2 Samuel 7:18-19

Then King David went in and sat before the LORD, and he said: “Who am I, O Sovereign LORD, and what is my family, that you have brought me this far? And as if this were not enough in your sight, O Sovereign LORD, you have also spoken about the future of the house of your servant. Is this your usual way of dealing with man, O Sovereign LORD?”

It is a great comfort to reflect that the dispositions of our hearts are noticed by God, and, if good, are well-pleasing in his sight. There are many holy desires and purposes which we are not able to accomplish; which yet are accepted before God, as much as if they had been carried into effect.

David had conceived a wish and determination to build a house for God, in order that the ark, which was the symbol of the divine presence, might no more dwell within curtains, while he himself was dwelling in a house of cedar. But God did not allow him to execute his purpose, on account of his having shed much blood in war, 1 Chronicles 22:8; nevertheless he commended the desire (“you did well that it was in your heart, 1 Kings 8:18.”) and made it an occasion of discovering to him the honor that was to be conferred on him and his posterity. Struck with the majesty and condescension of God, David went in before him, and burst forth into these expressions of devoutest adoration. We shall show,

I. What grounds David had for gratitude and thanksgiving.

Though David was not allowed to gratify his own inclinations in the particular before mentioned—yet he found abundant cause of thankfulness in,

1. The mercies already given to him.

He had been taken from a very low employment, verse 8; chosen in preference, not only to all his own family, but also to the whole nation; preserved in the midst of numberless dangers; exalted in due season to the throne prepared for him; made victorious over all his enemies; and brought to a state of unrivaled power, affluence, and prosperity, verse 9. On a review of these mercies, he could not but be astonished at the divine goodness to him, or refrain from proclaiming it with rapturous admiration.

2. The mercies yet further promised to him.

God had promised that he would have a son, on whom the honor of building a temple should be conferred; yes, moreover, that the Messiah also should spring from his loins, and sit upon his throne forever and ever, verse 12-14 with Hebrews 1:5. In comparison with this, David observes that all his personal advancement was “but a light matter;” and then, as utterly at a loss to express his sense of the divine goodness, he exclaims, “Is this the manner of man, O Lord God?” Is this the way in which mean and worthless men, such as he felt himself to be, are treated by their fellow-creatures? See 1 Chronicles 17:17. No; it is peculiar to God, who magnifies his own sovereignty in conferring the richest benefits on the most unworthy of mankind!

But however distinguished a favorite of Heaven David was,

II. We have still greater reason for gratitude and thanksgiving.

Let us view our obligations to God,

1. Our general obligations.

As creatures, we were originally formed of the dust of the earth; yet, though so base in our original, we were distinguished above the whole creation by having a rational and immortal soul breathed into us, and a capacity given us to know, to love, to serve, and to enjoy God. Let any one of the human race reflect on this, and say, whether he has not reason to adore the goodness of God, who has given him powers so infinitely superior to any that are possessed by the brute creation, and faculties that shall enjoy eternal blessedness. Let but this elevation of our nature be considered, and we shall exclaim, with profoundest reverence, “Who am I, O Lord God, that you have brought me hitherto?”

As sinners, we have still further ground for praise. We are by nature base; but by practice we have been inexpressibly vile. Yet when we were deserving of nothing but his wrath, God loved us, and gave his own Son to die for us.

Further, when we were even trampling on the blood that was shed for us, he sent his Spirit to reveal his Son in our hearts, and both to fit us for his glory, and to bring us safely to the possession of it.

And “is this the manner of man, O Lord God?” Man selects those who are great and worthy, in order to bestow on them his richest favors; but God, in choosing us, “has lifted the beggar from the dunghill, to set him among princes, and to make him inherit a throne of glory! 1 Samuel 2:8.” O what marvelous condescension is this! and what gratitude does it demand at our hands! “Who is a God like unto you! Exodus 15:11.”

2. Our particular obligations, as compared with David.

In no respect are the obligations here specified to be put in competition with those given to us. Was he chosen from the base estate of a shepherd? Look at the state from which God has chosen us. We were fallen, guilty, hell-deserving creatures, utterly incapable of ever restoring ourselves to his favor; yet did God set his love upon us, and elevate us, not to an earthly throne, but to a crown and kingdom in Heaven itself! And not from earthly enemies, such as David had to encounter, has he preserved us, but from all the powers of darkness, against whose wiles and devices it was not possible for us to stand, if we had not been upheld by his almighty power and grace.

And though it must be confessed, that to be the progenitor of the Messiah was an inconceivably high honor—yet to be savingly interested in him, and united to him as members of his mystical body, and made fellow-heirs with him of all the glory and felicity of Heaven, is an infinitely higher honor. And all this is given to us, so that in all the points which David enumerates, we are far above him:

our election is from a far more degraded state;

our elevation is to a far higher throne;

our preservation is from far greater dangers, and more powerful enemies;

and our destiny is to an infinitely higher honor than any which a carnal relation to Christ could confer!

How well then may we exclaim, What are we, that we should ever be brought to such a state as this?

That this subject may be brought home more powerfully to our hearts and consciences, let us comprehend it under two pertinent reflections:

1. How astonishing has been God’s love to us!

Well may we say with David, “Is this the manner of man, O Lord God?” No; nothing like it ever did, or could, exist among men.

Man selects the most worthy as the objects of his love. But God has chosen the most unworthy, even us, who had reduced ourselves to the condition of the fallen angels, and deserved nothing but their portion at his hands.

Man confers but small benefits, which, however valued by his fellows, scarcely deserve a thought. But God confers riches and honors which far exceed all human comprehension.

Man soon repents of the favors he has conferred, when those on whom he has bestowed them prove themselves unworthy of them. But “the gifts and calling of God are without repentance” on his part, Romans 11:29; yes, “if it had not been that He was unchangeable, not a soul among us could ever have been saved, Malachi 3:6.”

Further, what man bestows is but for a little time; the present short life is the only season wherein we can possess any benefits conferred by man. But what God bestows, he gives forever and ever; and death, so far from terminating our felicity, brings us into the most complete and everlasting enjoyment of it.

“Behold then, what manner of love is this with which the Father has loved us!” Truly, if David was quite overwhelmed with the favors conferred on him, then much more may we, whose obligations are so infinitely higher, and more permanent than his!

2. How faint and cold is our love to him!

See David coming into the presence of his God, and sitting in the temple before him. His mind is quite filled with a sense of gratitude, and words seem altogether inadequate to express his feelings. Yet, notwithstanding our obligations to God so infinitely exceed his, how rarely has God ever seen us in the posture of David! Many of us, it is to be feared, have never spent so much as one hour in our whole lives, in his contemplations, and in his exercises.

Do you ask, How shall I attain his frame? Beg of God to work it in you by his Spirit. And especially do as he did. He determined to promote to the very utmost of his power the honor and glory of his heavenly Benefactor; and then it was that God revealed to him all the purposes of his grace respecting the raising up of a son from his loins to execute the work which he had contemplated, and to make that son of his the progenitor of the Messiah himself. In like manner, improve for God all the faculties and powers that you possess; and in honoring God you yourselves shall be honored. Only exert yourselves for God, and everything which you do, or only devise, for him, shall return in blessings into your own bosom!

Charles Simeon

2 Samuel 6:22

“I will become even more undignified than this, and I will be humiliated in my own eyes.”

A measure of firmness is necessary in the whole of our interaction with mankind, to prevent us from being drawn aside from the path of wisdom into a compliance with the prejudices and passions of those around us. But in all that pertains to religion it is more especially necessary; because in opposition to true piety, the current is exceeding strong; and we must inevitably be borne away by it, if we do not cleave unto our God with full purpose of heart.

The great and powerful may be supposed to be more free than others from the influence of public opinion; but their very elevation exposes them to storms and tempests more than others; and they have therefore the more need of firmness, to bear up against the taunts with which they will be assailed, in proportion as their zeal for God is ardent and conspicuous.

David was a mighty monarch; yet not even he could serve God according to his conscience without exciting the contempt and indignation of one most nearly related to him. But from the words which we have just read, we see how manfully he withstood the temptation. Let us notice,

I. The trial he met with.

This was very severe.

He was bringing up the ark to Mount Zion; and had good reason to believe, that the service he was performing was pleasing and acceptable in the sight of God. Hence his soul overflowed with joy; and in the fullness of his heart, “he danced before the Lord with all his might, verse 14.” “As the ark came into the city, Michal, Saul’s daughter, looking through a window, saw him leaping and dancing before the Lord, and despised him in her heart, verse 16.”

Unconscious of the impression he had made on her mind, he went home to bless both her and all his house; but instead of finding the reception which he had expected as suited to the occasion, he was greeted with reproaches more keen and scandalous than one should have supposed it possible for the most ingenious malice to invent, “When David returned home to bless his household, Michal daughter of Saul came out to meet him and said, “How the king of Israel has distinguished himself today, disrobing in the sight of the slave girls of his servants as any vulgar fellow would!” verse 20.”

How must he be thunder-struck, if I may so say, with such a greeting as this! To hear such a construction put upon his conduct! to be accused of an act which no one that was not lost to all sense of decency would commit even in private, and much less in the presence of thousands! to be accused of committing this too under the guise of religious zeal! and to hear this accusation from the lips of his own wife, and in language too as acrimonious and insulting as Hell itself could inspire! and all this at a moment when his soul, inflamed only with love to God, was enrapt into the third heavens! How inconceivably painful must this have been! Methinks, the cursings of Shimei were nothing in comparison with this.

Yet do we see in this, what all who are zealous for their God must expect.

