Verse-by-Verse Bible Commentary
2 Samuel 1:17

Clarke's Commentary

Verse 2 Samuel 1:17. David lamented — See this lamentation, and the notes on it at the end of this chapter. 2 Samuel 1:21.

Bridgeway Bible Commentary

1:1-4:12 CIVIL WAR AFTER SAUL’S DEATH

Mourning for Saul and Jonathan (1:1-27)

David learnt of Saul’s death from one of Saul’s own men, an Amalekite who had become a citizen of Israel (1:1-4; see v. 13). The man clearly thought that by adding a few details to the story and by bringing Saul’s crown to David, he could win David’s favour (5-10; cf. 4:10).

As long as Saul lived, David had regarded him as the Lord’s anointed king and had consistently refused to harm him (cf. 1 Samuel 24:6; 1 Samuel 26:11). He therefore reacted with anger when the Amalekite claimed to have killed Saul, and ordered his swift execution (11-16).

In spite of all Saul’s hostility to him, David was generous to Saul in the song he composed in memory of him and his son Jonathan. David knew how the enemy Philistines would rejoice when they heard of Saul’s death, and he wished that the news could be kept from them (17-20). He cursed the place where Saul died (21), praised the bravery of Saul and Jonathan (22-23), and recalled the prosperity that Saul brought to the people (24). Most of all, he sorrowed over the loss of his true and faithful friend Jonathan (25-27).

Coffman's Commentaries on the Bible

THE FALSE REPORT OF SAUL'S DEATH
AND DAVID'S LAMENT FOR SAUL AND JONATHAN

There is no need for an introduction here, because the introduction for both First Samuel and Second Samuel was included in my commentary on First Samuel. The books were originally one volume, but due to the cumbersome size of the ancient rolls upon which books were inscribed, Samuel was divided into two rolls.

Coffman's Commentaries on the Bible

DAVID'S LAMENTATION FOR SAUL AND JONATHAN

"And David lamented with this lamentation over Saul and Jonathan his son, and he said it should be taught to the people of Judah; behold, it is written in the Book of Jasher. He said: "Thy glory, O Israel, is slain upon thy high places! How are the mighty fallen! "Tell it not in Gath; publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult. "Ye mountains of Gilboa, let there be no rain upon you, nor upsurging of the deep! for there was the shield of the mighty defiled, the shield of Saul not anointed with oil. "From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. "Saul and Jonathan, beloved and lovely! In life and death they were not divided; they were swifter than eagles, they were stronger than lions. "Ye daughters of Israel, weep over Saul, who clothed you daintily in scarlet, who put ornaments of gold upon your apparel. "How are the mighty fallen in the midst of the battle! Jonathan lies slain upon thy high places. "I am distressed for you, my brother Jonathan; very pleasant have you been to me; your love to me was wonderful, passing the love of women. "How are the mighty fallen, and the weapons of war perished"."

"Lamented… lamentation" "These words must be understood in the technical sense of a funeral dirge or a mournful elegy."Albert Barnes, op. cit., p. 73.

It is of interest that David's eulogy of Saul made no reference to his faults and sins. As Matthew Henry said, "This was proper, because, although there was no preventing such things from appearing in Saul's history, yet they were very properly left out of his eulogy."Matthew Henry's Commentary, Vol. 2, p. 450.

"The Book of Jasher" This book has not come down to us, but it once existed; and, "It was evidently one of the sources used by the author of the Books of Samuel"The New Bible Commentary, Revised, p. 302.

"How are the mighty fallen!" This expression has been repeated countless times at the funerals of great men. Here it begins and closes this remarkable dirge.

"Tell it not in Gath" The great pity of such a defeat as Israel had suffered would be, of course, the cause of great exultation and rejoicing in the cities of the Philistines; and here, "David deprecates the spread of such news."International Critical Commentary, op. cit., p. 258. "In course of time, this expression became a proverb (Micah 1:10)."The Pulpit Commentary, op. cit., p. 5.

"Ye mountains of Gilboa" Here a curse is pronounced upon the mountains which were the scene of Saul's death. "This curse still seems to lie upon the mountains of Gilboa, for they are still naked and sterile."Jamieson, Fausset, and Brown's Commentary, p. 196.

"The bow of Jonathan turned not back" In this and the following verse, David praises the fallen warriors. With their weapons they took a great toll of the enemy; they were swifter than eagles, stronger than lions.

