at it?” The sins of the heart are considered as altogether venial; pride and self-confidence are scarcely numbered in the catalogue of sins; but behold in what light they are viewed by a holy God! O that we might learn, if not from God’s declarations, at least from his judgments, what an awful thing sin is, and with what tremendous punishment it will be visited!

Next let us view,

II. The goodness of God in pardoning sin.

David and the elders of Israel humbled themselves before God.

David had expressed, and that too in very energetic language, his shame and sorrow on account of his transgression; but God determined to punish his iniquity. On the execution of vengeance upon the land, the elders of Israel united with him in the deepest humiliation, 1 Chronicles 21:16; and David, when he saw the angel standing over Jerusalem with a drawn sword in his hand, pleaded most earnestly with God, that the punishment might fall on him who had been the author of the sin, and not on the people who were innocent! 1 Chronicles 21:17.

This was a mark of true contrition. When the soul is not really abased before God, it will rather extenuate its guilt, or cast the blame upon others, 1 Samuel 15:20-21. But when the soul has a just sense of its guilt, it will be willing to take shame to itself to the utmost extent of its deserts; and such a spirit will never be exercised in vain.

Therefore God removed the punishment, and pardoned the iniquity.

Instantly did God command the angel to “withdraw his hand.” At the same time a command was given to build an altar there, and to offer sacrifices to the offended Majesty of Heaven. God from, the beginning had honored his own institutions, and had taken all fit occasions of directing penitents to that great Sacrifice whereby alone the sins of men could be forgiven; and now he stopped the angel on the very spot where he had, many centuries before, arrested Abraham’s hand when sacrificing his son; and where, but a short time after, the temple itself was built; that temple in which all the sacrifices were offered, and in the services of which the death of Christ was so abundantly prefigured, 2 Chronicles 3:1.

Nay, on this occasion God was pleased to put peculiar honor on the sacrifice, in that he sent fire from Heaven to consume it! 1 Chronicles 21:26. Thus did he point out to David and to all Israel; thus also has he shown to the whole world, that though penitence and prayer are indispensable requisites in those that are pardoned, it is the sacrifice of Christ alone that avails for our acceptance with God.

The history very particularly leads us to notice, in the next place,

III. The effect which the sins of individuals produce on the community.

It was in reality for Israel’s sin, that this punishment was inflicted.

“The anger of God, we are told, was kindled against Israel;” and on this account “he moved David against them, to say, Go, number Israel and Judah, verse 1.” In the parallel place we are told, that “Satan stood up against Israel, and provoked David to number Israel, 1 Chronicles 21:1.” We are not to suppose that God himself actually tempted David; for we are expressly told, that “God does not tempt any man James 1:13;” but he permitted Satan to tempt him; and we well know, that if God’s restraining hand be removed, Satan will prevail against the strongest of men, and “sift them as wheat!”

But when David had thus voluntarily sinned, both he and his people were punished for their iniquity. In a word, for Israel’s sin he was left, and for his sin they were punished. In this dispensation there was nothing unworthy of the divine character; for both David and Israel justly deserved punishment, and might have been visited with God’s judgments independently of this sin; but by this dispensation God would show us, that, in this world, communities should be dealt with as one body; the head being afflicted for the members, and the members for the head; so that all may be led to the utmost of their power to consult the welfare of the whole.

Let us therefore be on our guard, lest we be instrumental to the destruction, rather than to the welfare, of each other.

What evil may not a head of a family bring on the members; a ruler on his subjects; a minister on his people! Or what may not they suffer through the misconduct of those over whom they are placed! Let this connection be duly considered; and, whatever station we are called to fill, let us determine, through grace, that we will perform the duties of it, every joint supplying its utmost aid for the edification of the whole body, Ephesians 4:16.

Let us be more ready to take blame to ourselves, than to cast it on others.

More particularly, let us watch and pray, that we enter not into temptation; and that Satan may not be permitted to get advantage against us.

Thus shall we be blessings to the community, and to the Church of God; and shall through the great Sacrifice be accepted of God in the eternal world.

Charles Simeon

2 Samuel 23:15-17

“David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” So the three mighty men broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the LORD. “Far be it from me, O LORD, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it. Such were the exploits of the three mighty men.”

The best of men are liable to err; but in this they differ widely from the ungodly, that they are glad, as soon as they find out their error, to have it rectified.

David inconsiderately expressed a wish for some water out of the well of Bethlehem; but when he saw what his inconsiderateness had occasioned, and especially what might have arisen from it, he was grieved at himself for what he had done, and rejected with abhorrence the gratification which he had before desired.

This anecdote respecting him may appear unworthy of a distinct consideration; but it is in reality very instructive. Let us consider,

I. David’s wish.

To view it aright, we must notice:

1. David’s wish, as foolishly indulged.

That water was not necessary to him; for his army was not at all reduced to straits for lack of water; and by the circumstance of its being in the possession of his enemies, it was unattainable, unless his enemies should be first subdued. To wish for it therefore merely to gratify his appetite, was foolish; and to express that wish to others was wrong.