Religious zeal is hated by the world, who will never fail to misconstrue it as proceeding from some hateful principle, and as forming a cloak for some hidden abomination. Pride, conceit, fanaticism, and hypocrisy, are usually considered as the springs of action to those who profess godliness, especially if they bear any conspicuous part in the service of their God—their very activity is made the ground of accusation against them. Thus it has been in every age.

David “wept and chastened himself with fasting; and that was turned to his reproach, Psalm 69:9-11.” John the Baptist came in an abstemious way; and the people said of him, “He has a devil!” The Lord Jesus Christ came in a way more suited to the liberty of the gospel dispensation; and his enemies took occasion from that to revile him as a “gluttonous man, and a drunkard, a friend of publicans and sinners! Luke 7:33-34.”

Thus it is also in the present day; and thus we must expect to find it; for “the servant cannot be above his Lord; if they have called the Master of the house Beelzebub, much more will they those of his household, Matthew 10:24-25.” Our blessed Lord has told us, that, “if the world hated him, they will hate us also John 15:18;” that they will “speak all manner of evil against us falsely for his sake, Matthew 5:11;” and that they will even think they render service to God by putting to death his most faithful servants, John 16:2.

Nor will any eminence in rank, or power, or talent, or wisdom, or piety, exempt us from this lot. If David could not escape it, then neither can we. If Paul was said to be “beside himself Acts 26:24,” then those who tread in his steps must not expect to be regarded as of a sound mind. Nor will this opprobrious treatment proceed only from avowed enemies; our nearest friends and relatives will often be foremost in the assault; and “our bitterest foes may be those of our own household, Matthew 10:36.”

Having seen somewhat of David’s trial, let us consider,

II. The determination he formed in consequence of it.

Neither abashed nor irritated, he calmly avowed his unalterable determination,

1. To serve his God without fear.

If to bear this open testimony for his God, and to glorify him thus in the sight of all Israel, was to render himself vile, “he would be more and more vile” as long as he lived. A noble resolution this, and worthy to be adopted by every man! Are the servants of Satan bold, and shall Jehovah’s servants be cowards? Shall the ungodly commit all manner of iniquity without shame, and the godly be ashamed of walking in the ways of righteousness? No! there should be a holy energy in the soul of every saint, a readiness to rise to the occasion, however formidable that occasion is; he should have within him the elasticity of a strong well-tempered spring, whose reaction is always augmented by the pressure. If true religion is ridiculed through the whole land, so that not a second family could be found in all Israel to adhere to God, we should say with Joshua, “As for me and my house, we will serve the Lord! Joshua 24:15.” Reproach for Christ’s sake should be regarded as an honor, Acts 5:41. And, though not coveted—persecution yet be welcomed as the truest riches, Hebrews 11:26. It should be considered as a precious gift of God for Christ’s sake, Philippians 1:29, and be gloried in as a participation of Christ’s sufferings, and a means of advancing his glory, 1 Peter 4:12-14.

We should be cautious indeed not by extravagance or misconduct of any kind to merit reproach; but, if it comes for righteousness’ sake, we should rejoice in it, and glorify God for it, “taking pleasure in it,” as a testimony in our favor, and a pledge of an accumulated and everlasting weight of glory! 1 Peter 4:15-16, 2 Corinthians 12:10, Romans 8:17, Luke 21:13, 2 Timothy 2:12, 2 Corinthians 4:17.

Nor is it only against reproach that we should stand, but against the most envenomed persecution that men or devils can raise against us. We should be moved by no threats, however cruel; but be ready to lay down our lives for Christ’s sake, Acts 20:24, and account martyrdom a ground, not of pity and condolence, but of congratulation and joy, Philippians 2:17-18.

2. To abase himself without shame.

The chief reason of Michal’s rage was, that she thought David degraded himself by this public exhibition, which, however it might have befit one of his inferior servants, was unsuited to his dignity. But David felt that a monarch in the sight of God is no more than other men; and that any elevation of rank which he possessed above others was rather a call to honor God the more, and not a reason for withholding from God any expression of gratitude and love. Hence he determined to regard himself as on a level with the least and lowest of his subjects in everything that had respect to God. Nor would he value himself on this as an act of condescension, and thus convert humility into pride; but he would really be in his own estimation, what he professed before others to be, “less than the least of all the saints, Ephesians 3:8,” unworthy to “be a door-keeper in the house of his God, Psalm 84:10,” or to unloose the latchet of his Master’s shoes, John 1:27.

And this is the frame of mind which we also should cultivate. So far from regarding earthly distinctions as a reason for rendering to God a more measured service, as though the highest acts of piety were fitted only for the vulgar—we should consider wealth, honor, learning, and influence of every kind, as talents committed to us for the purpose of honoring God with them, and of rendering our example more effectual for the good of others.

And while the world is reproaching us for the excess of our piety, we should be ever abasing ourselves on account of our defects in piety. If we keep in view the perfect requirements of God’s law, and the unbounded obligations which he has laid us under by the gift of his only-begotten Son—then how infinitely short of our duty will our best services appear! “Our very righteousnesses, in this view, will be as filthy rags! Isaiah 64:6,” in which we can never hope to appear before God, and which can never come up with acceptance before him, until they have been washed in the Redeemer’s blood! Revelation 7:14.

Thus, whether men admire or reproach us for our piety, we should equally abase ourselves, as in reality deserving neither their admiration nor their reproach, but rather their pity on account of the defectiveness of our services, and the smallness of our spiritual attainments.

Address,

1. Those who cast reproaches on the saints.

Behold Michal and David on this occasion, and say, whether you would not rather be the persecuted saint, than the malignant persecutor? Is there a creature in the world who must not acknowledge the superiority of David’s state, in the midst of all the ignominy that was cast upon him?

Such then is the state of God’s people in the midst of all the calumnies with which they are loaded, and such is the light in which their calumniators are regarded by Almighty God.

In the instance before us, God marked his displeasure against Michal, by inflicting the curse of barrenness upon her to her dying hour, verse 23. And he warns us also in the most solemn manner to avoid the rock on which she split, “So scoff no more, or your punishment will be even greater! Isaiah 28:22.”

If we choose not to serve God ourselves, let us beware how by scoffing and ridicule we discourage others; for our Lord tells us, that “It would have been better for us that a millstone were hanged about our neck, and we were cast into the depths of the sea, rather than causing one of his little ones to stumble, Matthew 18:6.”

To perish under the guilt of our own sins will be terrible enough; but to have “the blood of others also required at our hands” will be an inconceivable augmentation of our guilt and misery. This then would I entreat of all who despise and persecute the followers of Christ. Look into the Scriptures; see whether you approve of Cain, of Ishmael, of Michal, of Festus, or of any who bear the stamp and character of revilers in the Sacred Records. See whether in your consciences you do not rather side with Abel, and Isaac, and David, and Paul, and all the other sufferers, “of whom the world itself was not worthy! Hebrews 11:38.” And if your own consciences bear testimony to the saints, dare not to walk in the steps of their oppressors, persecuting the living saints, while you raise memorials to the dead, Matthew 23:29-31.

2. Those who are called to sustain reproaches.

Think it not strange that reproach is cast upon you for righteousness’ sake; for thus it has been from the beginning, “Those who have been born only of the flesh ever have persecuted those who are born after the Spirit,” and so they will continue to do even to the end.

You may, if you please, avoid persecution, “if you will be of the world, the world will love its own.” But are you prepared to sacrifice all your hopes and prospects in the eternal world? James says, that “the friendship of the world is enmity with God; and that those who will be the friends of the world, must be the enemies of God.”

Say then: Are you in doubt which of the alternatives to choose? What good can the world do you by its friendship, or what evil can it inflict by its enmity? To kill the body is the worst that they can do. But what will not God do for his faithful servants? What will he not inflict on those who turn back from him? Can you think of being denied by Christ before the assembled universe, and not tremble, Matthew 10:32-33. O consider this, and you will not hesitate a moment whom to serve; but will “choose that good part which shall never be taken away from you.” You will gladly “suffer affliction with the people of God, and esteem the reproach of Christ greater riches than the treasures of the whole world!”

Charles Simeon

2 Samuel 6:14

“And David danced before the Lord with all his might.”

True religion is, indeed, a source of joy. In this light it was viewed by the angelic host, when they proclaimed to the shepherds the birth of our Savior, saying, “Behold, we bring you glad tidings of great joy!” And thus was it found to be by the converts on the day of Pentecost, the Ethiopian Eunuch, the people of Samaria, Acts 8:8; Acts 8:39, and by all, in every place, who received the word aright, Acts 15:3. The Psalms of David place this matter beyond a doubt, they being almost one continued effusion of praise and thanksgiving.

In the history before us we have an extraordinary exhibition, strongly confirmatory of this truth. David was bringing up the ark of God to Jerusalem; and so strong were the emotions of joy within him, that, in the presence of not less than thirty thousand of his subjects, he danced before the Lord with all his might.

Let us consider,

I. The expressions of David’s joy.

Certainly, at first sight, it appears strange that a monarch, stripped of his royal robes, and clad in the simple clothes, should be dancing thus extravagantly, as it might appear, at the head of all his subjects. But he was serving and honoring his God; and therefore, under any circumstances, his joy would be great. But it was exceedingly heightened:

1. By his reflections upon the past.

The ark, with the exception of one short interval, had abode at Kirjath-jearim, for nearly fifty years, where it had been carried twenty years after its restoration by the Philistines who had captured it. David had greatly desired to bring it up to Jerusalem, where he had prepared a tabernacle for its reception. He ordered it to be put on a new cart, and drawn by oxen, in the manner in which the Philistines had restored it; forgetting that God had given special commands, that none but the Kohathites, who were Levites, should carry it; and that they should never either behold or touch it, but that it should be covered, and they should bear it by means of the staffs which were made for that purpose.