"Ye daughters of Israel, weep over Saul" Here the women of Israel are commanded to grieve over the loss of him who had adorned them in scarlet and placed ornaments of gold upon their apparel. "This shows that great advances in prosperity and culture had come to Israel during the years of Saul's monarchy."The Pulpit Commentary, op. cit., p. 6.

"I am distressed for you, my brother Jonathan" In the latter part of the lamentation, David speaks lovingly of his friend Jonathan.

Many scholars have praised the beauty of this lamentation. Porter has this: "It is a passage of great literary beauty even in translation; its haunting cadences in the King James Version give it an imperishable place in English literature."The New Layman's Bible Commentary, p. 405.

"And the weapons of war (are) perished" This is not a reference to such things as swords, bows, and arrows. "The parallelism suggests that the weapons of war are Saul and Jonathan themselves."International Critical Commentary, op. cit., p. 264.

Barnes' Notes on the Whole Bible

The words lamented and lamentation must be understood in the technical sense of a funeral dirge or mournful elegy. (See similar dirges in 2 Samuel 3:33-34; and 2 Chronicles 35:25.) This and the brief stanza on the death of Abner are the only specimens preserved to us of David’s secular poetry.

Smith's Bible Commentary

Second Samuel, chapter one.

First Samuel dealt with the reign of King Saul over Israel, and it ends with the death of Saul at the hands of the Philistines. Saul, the tragic story of a man who had many natural abilities, and many God-given opportunities; yet, his was a wasted life, and never achieving the full potential of his being. A life of failure because he failed to submit himself totally to God.

As the prophet Samuel said to him, "Because you have rejected the Lord from ruling over you," and that was the basic flaw of Saul's life, he had rejected the Lord from ruling over his own life. He was a self-determined, self-governed man, self-willed, and that destroyed him from achieving and attaining those things that God intended for his life. The story of failure. Dying at the hands of the Philistines, his body being mutilated, hung on the wall of the temple in Bethshan, until the men of Gilead came and cut it down, and buried it over in Gilead, the other side of Jordan.

Now the fact that the men of Jabeshgilead broke through the lines of the Philistines and rescued the bodies of Saul and his sons is interesting because Saul's career as king sort of began with the situation that developed at Jabeshgilead. There was an invading king who came to Jabeshgilead and demanded that the inhabitants of Jabeshgilead surrender, or that they capitulate to him, on the basis of plucking out the eyes of all of the men, and laying them out, the right eyes, and laying them out before them. So they cried unto Saul for help, who came with the army of Israel, and destroyed this invading army.

So the city of Jabeshgilead was saved by Saul, and that was the thing that sort of catapulted Saul into prominence and into acceptance by the people as king over Israel. Up until that time there were men who were saying, "Saul rule over us, who is he?" and there were those that were objecting to Saul's reign. But when he came to the rescue of Jabeshgilead led the armies of Israel to victory, then he was catapulted into the limelight, became the king over Israel. So it is significant that the men of Jabeshgilead who came and rescued his body, they of course felt a great obligation and debt to Saul.

Now Saul's greatest failure perhaps was his failure to obey the commandment of God, to utterly wipe out the Amalekites. God sent him down against Amalek. With the instructions he's to utterly wipe them out. When he came back from the victory, and Samuel came out to meet him, he greeted Samuel with the words, "As the Lord liveth, I have done everything the Lord commanded me to do." That was a giant lie. He had not done everything the Lord had commanded him to do. He had not utterly destroyed the Amalekites. He had left many of them alive. He utterly destroyed the weakest of the cattle, the ill-favored sheep, but he kept the best of cattle, the best sheep, he kept king Agag alive, plus he allowed many of the other Amalekites to live.

Now in scripture there is interesting typologies, so that Egypt becomes a type of our old life in the bondage of sin in the world. The Red Sea becomes a type of baptism where I come out of the old life and into a new relationship with God. The wilderness becomes a type of that life, though redeemed; yet still dominated by the flesh. Coming into the Promised Land is a type of coming into the full walk and life of the Spirit. In biblical typology Amalek is a type of the flesh life. There are many places in the scriptures where Amalek is given as a type of the flesh, and the life of the flesh. Thus, when God ordered the utter destruction of the Amalekites, God was ordering in a sense, the utter destruction of the flesh.