In David we see a picture of human nature in general. All are wishing for something which they do not possess, though it is neither necessary to their welfare, nor easy to be attained. “You desire and have not,” is the account given of men by the voice of inspiration, James 4:2; and it characterizes all from early childhood, until age or infirmity has cured the disease. This tendency of our minds is decidedly sinful, inasmuch as it argues discontent with the lot assigned to us by Providence, and too high an estimation of the things of time and sense, Numbers 11:4-5. God, and heavenly things, may be desired with the utmost intenseness of our souls, Psalm 42:1-2; Psalm 63:1; but earthly things, whatever they may be, are no further to be desired than as God may be enjoyed in them, or glorified by them, Psalm 73:25; and, as David in this wish had respect to nothing but mere personal gratification, he so far acted in a way unworthy of his high character.

2. David’s wish, as rashly desired.

Three of his most distinguished warriors determined, if possible, to gratify his desire; and, of their own accord, without any order from David, cut their way through the Philistine army, drew the water, and brought it to him. This was rash and presumptuous in the extreme. Had they been moved to it by God, as David was to go against Goliath with a sling and a stone, or as Jonathan was to climb up a rock, and, unsupported by anyone but his armor-bearer, to attack a Philistine garrison, they would have acted right; because in executing the divine will they might expect the divine protection; but to go on such an errand without any command either from God or man, was to expose themselves unnecessarily to the utmost peril, and in reality to tempt God.

Doubtless a contempt of danger is a great virtue in a soldier; but it may be unduly exercised; and we are persuaded that, before men put their lives in jeopardy, they should inquire whether the occasion is sufficiently important to demand it, or, at least, whether they are called to it in the way of duty.

3. David’s wish, as piously suppressed.

When the water was brought to him, he refused to drink of it; and, with a mixture of shame and gratitude, poured it out as a drink-offering unto the Lord. To him it appeared, that the drinking of it would be like drinking the blood of his most faithful servants; and therefore, as much as he had desired it before, he would on no account gratify his appetite at such an expense. This argued true love to those who had served him at so great a risk, and genuine piety towards God—whose merciful kindness he thus gratefully acknowledged.

But how little of such self-denial is there in the world! How few, when a desired gratification is within their reach, will abstain from the indulgence of it, from the consideration of the evils which may accrue to the object that administers to their delight! If however we condemn David for cherishing such a wish, we cannot but applaud the forbearance he exercised in reference to it, when it was obtained.

Let us now contemplate,

II. The lessons to be learned from it.

1. How strong a principle is love!

Love dictated the measure which these soldiers took; while therefore we disapprove the act, we must admire the principle from which it proceeded. Love is a principle “strong as death;” nor can “many waters quench it.” Love is a principle also by which, not soldiers only, but people in every situation and relation of life should be actuated; and how happy would it be for the world, if it operated universally in its full extent! How happy if, in our social and domestic circles, the only contest was, who should show most love, and exert himself in the most self-denying way for the good of others! This is the spirit which God himself approves, Hebrews 10:24. May the Lord grant it may increase and abound among us more and more 1 Thessalonians 3:12.

2. How should we delight to exercise love towards our Lord Jesus Christ in particular!

He is “the Captain of our salvation,” and “of all the hosts of Israel;” and he has opened to us access to the waters of life, “of which whoever drinks shall never thirst! John 4:10; John 4:13-14.” Moreover, to effect this, he has not merely jeopardized his life, but actually laid down his life! Knowing assuredly all the sufferings he must endure in order to procure these blessings for us, he voluntarily undertook our cause, and never drew back, until he could say, “It is finished!”

Is He not then worthy to be loved by us? Yes, should there be any bounds to our love to him? Should we not be “willing to be bound, or even to die, for his sake?” Surely, whatever dangers we may be encompassed with, we should say, “None of these things move me, neither do I count my life dear unto me,” so that I may but fulfill his will, and promote his glory!

3. With what grief and indignation should we mortify every sinful desire!

When once we see what sin has done, we shall see what it merits at our hands. It was to counteract the effects of sin, that Jesus shed his blood. Shall we then indulge sin of any kind? However gratifying it may be to our feelings, should we not say, like David in our text, “Is not this the blood of God’s only dear Son, even of my best Friend, who laid down his life for me? I will not drink it! I will sacrifice my every lust unto the Lord.”

Ah, brethren! look at sin in this view; and if it is dear to you as a right eye, or apparently as necessary as a right hand, do not hesitate one moment to cast it from you with abhorrence; humbling yourselves for having ever conceived a desire after it, and adoring your God that it has not long ago involved you in everlasting death and misery!

Charles Simeon

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