In its progress, the ark was shaken, at the threshing-floor of Nachon; and Uzzah, one of the conductors of it, put forth his hand to hold it up, lest it should fall; and for this error God struck him dead upon the spot! This judgment was intended as a rebuke, not to Uzzah only, but to all the priests and Levites who were present; and especially to David, who had been so regardless of the divine commands, with which he doubtless was well acquainted, and of which he ought to have been most strictly observant.

By this judgment David was disheartened, and he dared not to proceed, lest he himself, also, should be subject to the divine displeasure. Accordingly, the ark was turned out of its course, and carried to the house of Obed-edom, the Gittite. But during its continuance there, for the space of three months, such manifest and extraordinary blessings flowed down upon Obed-edom and all his family, that David was assured that God was reconciled towards him; and, inspired with fresh zeal, he proceeded again to bring it up from thence, taking especial care that everything should be conducted in God’s appointed way. After advancing only six steps, he stopped to offer burnt-offerings and peace-offerings; and then he felt in his soul, that God had accepted this service, and would crown it with good success, 1 Chronicles 15:1-3; 1 Chronicles 15:11-15.

Now, to enter into David’s feelings aright, we must mark the contrast between this present effort and that which had so lately failed; and we must remember, that, not content with expressing his gratitude to God by secret aspirations, he strove, by his open and visible acknowledgments, to inspire all his people with the same ardent gratitude with which his own bosom was filled. This will account for what might otherwise appear extravagant in this outward demonstration of his joy.

2. By his anticipations of the future.

The ark was the symbol of the divine presence; and by having it at Jerusalem, he hoped that he should have more easy access to Jehovah at all seasons, and bring down, both on himself and all his people, a rich abundance of spiritual blessings! Of this, David himself informs us in the 132rd Psalm, which he wrote on that express occasion. He tells us, that he had sworn he would not come up into his own house, nor go up into his bed, until he should have found out a place for the Lord, a habitation for the mighty God of Jacob. He then adds, “Lo, we heard of it at Ephratah, (Kiriath-jearim,) and found it in the fields of the wood; and we will go into his tabernacle, and worship at his footstool.”

Then, declaring what his prayers to God should be, he anticipates the future advent of the Messiah, and states the answers he should receive to his prayers, repeating the very words of his petitions as the precise terms of God’s promises, “The Lord has chosen Zion; he has desired it for his habitation. This is my rest forever; here will I dwell; for I have desired it. I will abundantly bless her provision; I will satisfy her poor with bread; I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn of David to bud; I have ordained a lamp for my anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish, Psalm 132:1-7; Psalm 132:13-18.”

After such prospects as these, can we wonder at any expressions of his joy, however ardent, or however extraordinary? Methinks, his zeal in this instance was temperance, and his excess was sobriety.

And now let me show,

II. What occasion we also have for joy at this time.

This whole matter was typical of our blessed Lord’s ascension into Heaven. In the 68th Psalm, written by David on this occasion, he says, “The chariots of God are tens of thousands and thousands of thousands; the Lord [has come] from Sinai into his sanctuary. When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious–that you, O LORD God, might dwell there! Psalm 68:17-18.” And Paul quotes these very words as declarative of our Lord’s ascension to Heaven, and the out-pouring of the Spirit upon his Church as the very bestowment of those gifts which he had obtained for her, Ephesians 4:8-12.

Here, then, we have already marked for us the nobler grounds of joy which we possess at this time,

1. In the dignity of the person so exalted.

The ark was dignified as a shadow and an emblem of the Lord Jesus; but we commemorate the exaltation of the Lord Jesus himself. And I wish you particularly to notice how this also was announced by the holy Psalmist, “Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The LORD Almighty, he is the King of glory! Psalm 24:7-10.”

2. In the richness of the benefits imparted by him.

In the passage before mentioned we see, in a general view, the gifts which our ascended Savior bestows upon his rebellious subjects. But who can recount them all, or even estimate so much as one of them aright?

See the first-fruits of those benefits on the day of Pentecost; and behold them spread over the face of the whole earth, and poured out in the richest possible abundance at this day. See the Savior “seated at the right hand of God, far above all principalities and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come!” See how God has put all things under his feet, and given him to be head over all things to the Church, which is his body, the fullness of him who fills all in all, Ephesians 1:20-23.” See him “exalted thus, and having a name given him above every name, that at the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father! Philippians 2:9-11.”

All these his victories must be contemplated, and all the felicity of his redeemed people both in time and eternity, before we can estimate, in any measure, what ground we have for joy in the resurrection and ascension of our blessed Lord.

My dear brethren, only view these things by faith as David did, and even your lowest notes will resemble those of “that sweet singer of Israel.” “God has ascended amid shouts of joy, the LORD amid the sounding of trumpets. Sing praises to God, sing praises; sing praises to our King, sing praises. For God is the King of all the earth; sing to him a psalm of praise! Psalm 47:5-7.”

But it will be profitable to inquire,

III. How far the expressions of our joy should correspond with David’s.

In point of ardor, we should not fall short of him, but should, if possible, exceed him. Yet in the mode of expressing our joy, I think he is not a proper pattern for us.

1. There is a great difference between his dispensation and ours.

The Jewish dispensation abounded with “carnal ordinances;” and every service of the saints was marked with outward and visible signs. Every penitent that would obtain mercy from the Lord must carry his appointed offering, and conform in everything to some peculiar law. The same must be done by those who would return thanks to God for mercies received.

But we, under the Christian dispensation, are to enter into our chamber, and shut our door, that we may not be seen by men, but be seen by Him only whom we serve—the heart-searching God, Matthew 6:6.

The Jews needed the priests to mediate between God and them.

But we may approach God, every one of us for ourselves, through that One Mediator, the Lord Jesus Christ; yes, and may enter into the holy of holies itself, through the blood of his sacrifice which he once offered for us on the cross, Hebrews 10:19-22. This, then, marks a broad line of distinction between David’s services and ours, and renders such “bodily exercise” as his, unsuitable to us.

2. Our frame of mind should be more spiritual and more refined.

I will not say that the body is not to participate in the emotions of our minds; for in this our fallen state such a sympathy must of necessity be called forth by any intense feeling, whether of joy or sorrow. But there is a delicacy and refinement in the Christian’s feelings; and the less they savor of what is physical, the better. A Christian’s joy is “the joy of the Holy Spirit;” and when it rises to the highest pitch, so as to be utterly “unspeakable,” it is then a “glorious joy,” such as the glorious saints and angels experience in Heaven, 1 Peter 1:8. Behold all of them before the throne of God; they are all prostrate on their faces, while yet they sing praises to God and to the Lamb. Their joy is a meek and holy joy; and I am sure that such is the joy that befits us in this lower world, compassed as we are with so many infirmities. I would rather recommend that, because it will be less likely to cast a stumbling-block before us, and less likely to deceive your own souls.

I am far from justifying Michal for casting such severe reflections on David. But her spirit shows what feelings will be generated in the bosoms of the ungodly, by anything which seems to border on excess. By an inattention to the feelings of others, we may do considerable injury both to ourselves and them also. Our Lord, therefore, cautions us “not to cast our pearls before swine, lest they turn again and rend us.” On such occasions, I think, we should rather put a veil over our faces, as Moses did, than blind them by a splendor which they cannot bear. Yet we are not so to regard the ungodly, as to be deterred from serving God in any, and in every, way that he requires. But if we bear in mind the infirmities of others, we may the better hope to allure them to the service of God, and to bring them to a participation of all the blessings which we ourselves enjoy.

Charles Simeon

2 Samuel 6:6-9

“When they came to the threshing floor of Nacon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled. The LORD’s anger burned against Uzzah because of his irreverent act; therefore God struck him down and he died there beside the ark of God. Then David was angry because the LORD’s wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah. David was afraid of the LORD that day and said, “How can the ark of the LORD ever come to me?”

The noblest use of power is to exert it for God. So David thought; for no sooner had he attained the quiet possession of the throne of Israel, than he determined to bring up the ark of God from Kirjath-jearim, where it had remained in obscurity perhaps for seventy years, and to place it in Jerusalem, where it might receive the honor due unto it. But, as people striving in the Grecian games “were not crowned except they strove lawfully,” and conformed to the rules prescribed for them—so neither can they be accepted who exert their influence for God, except they use it agreeably to the dictates of His revealed will. Accordingly in this very act David met with a repulse; the person whom he employed to bring up the ark was struck dead upon the spot; and the whole plan was disconcerted; yes the very frame of David’s mind also was changed, from joyous exultation, to vexation, sorrow, and despondency.

Let us contemplate,

I. The punishment inflicted on Uzzah.

Uzzah and Ahio, sons of Abinadab, having long had the charge of the ark in their father’s house, undertook to drive the cart whereon it was to be conveyed to Jerusalem. Ahio went before to prepare the way, and Uzzah drove the oxen; but, when they were arrived at the threshing-floor of Nachon, the oxen by some means shook the ark; and Uzzah, apprehensive it would fall, put forth his hand to keep it steady; and for this offence he was struck dead upon the spot!

Now at first sight it appears as if this punishment was exceedingly disproportionate to the offence; but we shall be of a very different opinion, if we consider,

1. The offence committed.

This was of a complicated nature; it was the offence, not of Uzzah only, but of David, and of the whole nation. As it related to Uzzah, it was highly criminal; for God, in the orders he had given respecting the removal of the ark from place to place, had directed that only the priests should touch the ark, or anything belonging to it; and that the Levites should carry it; and so strict was this order, that it was enforced by the penalty of death, “The sons of Kohath shall bear it (by its long staffs;) but they shall not touch any holy thing, lest they die! Numbers 4:15.” Now Uzzah was not a priest; and therefore he should on no account have presumed to touch the ark. It may well be supposed, that this violation of God’s command was the fruit of a habitual irreverence, which a long familiarity with the ark had nourished in his mind; and therefore God took this occasion of punishing his presumption.