In Romans eight, it said, "If we thereby do mortify the deeds of the flesh," or put to death "the deeds of the flesh, we shall live. Know ye not that your old man was crucified with Christ?" As Paul declares, "I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me."

Now God has not developed any programs of reform for your flesh. God has only one edict for your flesh, and that's let it be crucified. The Bible says, "Give no place for the flesh to fulfill the desires thereof." God ordered its utter destruction. It's not to rule over you. By the Spirit mortify the deeds of the flesh, in order that you might live. For the mind of the flesh is death. God doesn't seek to reform, or modify our fleshly activities, He said, "Don't give any place for them, let it be crucified." Thus the command to utterly, utterly wipe out the Amalekites is an important command in a spiritual sense.

As we get into the first chapter of second Samuel, we see something very interesting indeed.

Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites ( 2 Samuel 1:1 ),

Now you see the Amalekites were still very much alive, David had had an experience with them when he took his men and went up to join with Achish in the battle because the city of Ziklag where he was living was emptied of all of the men. The Amalekites came in and stole all of their things, burned their city, and took all of their wives and children captive. Now had Saul utterly destroyed the Amalekites, they couldn't have done this. You know if you leave a place for the flesh, it's going to come back to haunt you. If you leave a foot hold of the flesh in your life, it's gonna come back to destroy you.

So David and his men were two days in Ziklag; And it came to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes torn, and he had earth upon his head: [Or he put dirt upon his head.] and so it was, when he came to David, that he fell to the earth, and he did obeisance. And David said unto him, Where have you come from? And he said, Out of the camp of Israel I have escaped. David said unto him, How did the battle go? I pray thee, tell me. And he answered, The people are fled from the battle, and many of the people are fallen and dead; and Saul and Jonathan his son are dead also. And the young man that told him said, As I happened by chance there on mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and the horsemen were following hard after him. And when he looked behind him, he saw me, and he called unto me. And I answered, Here I am. And he said unto me, Who are you? And I answered him, I am an Amalekite. [One from that nation that God ordered Saul to utterly destroy.] And he said to me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me. So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and his bracelets, and I have brought them to you ( 2 Samuel 1:1-10 ).

Now one of two things here. In the last chapter we read that Saul fell on his sword and died. It may be that this Amalekite is making up this story about Saul, thinking that he's gonna get in good with David, because he killed David's-it would be wrong to say David's enemy, because actually Saul was never David's enemy. David was an enemy of Saul. But the one who had been trying to destroy David, David's adversary. And maybe he felt that by making up a story, "I killed him," that he would find favor in David's eyes. It could be this is a lie, and it could be that it is true.

In the last chapter we read that Saul turned to his armourbearer and said, "Kill me," because he had been shot through with an arrow. He figured he was gonna die, and he didn't want the Philistines to catch him, and torture him actually. He was afraid of being tortured by them, as they'd get him alive. So he asked his armourbearer to kill him, but the armourbearer was afraid to do it. So Saul set out his sword in front of him, and he lunged himself out on his sword to run it through him to kill himself. When his armourbearer saw that Saul had fallen upon his sword, he set his sword out and he fell upon his sword also.

Now it could be that the young man is telling the truth. Even after running himself through with his own sword, falling on his sword, it could be that still he had not fully, still he was still alive, and he saw this young man, said, "Who are you?"

"I'm an Amalekite."

"Kill me please I don't want the Philistines to torture me, catch me and torture me." It could be that he did slay him, or it could be that he's making up this story, that he came and found Saul dead, ripped off his crown and bracelets and made up the story. I don't know. You're only left to conjecture. Nobody really knows for certain.

However there is an interesting thing here, if indeed this young man did kill Saul, it would make an interesting spiritual analogy concerning our flesh, and that is if we don't utterly destroy the flesh, ultimately the flesh is going to destroy us. Had he utterly wiped out the Amalekites, then this young Amalekite boy could never have killed him. But his failure to obey the Lord, and utterly wipe out the Amalekites, it came back and a young Amalekite boy killed him. It is true that God tells us to put to death the flesh, the things of the flesh because if we don't, if we keep making allowances and tolerate our flesh, you can be sure the flesh is gonna come back and destroy you. Make no provisions for the flesh life, walking after the flesh, but walk after the Spirit.

So David, when he got this news, wept and he fasted. He wouldn't eat anything. And he began to mourn the death of Saul and Jonathan.