But David, also, and all the nation were to blame; for the very accident that occasioned Uzzah to put forth his hand, arose from their criminal neglect. God had given plain directions about his ark; and had ordered that it should be carried on the shoulders of the Levites. The other articles belonging to the tabernacle were large and cumbersome; and for the conveyance of them God had given wagons and oxen; but “to the sons of Kohath he had given none; because the service belonging to them was, to bear the ark upon their shoulders, Numbers 7:6-9.” Why then was this forgotten? Why did David and all the priests and people presume to substitute another way, different from that which God had prescribed? The Philistines, it is true, had sent home the ark in this way; but they knew nothing of the directions given in the law, nor had they any of the sons of Aaron with them to employ in that service. Were these ignorant heathens a fit pattern for David to follow, in direct opposition to the commands of God? If David did not know what God had commanded in relation to the ark, should he not have examined; or should he not have inquired of the Lord, as he had so recently and so successfully done in reference to his conflicts with the Philistines? This neglect then was highly criminal, and justly merited the rebuke it met with.

2. The reason of noticing it with such severity.

Besides the enormity of the offence, there was additional reason for punishing it with severity, arising out of the very nature of that dispensation. God had shown himself so gracious and condescending towards that nation, that there was great danger lest they should entertain erroneous notions of his character, and overlook entirely his majesty and greatness. Indeed even his condescension itself would be undervalued, unless they should be made sensible of his justice, his holiness, and his power.

Hence on many occasions He had taken care to blend some displays of his power with the manifestations of his love.

When he came down upon Mount Sinai to give them his law, he accompanied the revelation with solemn demonstrations of his greatness.

When he had sent fire from Heaven to consume the sacrifices on his altar, and to declare his acceptance of them, he destroyed Nadab and Abihu by fire for presuming to burn incense before him with fire different from that which he had kindled, Leviticus 10:1-2.

When a single individual in the nation had offended him, he withdrew his protection from all, until the person was discovered and put to death, Joshua 7:5; Joshua 7:11-12.

Thus, he was now allowing the symbols of his presence to be transported to Jerusalem; and the people would be ready to think that they had conferred an honor upon him; he therefore showed them, that no service could be accepted by him, unless it were regulated by a strict adherence to his revealed will; and that while they received from him such signal tokens of his favor, they must at the peril of their souls conduct themselves towards him with the profoundest reverence, Leviticus 10:3. In this view the judgment inflicted upon Uzzah was an instructive lesson to the whole nation, and is a standing proof that “God is greatly to be feared, and to be had in reverence of all those who are round about him, Psalm 89:7.”

We lament however to observe,

II. The effect it produced on the mind of David.

Truly the best of men are but weak, when they are visited with any heavy trial. As fervent as David’s mind was, no sooner was he thus rebuked than he was filled,

1. With proud resentment.

It is probable that there was in his mind an undue degree of delight, from the idea that he was the honored instrument of thus exalting and glorifying his God. To meet therefore with such a check, in the midst of all his fame, and in the presence of all the great men of the nation, was very mortifying to his pride; and in an instant he betrayed what was in his heart! Had he been displeased with himself, it had been well; but “he was displeased” with God, whom he considered as dealing wrongfully and unjustly towards him.

Alas! that so good a man should indulge such an unhallowed disposition! Had he himself corrected one of his little children, he would have expected the child to conclude of course, from the very correction itself, that something was amiss in him, though he could not immediately see wherein the evil of his conduct lay; and should not David have exercised that same temper towards God? Should he not have concluded that God was too wise to err, and too good to do anything which was not strictly right? Should he not have acted, as he did on another occasion, “I was silent and opened not my mouth, because You are the one who has done this?” It is characteristic of the vilest of men to fly, as it were, in the face of God, Isaiah 8:21. Yes, it is their very employment in Hell to curse him for the judgments he inflicts! Revelation 16:9-11.

Did such a temper then befit “the man after God’s own heart?” No, he should rather have said, “It is the Lord; let him do what seems good to Him! 1 Samuel 3:18.” “I will bear the indignation of the Lord, because I have sinned against him, Micah 7:9.” But in this conduct of his, we have a lamentable illustration of that proverb, “The foolishness of man perverts his way, and his heart frets against the Lord! Proverbs 19:3.”

2. With unbelieving fear.

He now concluded that God was a hard master, whom it was impossible to serve; he therefore would not venture any more to take to himself the ark, “He was afraid of the Lord, and said, How shall the ark of the Lord come unto me?” This was a slavish fear, and utterly unfitting one who had so often experienced the most signal tokens of his favor. This was to act like the rebellious heads of the tribes, when, in their contest with Aaron for the priesthood, God had decided the cause against them, Numbers 17:12-13. Or rather it was a repetition of the conduct of the Philistines upon a precisely similar occasion, 1 Samuel 5:10-11.

But this was very unfitting his generally noble character. He should rather have instituted an inquiry into the reason of the divine procedure; and should have humbled himself before God for the errors that had been committed. For this he might have found precedents in plenty in the Sacred Records, Joshua 7:6; Judges 20:26; but he yielded at once to despondency, and dismissed the whole assembly of Israel, and left the ark to be taken in by anyone that was bold enough to receive it.

Such was his unhappy frame on this occasion; and such, alas! is the temper of many under the chastisements of the Almighty; they are ready to say, “It is in vain to serve the Lord; there is no hope; I have loved idols, and after them will I go”.

APPLICATION.

1. Let us be especially on our guard, when we are engaged in the service of our God.

God is a jealous God, and will not be trifled with! The conduct which would be connived at by him among the heathen, will provoke him to anger when observed among those who enjoy the light of Scripture revelation; and in proportion as we have the knowledge of him, may a conformity to his will be justly expected of us, Amos 3:2. Happy would it be, if the professors of religion would lay this thought to heart! for, so far are they from having any dispensation from the practice of morality, that a far higher tone of morals is expected of them; they are called upon to “shine as lights in the world,” and to “be holy as God himself is holy!”

And must not this thought be pre-eminently interesting to those who are engaged in the service of the sanctuary? “What manner of people ought they to be in all holy conversation and godliness!” Sins even of ignorance are highly criminal, Leviticus 5:17-19; but most of all in those of the priest. Compare the offerings required in Leviticus 4:3; Leviticus 4:13-14; Leviticus 4:27-28. Let those then who “bear the vessels of the Lord be clean, Isaiah 52:11.” Let a holy fear attend them in all their ministrations, lest, instead of finding acceptance with their God, they bring on themselves the heavier and more signal judgments. Miserable it is to die; but most of all to “die by the ark of God!”

2. Let nothing divert us from the path of duty.

If, when engaged in the service of our God, we meet with obstacles which we did not expect, let us search to find wherein we have done amiss. But let us not yield to despondency, as if it were impossible to please the Lord. Let us examine the Sacred Records, and pray for the teachings of the Holy Spirit, that “we may know what the good and perfect and acceptable will of God is;” then may we hope for success in our undertakings, and shall have tokens of God’s acceptance both in this world and the world to come. This may be applied to ministers with good effect.

Charles Simeon

2 Samuel 3:31-34

Then David said to Joab and all the people with him, “Tear your clothes and put on sackcloth and walk in mourning in front of Abner.” King David himself walked behind the bier. They buried Abner in Hebron, and the king wept aloud at Abner’s tomb. All the people wept also. The king sang this lament for Abner: “Should Abner have died as the lawless die? Your hands were not bound, your feet were not fettered. You fell as one falls before wicked men.” And all the people wept over him again.

[This message was given just after the assassination of Mr. Perceval.]

After the death of Saul, David was anointed king in Hebron; but still he reigned over one tribe only; for Abner had prevailed on the other eleven tribes to adhere still to the house of Saul, and to make Ishbosheth, the son of Saul, their king. From the unselfishness and forbearance which David manifested during all the persecutions which he experienced from Saul, we can have no doubt but that e would have rested satisfied with the government of one tribe, until God in his providence should open the way for the full possession of the throne of Israel; but Ishbosheth and his adherents accounted David an usurper, and therefore waged incessant war with him for seven years, 2 Samuel 2:10-11 with 2 Samuel 3:1.

At last however a circumstance occurred, which seemed likely to effect the promised union of all the tribes under David as their head. Ishbosheth had offended Abner by accusing him of immoral conduct with a concubine of Saul; and Abner, filled with resentment, determined to transfer his allegiance to David, and to carry over all the eleven tribes with him. Ishbosheth, knowing that Abner’s influence would effect this measure, acquiesced in it, and submitted to the terms prescribed by David as a preliminary to the league which should be made between them; he sent and took Michal, Saul’s daughter, from Paltiel her husband, and gave her up to David, from whom she had been wrongfully withheld.

Everything was now ready to be carried into execution; Abner had succeeded in his conference with David, and nothing remained but to bring over the heads of the eleven tribes to the plan proposed. But behold, the treachery of Joab defeated and destroyed the plan. Joab, just returned from an expedition against the Philistines, heard what Abner had done; and immediately expostulated with David on his credulity, for allowing Abner so to impose upon him; and then, sending privately in David’s name to Abner, as though some further communication with him was wanted, he met Abner on his return, and took him aside, and slew him.

This murderous act of Joab’s, together with its attendant circumstances, will furnish us with some very useful, and, at this time, seasonable observations.

We observe then,

I. That there is no crime so atrocious, but a person under the influence of a vindictive spirit will commit it.

Revenge was the principle from which Joab, in concert with his brother Abishai, acted on this occasion, verses 27, 30. Abner had slain his brother Asahel; and they sought to avenge his death. But if they had candidly considered, they might have found in this matter an occasion for gratitude rather than resentment; for Abner had exercised towards Asahel a forbearance and tenderness that could not reasonably have been expected; nor had lifted up a hand against him until the last extremity, 2 Samuel 2:20-23.

They were blinded however by their own passion, and overlooked everything for the gratification of it. Joab never once reflected on the baseness of the action he was about to perpetrate, nor on the loss which David and the whole nation would sustain, nor on the account which he should one day give of it to God; but with horrid treachery, and deliberate cruelty, plunged the dagger into the stomach of Abner!

Alas! alas! how awfully has this scene been renewed among us! It was no political animosity, but revenge alone, that instigated the murderer to the commission of his crime. Under the influence of that infernal passion he proceeded in the most deliberate manner to execute his cruel purpose. Thoughts of mercy and compassion found no place in his bosom. The injury that would be done to a fellow-creature, (who would in one instant be hurried into the presence of his God,) the bereavement that would be felt by all his family, and the loss that would be sustained by the whole nation, (a loss to all appearance irreparable,) seemed to him as nothing, when weighed against the gratifications of revenge. Nay, the thought of his own account that he should have to give at the judgment-seat of Christ could interpose no bar to the execution of his design. Yes, after the perpetration of the deed, he justified his act, continued impenitent to his dying-hour!

Ah! what an evil is revenge! What need have we to guard against the very thought of it rising in our hearts! Truly, we know not to what an extent the inundation may reach, when once the smallest breach is made in the dam that obstructs this current, Proverbs 17:14.

We all are called upon at this time to mourn on the sad occasion:

II. It is certain that the crimes of individuals will be imputed to us as national, if they are not nationally reprobated and deplored.

Of this David was aware; and therefore he endeavored to avert the guilt from the nation, by calling on them all to humble themselves before God, and to express their abhorrence of the crime in penitential sorrow, verses 28, 29, 31. On this occasion he himself set the example: he mourned, he wept, he fasted; he followed the corpse to the grave; he poured out the most pathetic lamentations over it; reflecting with just severity on the atrocity of the crime; and lamenting that he had not power to inflict punishment on the offenders, verses 33, 34, 35, 39; and it was greatly to the honor of his people that they participated so deeply in his affliction. All approbation of the crime was thus formally disavowed; and the guilt of it was made to rest on him who had committed it.

We rejoice that a universal abhorrence of the assassination has been expressed in our land; or, if there have been any so abandoned to all sense of duty both to God and man as to approve the deed, they have made themselves partakers of the crime, and contracted in the sight of God the guilt of murder. We would however remind you all, that this should be a season of deep humiliation among us, and of earnest prayer. We must mourn over the deed, and wash our hands in the blood of our great Sacrifice, if we would not have the guilt of blood imputed to us, or visited upon our land, Deuteronomy 21:1-9.

It is some consolation to us however to consider,

III. Whatever obstructions arise, God’s purposes shall surely be accomplished.

The establishment of David on the throne of Israel was now nearly completed; yet in the very moment of its completion, as it were, was it counteracted by this horrid crime; the influence that was to accomplish the measure was destroyed; and the rival monarch deterred from his purpose. No prospect now remained but that of continued war; and the very counsels of Heaven appear to have been defeated. But God’s counsel shall stand, though the expected instrument of its accomplishment is taken out of the way, and the greatest obstacle to its accomplishment remains. Accordingly in an unlooked-for way, the point was effected, and the promise made fifteen years before to David, was fulfilled.

We did hope, that by the elevation of him, whose loss we deplore, to the government of this country, God had designs of mercy toward us; and we have reason to adore our God for the benefits which through his instrumentality our nation has received. Such a character, all things considered, has rarely been seen at the head of our affairs; for piety is but a rare associate with political power. But, if the channel of God’s mercy is withdrawn, the fountain still is full; and if we plead with him to pour out his benefits upon us, he will yet find other channels through which to communicate them to our land.

True it is, that this is a season of uncommon difficulty, and the political horizon is gloomy in the extreme. No person being found to take the lead in our government; and new difficulties arising, by means of Russia being just about to be again involved in war with France; but we hope that our nation shall yet be preserved a blessing to the world; and that all the efforts which are making for the enlarging of our Redeemer’s kingdom, and which were sanctioned and aided by him whom we have lost, will yet be honored with success. “The kingdoms of the world shall become the kingdoms of the Lord and of his Christ;” and, though darkness should yet increase upon us, we hope and trust that “in the evening time it shall be light.”

But though God’s counsel shall stand, we are not the less accountable to him for our actions; nor can we doubt but,

IV. That however men may escape punishment in this world, their sins shall be recompensed in the world to come.

To that tribunal David looked forward, when he saw that “the sons of Zeruiah were too hard for him;” and he found consolation in the thought, that “the Lord would recompense the doer according to his wickedness, verse 39.” It was a misfortune to him to have a subject so powerful, that he could set the laws at defiance.

Through the goodness of God, the laws of our land are enforced; and the atrocious act that has been committed has met with its deserved recompense. But there are sins of a less heinous nature, which are committed daily with impunity. Let us not however suppose that they will be unnoticed by the Judge of the living and dead. The vindictive thought will there be judged, as well as the vindictive act. Yes, and the impure desire also, as well as adultery itself! For God will bring into judgment every secret thing, whether it is good or evil.

Nor will there be any respect of persons with him. Now there is a kind of partiality in favor of the rich and great; evils are allowed in them, which, if committed by people of the lower class, would be reprobated and abhorred; but the high and the low will hereafter be equally tried by the unerring standard of God’s law, and be judged “according to what they have done in the body, whether it be good or evil.” Let not the hope of impunity therefore encourage any man to sin; for God has warned us, that “though hand join in hand,” (yes, though earth and Hell should unite for the protection of any,) “the wicked shall not go unpunished!”

Charles Simeon

1 Samuel 30:6

“But David encouraged himself in the Lord his God.”

In seasons of prosperity, the superior happiness of a Christian is not visible to all; but in adverse circumstances, he has a manifest advantage over others. The ungodly, when the cisterns from whence they draw their water are broken or emptied, have no comfort left. But when every stream is dried up, the godly have still access to the Fountain itself. This was experienced by the Church of old, Habakkuk 3:17-18, and it is beautifully exemplified in the history before us. David was in great trouble, being suspected by the Philistines, plundered by the Amalekites, and threatened by his own soldiers—but in the midst of all, he encouraged himself in God.

We shall show,

I. What reason he had to do so.

Though reduced to the greatest extremities, David derived encouragement:

1. From the perfections of God as revealed in the word.

He was no stranger to the character of God as it was revealed to Moses, Exodus 34:6-7, or to the unnumbered illustrations of it which the history of his nation afforded him; consequently he knew that there was nothing too hard for God to effect, or too great for him to give.

2. From the experience which he himself had had of God.

The lion, the bear, the Philistine giant, and the murderous rage of Saul—had given him abundant proofs of God’s superintending providence, 1 Samuel 17:37; 1 Samuel 18:11; 1 Samuel 19:10-11. These he called to mind in this season of trial and distress Psalm 42:6; Psalm 77:10-11, and wisely judged, that, with such a Friend on his side, he had no cause for fear, 2 Corinthians 1:10.

3. From the covenant which God had made with him.

God had covenanted with him to give him the throne of Israel; hence he was assured that his life should be spared until this promise was accomplished. It was in this view that he was enabled to call God, HIS God; and the thought of this relation to God added ten-fold confidence to his soul.

While we admire the conduct of David in this particular, let us consider,

II. What reason we have to do likewise.

Certainly the grounds of David’s encouragement are equally calculated for our support.

God is still the same almighty and gracious Being as ever; his arm is not shortened, nor is his ear heavy with respect to us. We may also see much of his goodness in our own experience. Wonderful have been the ways in which he has dealt with us for the awakening, preserving, and sanctifying of our souls. He has also covenanted with us that “he will never leave us nor ever forsake us! Hebrews 13:5,” nor shall one jot or tittle of his Word ever fail. Are not these then grounds of encouragement to us as well as to David?

But we have far greater reason to encourage ourselves in God than David had.

We have seen more stupendous displays of God’s power.

David had read of the wonders wrought in Egypt and the wilderness. But what were these wonders when compared with the victories gained over all the passions and prejudices of the world by the preaching of a few poor fishermen?

We have beheld more astonishing exercises of God’s love.

The history of the Jews records many instances of God’s love towards them. But what were these when compared with the gift of his dear Son to die for us, and of his Holy Spirit to renew us? These things are as much beyond anything that David had ever seen, as the substance is beyond the shadow.

We have experienced more abundant proofs of God’s faithfulness.

How many promises, made to the Church at large, have been accomplished by the mission of Christ, and the gift of the Holy Spirit! And all the members of the Church, from its first establishment to the present moment, have found the promises of the Gospel fulfilled to them in their season! In proportion therefore as God’s faithfulness has been tried and ascertained, our confidence in him must be increased!

APPLICATION.

1. Let us endeavor to secure God as our God.

Unless God is ours, we can have but little reason to encourage ourselves in him. Let us then look to Christ, that through him we may find acceptance with God—so shall God be our Friend, our Father, and our “eternal great reward, Genesis 15:1; John 1:12; 2 Corinthians 6:18.”

2. Let us encourage ourselves in God.

We must expect to meet with many difficulties and troubles; nor can we find any grounds of encouragement in ourselves; but in God there is all that we can either need or desire. Are we then discouraged by outward difficulties or inward corruptions? let us direct our eyes to him, as our compassionate, almighty, and ever faithful Friend. Let us, like David, chide our unbelief, Psalm 43:5; and henceforth say with him, “In the day of my trouble I will call upon God! Psalm 86:7.”