Then David took hold of his clothes, and he just ripped them; [Of course this was always a sign of great emotion and feeling, you just ripped your clothes.] he mourned, and wept, and fasted until the evening, for Saul, and Jonathan, and for the people of the LORD, and for the house of Israel; because they had fallen by the sword. And David said to the young man that told him this, Who are you? And he answered, I am the son of a stranger, I'm an Amalekite. And David said to him, Weren't you afraid to stretch forth your hand against the anointed of the Lord ( 2 Samuel 1:11-14 )?

"How is it that you would destroy God's anointed?" Now again it is interesting the tremendous respect David had for the anointing of God. This marvelous respect for God's anointing upon a person's life. Because of that anointing upon Saul, because he had been anointed to be king, David wouldn't touch him.

Now David did prophesy, "God will either strike him, or he may fall in battle," and as David said, "he may fall in battle," exactly what did happen to Saul, he fell in battle. But David wouldn't touch him. "I'll not stretch forth my hand to touch God's anointed."

So when this young man came and said that, "He begged me, and I killed him." David said, "Weren't' you afraid to touch God's anointed?"

And he called one of his young men, and he said, Fall on him [with your sword because he dared to touch the anointed of God. And so one of David's young men fell upon him,] and killed this young man. [Who thought no doubt that David would promote him, and give him a position of honor, maybe even give him a reward for what he had done, and David rewarded him, but not as he thought.] And David said, Your blood be upon your head; because from your own mouth you've testified against yourself that you have slain the Lord's anointed. And David lamented with this lamentation over Saul and over Jonathan his son: [This beautiful lamentation of David.] (Also he had them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.) [And this is his lamentation.] The beauty of Israel is slain upon thy high places: how are the mighty fallen. Tell it not in Gath, [Which was one of the principal Philistine cities.] publish it not in the streets of Ashkelon; [Which was another of the five major cities of the Philistines.] lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph ( 2 Samuel 1:15-20 ).

Actually when the men came back from the war with the victories and all, the young girls would get their tambourines and they would come out in their dances. They would go through their dances praising the men for their battle, and their valor, and their victories and all. David could see the celebrations in his mind that were going on in these Philistine cities. Because this mighty man Saul, and this beloved friend Jonathan were slain. So he's crying out, "Don't publish it in Gath. Don't publish it in Ashkelon lest the daughters of the Philistines come out in their dances, and they rejoice."

Then he turned to the Mount Gilboa where Saul fell, and he said,

Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, and the shield of Saul, as though he had not been anointed with oil. From the blood of the slain, and from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions ( 2 Samuel 1:21-23 ).

Now this sort of curse upon Mount Gilboa, because Saul had fallen. "Let there not be the dew of heaven, or rain fall upon thee. Let there not be wheat fields grow upon thee." Very interesting because you go to Israel today, and look at Mount Gilboa, and it's barren, a rocky, barren mountain. Now all around it the mountains are just covered with trees lush, beautiful, and green. But Gilboa stands out because of its barrenness.

Now I guess the people of Israel sort of helped this prophecy out because in all the reforestation of Israel, they planted millions of trees, but they won't plant trees on Mount Gilboa because of this lament of David.

So it is interesting that Mount Gilboa remains barren to the present day, in fulfillment of this lament of David. It's always just sort of interesting to look at Gilboa, and see the barrenness of it, and then remember "Ye mountains of Gilboa, let there be no dew, neither let there be any rain upon you, or fields of offerings."

Then he addresses himself to the daughters of Israel,

Ye daughters of Israel, weep over Saul, who clothed you in scarlet, and with other delights, who put on ornaments of gold upon your apparel. How are the mighty fallen in the midst of the battle. O Jonathan, thou wast slain in thine high places. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. How are the mighty fallen, and the weapons of war perished ( 2 Samuel 1:24-27 ).