Charles Simeon

1 Samuel 28:15

Samuel said to Saul, “Why have you disturbed me by bringing me up?” “I am in great distress,” Saul said. “The Philistines are fighting against me, and God has turned away from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do.”

That such a thing as witchcraft has existed, we cannot doubt; but what were the incantations used, or what power Satan had to work with and by them, we know not. Certain it is, that in the days of our Lord, Satan appears to have had a greater influence over the bodies of men than he possesses at this time. And as that was permitted of God for the more abundant display of Christ’s power, so it is probable that an extraordinary influence over the minds of men may, through the divine permission, have been sometimes exerted by Satan, that the evil tendency of that influence might be the more clearly seen, and the excellence of the divine government be more justly appreciated.

As for the various instances of witchcraft recorded in uninspired books, we can place no dependence whatever upon them; because there is often an undue degree of credulity even in great and good men, and a readiness to receive any report that is astonishing, without sufficiently examining the grounds on which it stands. But what is recorded in the Scriptures we may well believe; because it is revealed by One who cannot err.

The account given us of the witch of Endor is one of the most remarkable in the Scriptures; though there are in it some difficulties, which have occasioned a diversity of opinions respecting it. That, however, we may place it before you in an easy and instructive point of view, we shall consider the history of Saul connected with it; and particularly,

I. The state to which Saul was reduced.

This he himself specifies in the words of our text.

Long and obstinately had Saul continued to sin against the convictions of his own conscience; until at last he had provoked God to depart from him. While he was forsaken of his God, the Philistines made war against him, and invaded the land. Then he felt the need of an Almighty Protector, and sought to obtain direction and help from his offended God. But now God would not be found of him, or take any notice of his supplications. In various ways had God been accustomed to communicate his mind; but now he would return “no answer, either by Urim, or by a prophet, or by a dream.”

Such, alas! is but too frequently the state of ungodly men.

There are many who violate habitually the dictates of their own conscience, until they “vex,” and “grieve the Holy Spirit,” and utterly “quench” his sacred motions. No wonder if at such times trouble comes upon them; for indeed the whole creation are ready to “avenge the quarrel of God’s covenant,” whenever he shall withdraw from us his protecting hand; and whatever our trials are, or from whatever quarter they come, they will be incomparably heavier, from the consciousness that “God himself is become our enemy.”

Under their trials the most hardened of men will begin to relent, and will “pour out a prayer when God’s chastening hand is heavy upon them.” “When God slays them, then they will seek him,” as the Psalmist says. But at such seasons they are often made to feel what “an evil and bitter thing it is to forsake the Lord.” They call upon God, but “he will not hear them, because their hands are full of sin, Isaiah 1:15;” yes, he even “laughs at their calamity, and mocks when their fear comes, Proverbs 1:26-28.” He has repeatedly declared, that thus he would treat all who should “set up idols in their hearts, Ezekiel 14:1-7; Ezekiel 20:1-3 with Psalm 66:18.” Melancholy indeed is their state, who have no access to God in their troubles, nor any communications from him for their supports. Yet we can have but little acquaintance with the house of mourning, if we have not met with many such cases in the world.

Such was the unhappy state of Saul. Let us next proceed to notice,

II. The expedient to which Saul resorted.

Now he wished for the counsel of that minister, whom when living he neglected and despised, and,

To obtain an interview with Samuel, he took recourse to a witch.

In former days Saul had exerted himself, agreeably to God’s command, Leviticus 20:27, to banish witchcraft from the land; and now could not prevail on this woman to use her enchantments, until he had profanely sworn that no punishment would be inflicted on her. At his earnest entreaty, she prevailed to bring up Samuel before him. Many learned men have thought that Samuel himself did not appear, but that Satan assumed his shape and garb. But there is no intimation in the history that this was the case; on the contrary, every expression has directly the opposite aspect; and it seems that even the witch herself was beyond measure astonished at the unexpected success of her incantation.

It is urged on the other hand, that a witch could never prevail to bring Samuel from the grave, or his soul from the mansions of the blessed. True, but God might see fit to send Samuel on this occasion, to confirm all the threatenings which he had denounced when living; nor is there any weight in the objection, that he speaks of being “disturbed,” and “brought up,” because this was only popular language suited to the prevailing notions of the day; and when he speaks of Saul and his sons being “with him on the morrow,” he can only mean, that they should be removed into the invisible world by death. It seems clear, that, as God afterwards sent a living prophet to reprove Amaziah’s application to the heathen idol, so now he sent a departed prophet to reprove in Saul a similar offence. Compare 2 Kings 1:1-6 where the cases, and the outcome of them, are much alike.

Of what avail was this interview with Samuel? Samuel himself put the question to Saul, “Why do you ask of me, seeing the Lord has departed from you, and is become your enemy?” Vain indeed was that hope which sought in a broken cistern what the fountain alone could supply.

Equally vain are those refuges to which sinners flee, when they are forsaken by their God.

Men in a time of trouble will catch at anything for comfort! Some will endeavor to drown reflection in the cares or pleasures of the world; while others take refuge in infidelity; but not even Saul’s expedient was more vain than these; for what is there either in business or pleasure to satisfy a guilty conscience? Or what can infidelity adduce to disprove the truths which it would set aside? Such are the expedients, whatever they may be, whereby we labor to supply the place of an offended God.

From the close of the history we learn,

III. The misery Saul brought upon his own soul.

Great indeed were his disappointment and distress.

Behold the melancholy sequence: dejection, desperation, suicide! He fainted and fell as soon as ever he heard the fate that awaited him; and was with great difficulty persuaded to take such refreshment as was necessary for his support. But no humiliation of soul did he manifest; nor, as far as we see, did he present to God one single petition. He sank down in sullen desperation, determining to meet his fate, but using no effort to obtain mercy at the hands of God. The battle terminated according to the word of Samuel; and Saul himself, to prevent the mortification of falling alive into the hands of his enemies, fell upon his own sword, and put an end to his own existence! 1 Samuel 31:4.

But such are generally the effects of seeking in the creature, what can be found in God alone.

Many are oppressed with great dejection of mind; but if they would search out the causes of their trouble, they would find it generally to spring from unmortified lusts, and unrepented of iniquities. And how often does dejection lead to despair! As strange as it may seem, it is easier to abandon oneself to a hopeless despondency, than to renounce beloved sins, and persevere in a pledge inquiry after God. Yes; the heart, instead of relenting, is more generally “hardened through the deceitfulness of sin;” and when we begin to say, “There is no hope,” then we add, “I have loved idols, and after them will I go!” The close of all is, in too many cases, suicide. Men finding no relief in God, fly to death itself as the only remedy for the troubles of life. Ah! unhappy men, who venture thus to rush into the presence of that God, who has hidden his face from them!

Let us learn then to beware:

1. Beware of impenitence in sin.

Many who, like Saul, have been hopeful in their beginnings, fall from one sin to another, until they set both God and conscience at defiance. But however sweet sin may be in the mouth, it will prove as bitter in the belly! Sin will destroy all peace of mind, all hope in God, all prospect in eternity. O let it not be harbored in our hearts! Whatever our besetting sin is—let us never rest until we have repented of it, and washed it away in the Redeemer’s blood, and obtained the victory over it through the power and grace of God. If not purged out, sin will defile and destroy our whole souls.

2. Beware of seeking help in the creature.

God is the only refuge of sinful man; wherever we may look, there is no help for us in any other. Not only are men and devils unable to assist us; even all the angels in Heaven would be incapable of affording us any effectual help. Whatever creature we rest upon, it will prove only “as a broken reed, which will pierce the hand that rests upon it.”

We must learn in every difficulty to say with Jehoshaphat, “Lord, I have no power against this great company that comes against me, neither do I know what to do; but my eyes are upon you! 2 Chronicles 20:12.”

3. Beware of giving way to despondency.

To despair, is to seal our own condemnation. We must never conclude, that, because God has forsaken us, “he will be no more entreated.” Had Saul himself truly and sincerely implored mercy at his hands, God would not have utterly cast him off. “God never did, nor ever will, say to any: Seek my face in vain, Judges 10:10-16.”

Charles Simeon

1 Samuel 27:1

But David thought to himself, “One of these days I will be destroyed by the hand of Saul. The best thing I can do is to escape to the land of the Philistines. Then Saul will give up searching for me anywhere in Israel, and I will slip out of his hand.”

Of the dispositions of men, their fellow-creatures can judge only by external signs, either in word or deed. But God discerns them as they exist in the inmost recesses of the heart, and puts a just construction upon every motion there.

It does not appear that David had disclosed to anyone his feelings on the occasion before us; but the all-seeing God has told us what was the language of his heart, “David said in his heart, I shall now perish one day by the hand of Saul.”

It will be a profitable subject for our consideration, if we inquire,

I. In what light we should regard these fears of David.

Beyond all doubt, there was great occasion for fear.

The malignity of Saul against him was deeply noted. From the moment that Saul heard people celebrating the slaughter of ten thousands by David, while they ascribed the slaughter of only thousands to him, he “eyed him from that day, and forward, 1 Samuel 18:7-9.” The benefit which David had conferred in the slaughter of Goliath was of no account in his mind; so rancorous is “envy, even as rottenness in the bones! Proverbs 14:30.” Even on the very morning after this victory did Saul “cast his javelin at David, to smite him to the wall;” yes, twice was this effort made by Saul for David’s destruction; and “twice,” as it were by miracle, “did David avoid the stroke, 1 Samuel 18:11.”