Now there are some perverted minds who declare that David and Jonathan had homosexual relationships, a homosexual relationship going between them because of this declaration of David, and such thing is the worst kind of trash. It's blasphemous. No such thing is inferred from this in the Hebrew text at all. It's blasphemous. "

Dr. Constable's Expository Notes

1. David’s discovery of Saul and Jonathan’s deaths ch. 1

1 Samuel 31 and 2 Samuel 1 record the transition that took place in the royal leadership of Israel. 1 Samuel 31 contains the factual account of Saul’s death. One writer saw no reason why both accounts could not be true. [Note: See Leon Wood, Israel’s United Monarchy, p. 168]

Dr. Constable's Expository Notes

David’s lament for Saul and Jonathan 1:17-27

Students of David’s lament over Saul and Jonathan’s deaths have called it the Song of the Bow (cf. 2 Samuel 1:22). Laments over the deaths of individuals are not uncommon in the Old Testament (cf. 1 Kings 13:30; Jeremiah 22:18; Jeremiah 34:5; Ezekiel 28:12-19; Ezekiel 32:2-15). The only other of David’s laments over an individual’s death recorded in Scripture were for Abner, Saul’s commander-in-chief (2 Samuel 3:33-34), and David’s son Absalom (2 Samuel 18:33). Many people in Judah learned and sang David’s lament over Saul and Jonathan’s deaths (2 Samuel 1:18). The Book of Jasher (2 Samuel 1:18) is no longer extant (cf. Joshua 10:13).

"How the mighty have fallen" is the key refrain in the song (2 Samuel 1:19; 2 Samuel 1:25; 2 Samuel 1:27). It forms an inclusio that brackets the entire poem as well as appearing in the middle. The strophes gradually diminish in force with the falling away of the sorrow expressed therein. [Note: C. F. Keil and Franz Delitzsch, Biblical Commentary on the Books of Samuel, p. 289, argued for three strophes, while William H. Shea "Chiasmus and the Structure of David’s Lament," Journal of Biblical Literature 105:1 (1986):13-25, saw five, and Youngblood, p. 810, seven.] The lament lauds the fallen heroes, mourns their deaths, and praises their bravery, inseparable love, and Saul’s virtues (2 Samuel 1:19-24). It then expounds David and Jonathan’s friendship (2 Samuel 1:25-26) and concludes with a final sigh of grief (2 Samuel 1:27).

Jonathan had remained loyal to Saul as his father and as the Lord’s anointed even though Saul had many faults. The reference to "your beauty" or "your glory" (2 Samuel 1:19) may be a reference to Jonathan (cf. 1 Samuel 14:4-5; 1 Samuel 14:10; 1 Samuel 14:12-13). One writer believed that the Hebrew word hassebi, translated "your glory" or "your beauty," should be "the gazelle," and that this was a nickname for Jonathan. [Note: David Noel Freedman, "The Refrain in David’s Lament Over Saul and Jonathan," in Ex Orbe Religionum: Studia Geo Widengren Oblata, part 1, p. 120.] Gath and Ashkelon (2 Samuel 1:20) were the easternmost and westernmost cities in Philistia respectively and therefore probably represent the totality of that nation. [Note: David L. Zapf, "How Are the Mighty Fallen! A Study of 2 Samuel 1:17-27," Grace Theological Journal 5:1 (1984):113.] The Hebrew words translated "beloved" or "loved," and "pleasant" or "gracious" (2 Samuel 1:23), refer to physical attractiveness and fundamental devotion respectively. They occur again together in 2 Samuel 1:26 but in reverse order where we read "love" and "pleasant" or "dear."

"Taken together the two words articulate a peculiar and precious bonding with David." [Note: Walter Brueggemann, First and Second Samuel, pp. 216-17.]

Saul’s reign had been good for Israel economically. He had been a source of some blessing because he was God’s anointed even though he also caused sorrow (2 Samuel 1:24; cf. 1 Samuel 14:47).

"The separate treatment of Jonathan in a fake coda [2 Samuel 1:25] subtly shows David’s preference for him [over Saul]." [Note: Zapf, p. 121.]

David considered Jonathan’s love better than that of women (2 Samuel 1:26). The Hebrew word translated "love" here appears as "friendship" in Psalms 109:4-5 (NIV). David was not alluding to some perverted type of love that he shared with Jonathan but to covenant and political loyalty. [Note: See Youngblood, p. 816; and Robert North, "Social Dynamics From Saul to Jehu," Biblical Theology Bulletin 12:4 (1982):112. ] One writer argued that Jonathan’s love for David was tantamount to a homosexual relationship. [Note: T. Horner, Jonathan Loved David: Homosexuality in Biblical Times.] David probably meant that he and Jonathan enjoyed a oneness that most married couples do not, because of their deep and strong commitment to Yahweh as well as to one another. The "weapons of war" that had perished (2 Samuel 1:27) may refer to the Israelite soldiers who had perished in the battle. They probably refer to Saul and Jonathan metaphorically (cf. the metaphorical reference to Jonathan in 2 Samuel 1:19). [Note: See Stanley Gevirtz, "David’s Lament Over Saul and Jonathan," in Patterns in the Early Poetry of Israel, p. 95. For additional studies of this song, see James Kennedy, "David’s Lament over Saul and Jonathan: 2 Samuel 1:19-27," American Journal of Semitic Languages 32 (1916):118-25; William L. Holladay, "Form and Word-Play in David’s Lament over Saul and Jonathan," Vetus Testamentum 20:2 (April 1970):153-89; and William H. Shea, "David’s Lament," Bulletin of the American Schools of Oriental Research 221 (February 1976):141-44. Gale A. Yee argued that this passage is a parody and was the basis for Isaiah 14:4b-21 in "The Anatomy of Biblical Parody: The Dirge Form in 2 Samuel 1 and Isaiah 14," Catholic Biblical Quarterly 50:4 (October 1988):565-86.]

Even when Saul died, David acted properly toward the Lord’s anointed. This shows his regard for Yahweh’s leadership over Israel. Jonathan would have succeeded Saul on the throne customarily, but now he was dead too. Even though David saw in the deaths of these men the removal of obstacles to his coronation, he did not rejoice. David’s funerary lament over Saul’s death recalls Jesus’ lament over the death of Jerusalem (Matthew 23:37-39).

In the Saul and David narrative just completed (1 Samuel 16 -2 Samuel 1) the importance of the anointed one surfaced many times. To be right before God and to enjoy His blessing, one had to respond properly to His anointed. This always holds true, especially concerning God’s anointed, Jesus Christ. As Yahweh’s anointed David was to lead Israel in its battles. David began doing this with a shepherd’s tools rather than with those of a warrior, showing that he would be an ideal leader. He led as a shepherd. Many in Israel, even the royal family of Saul, as well as many outside the nation (among the Philistines, Amalekites, et al.), recognized that God was bringing blessing to Israel through David. Like the ark, David went into exile in Philistia, but the Philistines sent him back because he was a greater threat than a help. This shows that God had been with David as He had been with the ark.

The major conflict between Saul and David in 1 Samuel 16 through 2 Samuel 1 contains eight sub-conflicts: God’s Spirit left Saul and came upon David at his anointing (ch. 16). Goliath and Saul conflicted with David (1 Samuel 17:1 to 1 Samuel 18:5). Saul conflicted with David and Saul’s household (1 Samuel 18:6 to 1 Samuel 20:42). Saul and Doeg conflicted with David and Israel’s priests (chs. 21-22). Saul conflicted with David in the wilderness (chs. 23-26). Saul and his heirs conflicted with the Philistines (chs. 27-29). The Amalekites conflicted with David (ch. 30). Finally Saul and Jonathan conflicted with the Philistines (1 Samuel 31 -2 Samuel 1).

The basic conflict between Saul and David recalls the one between Samuel and Eli’s sons. Saul was the epitome of what Israel wanted in a king. David, on the other hand, was the youngest son in his family, a shepherd, and even a surprise to Samuel as God’s choice. David became what the ark had been earlier in 1 Samuel: the source of blessing for the godly and of trouble for the ungodly. He was largely the fulfillment of Hannah’s desire for an anointed one (1 Samuel 2:10). [Note: Martin, pp. 39-40.]

Both Samuel (1 Samuel 7) and David (1 Samuel 17:1 to 1 Samuel 18:5) defeated the Philistines who had no regard for Yahweh, though they did acknowledge His power. In contrast, Saul was never able to do so except with Jonathan’s help. Only those deeply committed to Yahweh could overcome His enemies (cf. Mark 9:14-29).

Gill's Exposition of the Whole Bible

And David lamented with this lamentation over Saul, and over Jonathan his son. Composed the following elegy on account of their death, and sung it in a tune agreeable to it, he and the men that were with him.

Henry's Complete Commentary on the Bible

      17 And David lamented with this lamentation over Saul and over Jonathan his son:   18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.)   19 The beauty of Israel is slain upon thy high places: how are the mighty fallen!   20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.   21 Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.   22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.   23 Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.   24 Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.   25 How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places.   26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.   27 How are the mighty fallen, and the weapons of war perished!