Bent on the destruction of David, Saul had recourse to every expedient he could devise. He offered him his elder daughter to marry, and afterwards his younger daughter Michal; and set his servants to work upon his ambition to accept the offer, on purpose to involve him in war with the Philistines, so that he might fall by their hands, 1 Samuel 18:17-25. And when David had accomplished double the task imposed upon him, it only provoked the enmity of Saul so much the more against him, 1 Samuel 18:25; 1 Samuel 18:27; 1 Samuel 18:29.

Not having succeeded in this device, he “ordered Jonathan his son, and all his servants, to kill David, 1 Samuel 19:1;” which, if Jonathan had not made it known to David, would, by one or other of them, have been effected. And when, by the expostulations of Jonathan with his father, the order was revoked, and safety was guaranteed to David under the sanction of an oath, yes, and when fresh services to a vast extent were rendered by David, still did Saul’s heart burn with rage against him, insomuch that he again cast a javelin at him to destroy him, and sent messengers to watch and assassinate him in his own house, 1 Samuel 19:4-11; and to the fidelity of his wife alone he owed his preservation, 1 Samuel 19:11-17.

Still, with relentless fury, did this blood-thirsty monarch pursue him, with three successive bands of murderers; yes, and he himself also followed with a fourth, to seize and destroy David, 1 Samuel 19:18-24. Yet, notwithstanding the clearest possible interposition of God in his behalf, did Saul still determine upon his death, 1 Samuel 20:31, and even cast a javelin at his own son for presuming to intercede for him, 1 Samuel 20:32-33.

And when David had fled to Gath, and in his way had obtained from Ahimelech the priest, under pretext of being on urgent business from Saul himself, some temporary supply of food, together with Goliath’s sword; Saul, on hearing of it, slew no less than eighty-five priests by the hand of Doeg his informant, and then smote the whole city also with indiscriminate rage, “both men and women, children and infants, and oxen, and donkeys, and sheep, with the edge of the sword, 1 Samuel 22:18-19.”

Besides his own immediate servants, Saul had traitors in confederacy with him, and armies to execute his murderous projects. The men of Keilah, a fortified city, which David, with great prowess, had saved from the Philistine armies, instead of requiting his kindness to them as they ought, would have betrayed him into the hands of Saul, if David had not escaped from them, 1 Samuel 23:5; 1 Samuel 23:12-13. “Every day did Saul seek him” with indefatigable vigilance; so that he must have fallen, if God had not, as it were by miracle, preserved him, 1 Samuel 23:14. David had concealed himself in the woods, in the wilderness of Ziph; and the Ziphites, instead of affording him protection, voluntarily offered to deliver him into the hands of Saul, if he would come down to take him; and, in the wilderness of Maon, where David had taken refuge on a rock, did Saul actually encompass him with his armies, and would have apprehended him, but that he was forced suddenly to abandon his enterprise, in order to repel an invasion of the Philistines. With no less than three thousand men did Saul pursue him, as soon as he had rid himself of the Philistine invaders; so determined was he not to rest until he had slain David! 1 Samuel 24:2.

But that which most of all shows the reason which David had for fear, is, that Saul persevered in his wicked efforts, amidst all imaginable checks, both from God, and from his own conscience. In the wilderness of Engedi, David and his men were hidden in a cave. Saul, unconscious of any danger, went into that very cave wherein they were; and David, unperceived by Saul, who possibly might have lain down to sleep, cut off the skirt of Saul’s robe; and then followed him out of the cave with the skirt in his hand, and showed him how easily he might have put an end to the contest by the destruction of Saul himself.

On that occasion the murderous tyrant was overcome with gratitude; and with tears acknowledged, that his enmity against David was unmerited in the extreme, 1 Samuel 24:4; 1 Samuel 24:8; 1 Samuel 24:16-17.

Who would suppose, that, after such kindness, this wicked monarch could ever again renew his murderous attacks? Yet, on the Ziphites again offering their traitorous services, did Saul go down again to the wilderness of Ziph with three thousand men to seek him; and there again did he experience, at the hands of David, the same forbearance as before; and had the same decided evidence of it given him as before, by seeing the very spear that was at his bolster, and the cruse of water that was near it, in the hands of David, who might have slain him with the same facility that he had taken them! 1 Samuel 26:5-16.

On this occasion, Saul, a second time, acknowledged the injustice of his conduct towards David, and foretold that David would ultimately prevail, 1 Samuel 26:21-25. But how was it possible for David to place any reliance on the professions of such a man? Or, when the enmity of Saul was so deeply-rooted, so inveterate, so active, so widely diffused, and so continually persevering—how could David, who was the object of it, do anything but fear, and anticipate at last a fatal outcome? It is but justice to the character of David to state thus minutely the grounds he had for fear, more especially because we are constrained to say, that,

Nevertheless, in entertaining desponding fear, David sinned.

God had promised to David that he should sit upon the throne of Israel, 1 Samuel 15:28-29; 1 Samuel 16:12 with Psalm 89:19-24; and it was not in the power of man to make void the divine decree. Indeed, God had already shown, by his various interpositions in his behalf, that under his protection we are safe, even though men and devils should combine their efforts to destroy us. David should have remembered this, and not suffered anything to shake his faith in God.

I do not mean to say, that it was easy to exercise faith under such circumstances, and to preserve unruffled composure in the midst of so many perils. Conscious of our own infirmity, we can easily make allowance for him; but the point we have in hand is, to determine the quality of David’s conduct on that occasion; and we are constrained to say, that he should have, like his great progenitor, “against hope, believed in hope, Romans 4:18;” and have believed, that though he were actually slain, God would rather raise him again from the dead to sit on the throne of Israel, than allow one jot or tittle of his Word to fail, Hebrews 11:17-19. Thus it was that Abraham acted in reference to Isaac; and thus should David also have been “strong in faith, giving glory to God, Romans 4:20.”

But that we may bring this matter home to our own bosoms, it will be proper to inquire,

II. What similar apprehensions we have to guard against.

God has given to his people promises of exaltation to thrones of glory. But they also are surrounded with many enemies, and are exposed to many and severe conflicts. Hence they also are sometimes overcome with desponding fears; and are ready, “in their hearts” at least, “to say, I shall one day perish by the hands of my great enemy.” Now it is no uncommon thing to hear the parallel drawn between David and them; and to infer, from the sinfulness of David’s fears, a corresponding sinfulness in theirs. That we may enter justly into the comparison, I will state,

1. The similarities there is between the cases.

God has doubtless given us “a covenant ordered in all things and sure;” and his promises are so “exceedingly great and precious,” that we may well rest upon them with most unshaken affiance. In that covenant, God provides:

for our acceptance with him, through the blood of his dear Son;

for our renovation after his own divine image, through the influences of his Spirit;

for our perseverance in the ways of holiness even to the end,

and for our final admission to his heavenly kingdom.

He assures us, that he will “never allow anyone to pluck us out of his hands, John 10:28-29.” And, because we may well suspect the effect of our own weakness, he engages “never to depart from us to do us good; and to put his fear into our hearts, that we may never depart from him, Jeremiah 32:40.”

This covenant He has even “confirmed by an oath, that by two immutable things, in which it was impossible for him to lie, we might have strong consolation, who have fled for refuge, to lay hold on the hope set before us, Hebrews 6:17-18.”

But, on the other hand, our conflicts with our spiritual enemies are exceeding heavy, and with little intermission. The world, the flesh, the devil, are all confederate against us. They are diversifying their attacks in endless variety, while within our own bosoms there are traitors ready at all times to deliver us up into the hands of our enemies. Thousands of times are we saved from them, almost as by miracle; and enemies, which we thought were slain, rise up against us with renewed vigor; while Satan, baffled in one assault, goes and takes with him seven other spirits, mighty as himself, to renew the contest.

Is it to be wondered at, then, if the saints are sometimes discouraged, and ready to fear that they shall one day perish by these continual assaults? Or can they be considered as sinning against God, if they sometimes give way to desponding apprehensions?

To answer this, I will proceed to state,

2. The difference between the cases.

David was confessedly and altogether wrong; for the promises which had been made to him were personal, and were irrespective of any moral qualities in him. But those which are made to us, pertain to characters only; and then alone become ours, when we attain the character to which the promises are made.

For instance; not a promise in the whole book of God belongs to us, until we repent and believe the Gospel; so that, before we can actually apply the promises to ourselves with an assurance of our interest in them, we must inquire whether we have come to God in his appointed way. To expect the accomplishment of them to our souls without this, were presumption; so that, to ascertain the precise quality of our feelings, we must inquire carefully, what is the special ground of our fear. If we are afraid lest God should forget his promises, or leave us to perish, notwithstanding that we trust in him, our belief is highly criminal; but, if we doubt whether we have really come to Christ in his appointed way, we may be doing the very thing which our situation most imperiously calls for. “Examine yourselves, whether you be in the faith; prove your own selves, 2 Corinthians 13:5,” is a divine command; and, until we have an evidence in ourselves that we have fled to Christ for refuge, any confidence of our acceptance with God would be a fatal delusion.

The truth is, that men’s difficulties on this subject have arisen, in a great degree, from not distinguishing properly between the graces of faith and hope.

Faith has respect to the word of promise; and to be weak in the exercise of faith, is highly sinful.

Hope has respect to the thing promised; and that ought to vary according to the evidence which there is of our title to it.

If, therefore, we would judge how far our state of mind really corresponds with that of David, we must bear in remembrance this necessary distinction, and apply it to our state as occasion may require.

Let me, then, impress upon your minds these necessary hints:

1. Learn to distinguish between what is good and what is evil, in Christian experience.

Distinguish carefully between faith and presumption, on the one hand; and between fear and unbelief, on the other.

That which many call faith, is nothing but an unfounded confidence of their own acceptance with God; and a greater curse cannot befall us, than the attainment of such a faith as that.

On the other hand, that which many call unbelief, is a sense of our liableness to fall and perish; and a greater blessing than that cannot be bestowed on any child of man.

To all I say, and to all God says, “Be not high-minded, but fear;” for “blessed is the man who fears always.” Of God’s power or willingness to save you, it is not possible to be too fully assured; but of your own actual acceptance with him, your assurance must be in exact proportion to the evidence of it which is displayed in your life and conduct.

2. Let your anticipations be under the influence of faith.

Whatever God has spoken in his Word, shall surely come to pass. Now the Word of God has said:

“Unless a man is born again, he cannot enter into the kingdom of Heaven.”

“Unless you repent, you shall all perish.”

“He who believes not the Son, shall not see life; but the wrath of God abides on him.”

“Without holiness, no man shall see the Lord.”

Now you may anticipate the salvation of every penitent and believing saint, as surely as if you saw him in Heaven!

Just so, you may anticipate the damnation of every impenitent and unbelieving sinner, as surely as if you saw him already in Hell!

This, indeed, must be taken into the account, that it is supposed they retain their characters; for otherwise they shall actually change their respective dooms; the man who becomes righteous shall reap the fruit of his righteousness; and the man who departs from his righteousness, shall parish under an accumulated load of guilt and misery. This is God’s own express declaration, Ezekiel 18:26-28; and his dealings with men in the last day shall be in strict and uniform accordance with it. Our ways may be unequal; but “his ways are, and shall be equal, Ezekiel 18:29.”

3. Let nothing operate to drive you from God.

David said, “There is nothing better for me, than that I should speedily escape into the land of the Philistines,” and for this he is generally condemned, and perhaps justly too; though I cannot forget, that our Savior, under somewhat similar circumstances, was carried by divine direction into Egypt.

But respecting us there can be no doubt. Everything must drive us rather to God, than from him. Persecution, temptations, yes, even sin itself, must have this effect. We have no refuge whatever, but in God; and if, like Jonah, we were in the belly of Hell itself, we must cry unto him. Then “shall all things eventually work together for good.” Our very fears shall tend to keep us from undue confidence, and constrain us to cast ourselves more entirely upon God. And, if once they produce this blessed effect, we may rest assured, that not all the universe combined “shall ever separate us from his love! Romans 8:38-39.”

Charles Simeon (1759-1836)

1 Samuel 25:32-33

David said to Abigail, “Praise be to the LORD, the God of Israel, who has sent you today to meet me. May you be blessed for your good judgment and for keeping me from bloodshed this day and from avenging myself with my own hands.”

[N.B. Preached on May 14, 1812, being three days after Mr. Perceval’s assassination.]

The fidelity of the sacred historians is observable in every part of the divine records. A partial friend, or a person who was unduly concerned about the honor of religion, would have cast a veil over the facts which are contained in this chapter. They are, it must be confessed, extremely humiliating, and constrain us to exclaim, “Lord, what is man!” In the general we behold “the man after God’s heart” acting with a holy consistency, and meriting the character of a most exalted saint; but here we see him rushing to commit the most horrid iniquities, and restrained only by the special intervention of God’s providence.

In contemplating the history before us, we shall see,

I. What evils men would commit if left to themselves.

We do not wonder at the churlishness of Nabal.

Such characters are common; men, who, in point of temper, are “such sons of Belial, that a man cannot even speak to them, verse 17;” and whose every act constrains you to associate with their names the idea of folly, verse 25. They are worthless in themselves—yet contemptuous towards others; they are profuse and intemperate in convivial entertainments, but hard-hearted and niggardly in reference to the indigent and distressed But,

We are amazed at the cruel resentment of David.

The provocation which he had received was certainly great. He had been the greatest benefactor to his country. He was persecuted only for righteousness’ sake. Though driven to great straits, he had never allowed his soldiers to relieve his needs by plunder. He had afforded a protection to Nabal’s property and servants, without any remuneration whatever. He was peculiarly in lack of necessary provisions at this time; and from the preparations which Nabal had made for his feast he might have been supplied without any material inconvenience. His message to Nabal was most courteous and kind; yet Nabal’s answer was insolent in the extreme.

This however did not justify such fierce resentment as David manifested. He might justly have complained of Nabal; perhaps in his circumstances he might have been justified in demanding as a right what had been refused him as a gift. But to think of murdering Nabal, of murdering also every male belonging to him, was as atrocious a design as ever entered into the heart of man. Who would have conceived that such a thought should ever enter into the mind of him, who had so recently spared his most malignant enemy, and had been condemned in his own conscience for even cutting off the skirt of Saul’s garment?

It shows what great corruption there is in the human heart.

Truly the heart of man is “desperately wicked.” Even though renewed by divine grace, we are no longer able to stand, than while we are upheld by God himself. However long we may have persevered in holy obedience, we are yet liable to fall. However great the temptations which we have withstood in times past, we have no security but that we may be overcome by the smallest. Yes, there is nothing so vile, but we may be led to commit it—if we are not every moment strengthened from on high.

Who can contemplate the fall of Noah after his deliverance from the Deluge, and of Lot after his exemplary piety in Sodom, and not tremble for himself, lest he be overcome in an unguarded hour? “Let him who thinks he stands, take heed lest he falls!”

The subject further leads us to notice,

II. How much we owe to God for his providential restraints.

David expresses his obligations to God for delivering him from this temptation.

A servant of Nabal, fearing the effects of his master’s message, informed his mistress of the whole transaction; bearing testimony at the same time to the kindness and integrity of David’s conduct; and Abigail immediately adopted the most prudent methods of pacifying David’s resentment. Without loss of time she took a liberal portion of the provisions that had been prepared for the feast, and went with them herself to meet David. Happily she met David in the way; and by her consummate address completely disarmed his wrath, and averted the calamity which would have speedily ruined her whole family.

Instantly David recognized in her the divine interposition; and, while he blessed her for her advice, he blessed God for sending her to obstruct his bloody and vindictive purposes. It is worthy of observation, that David took scarcely any notice of her liberality which supplied his present needs, but fixed his whole attention on the deliverance which he had experienced from his own relentless fury; and well might he bless God for that interposition, whereby he was preserved from the blackest crime he could have perpetrated, and possibly too from the penal consequences of it to all eternity!

And have not we also reason to adore our God for similar restraints?

Let us reflect on our past experience, even in relation to revenge. Have we never had our minds so irritated and inflamed, as to feel a readiness to avenge ourselves? Are we sure, that if a murderous instrument had been at hand, we would not have used it? Have not others yielded to that temptation, who were to all appearance as little exposed to it as we; and can we be certain that a little further provocation would not have produced the same effect on us?

But let us inquire also in reference to other sins. Have criminal desires never risen so strong in our hearts, that we have owed it rather to some providential restraints, than to our own abhorrence of iniquity, that they were not actually fulfilled? We have witnessed often enough the falls of others; and to whom must we ascribe it if we ourselves have not fallen in like manner? Must we not say with the prophet, “You O Lord, have wrought all our works in us Isaiah 26:12.” Truly, if we would call to mind the various temptations which we have at any time experienced, and the various methods which God has used for our deliverance, we would behold such evidences of his paternal care, as would fill our hearts with wonder, and our mouths with praise!

Such are the reflections arising from a general view of our subject.

From a more particular inspection of it we may learn:

1. What a dreadful evil is revenge.

There is nothing so cruel, but a vindictive spirit will impel us to it. While under the influence of revenge, we overlook all consequences; we think nothing of the misery which we may entail on people that are innocent. David was not content with murdering Nabal, but would murder also every male belonging to him, though not one of them was a partaker of Nabal’s fault. Thus the incendiary, or the duelist, contemplates not for a moment the miseries he may inflict on others; the welfare of a whole nation would be of no account in his eyes, when compared with the gratification of his revenge!

O let us guard against the first risings of this malignant passion, Proverbs 19:11. let us bear in mind, that vengeance is not our prerogative, but God’s, Romans 12:19; and let us seek rather that noblest of all victories, “the overcoming of evil with good, Proverbs 24:29; Proverbs 25:21-22.”

2. What a blessing is a faithful admonisher.

David could scarcely express the obligation he felt to Abigail for her heavenly counsel. Thrice he blesses her, and God for her. And what reason have we to be thankful for:

the instructions of our parents,

the counsels of our friends,

and the admonitions of our ministers!

We shall never know from what evils we have been preserved by them, until the whole book of God’s remembrance shall be opened to us.

In the same light we may view those various circumstances of our life which may have appeared most calamitous. The loss of our health or property may have been thought afflictive at the time; but who can tell what he might have perpetrated, if these messengers of mercy had not been sent to arrest him in his course?

Let us then receive as from the Lord all those people or events, which may lead us to reflection. Let us in particular be thankful for reproof; and bear in mind, that almost any other person is a more competent judge of the propriety of our conduct, than we ourselves can be when under the impulse of any strong passion. If our friend possesses the wisdom and address of Abigail, let us value him the more; but, if not, let his advice be nevertheless welcome to our mind; and let him be highly esteemed by us in proportion to his fidelity, Proverbs 9:8-9; Proverbs 25:12; Proverbs 28:23.

3. What need have we all to pray against temptation.

We may, like David, have withstood the greatest trials—and yet fall, like him, by those which are comparatively light. We are far from being at all times alike. We have not a stock of grace at our own command. It is not the light of one hour, or of one minute, that will suffice for the next; nor is it any measure of grace already received, that will enable us to stand fast in the Lord. We must receive fresh communications every moment, and look continually to the Lord for guidance and support. Let us then beg of God to “hedge up our way with thorns, Hosea 2:6-7;” and, if preserved by him from falling, let us acknowledge him as the only source of our stability, Psalm 26:12; Psalm 41:12-13.

Charles Simeon (1759-1836)