      When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,

      I. The orders David gave with this elegy (2 Samuel 1:18; 2 Samuel 1:18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Genesis 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, 1 Samuel 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (1 Chronicles 12:2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deuteronomy 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Joshua 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.

      II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,

      1. A man of an excellent spirit, in four things:--

      (1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum--Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man--earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (2 Samuel 1:21; 2 Samuel 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Leviticus 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (2 Samuel 1:19-21; 2 Samuel 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned,1 Samuel 14:47. His sword returned not empty, but satiated with blood and spoil, 2 Samuel 1:22; 2 Samuel 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (2 Samuel 1:23; 2 Samuel 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, 2 Samuel 1:24; 2 Samuel 1:24. The daughters of Israel he clothed in scarlet, which was their delight.

      (2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (2 Samuel 1:25; 2 Samuel 1:25): O Jonathan! thou wast slain in thy high places! which (compared with 2 Samuel 1:19; 2 Samuel 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (2 Samuel 1:26; 2 Samuel 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.

      (3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, 2 Samuel 1:20; 2 Samuel 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God.

      (4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (2 Samuel 1:19; 2 Samuel 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, (2 Samuel 1:19; 2 Samuel 1:25; 2 Samuel 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.

      2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (2 Samuel 1:20; 2 Samuel 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings,2 Samuel 1:21; 2 Samuel 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect--the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joel 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

Kelly Commentary on Books of the Bible

We have seen the sorrowful circumstances out of which arose the first desire to have a king in Israel, and the remarkable fact that, although it was a sin, God nevertheless did not put the people back into the condition in which they had been before they sought in this to be like the nations, but gave them a king after His own heart, as far as that could be, till He comes whose right it is. Now this is exceedingly instructive to my own mind, and the rather as in fact it is a principle in the dealings of God. So far is man's unfaithfulness from hindering God, that it only furnishes Him fresh occasion to glorify Himself, by proving and making known His supremacy over evil, and this invariably too by taking up the results of sin in order to make them the opening for the display of the resources of His wisdom and goodness. It was sin to have asked a king, but it was grace on God's part to give it.

But God was looking onward to a better than David; and now we have seen that, even after David was designated to the kingdom and anointed for it, God did not set aside at once the miserable consequences of man's choice. He allows the whole thing to resolve itself responsibly before the eyes of all men. He permits Israel to see, on the one hand, the ruin which the king of their own choice had brought in; but He lets them see, on the other hand, the weakness of the one He chose from among them to establish the kingdom according to His mind, a type, and only a type, of the good and enduring things to come.

There never was greater confusion than towards the end of 1 Samuel David among the Philistines seeking to fight Israel, Saul and Jonathan utterly worsted at last by the Philistines who slay them. What an awful issue for the king, with his sons, after consulting through a witch the dead prophet whom he had failed to heed whilst he was alive! Such was the fate of Saul and his house: what of the people? Whether they were on David's side or on Saul's, they proved altogether unequal to meet the difficulty, Saul's men fleeing before the enemy, and David's men ready to stone the true anointed of Jehovah! Had there ever been such a group of helpless ruin? And this was in the midst of God's people, where indeed, if things are according to God, they are the only things sweet on earth; if not so, wonder not if nowhere they look so deplorably ill. Nevertheless God's firm purpose stands; and now we are about to read in the second Book of Samuel how from this wretchedly low estate God raises up the man that He had chosen from the sheep-cotes to feed Israel like a flock, until he is established firmly by grace in Zion. It will be made plain, too plain, that he was not the true Beloved, but at best only a shadow of Him that was coming. Nevertheless, when it was painfully proved that David was but a sinful man, the bright promise of a better even of the Messiah shines through the dark patches of his history.

Let me take this opportunity, before passing on, of saying a little on the great central idea of these two Books. God's intention was to set up a king according to His own mind. It was an entirely new place; but even though those who were called of God to fill that place for the time were altogether short of what was in the divine purpose, one remarkable witness of Christ there was from the first attached to the kingly place in Israel: the priest was to fall into a secondary place, and the king be henceforth the immediate link between God and the people. We have already seen that in Saul's case this entirely failed; for God forsook him, when morally obliged to become the enemy of one who, despising His will and word, at last betook himself to the power of evil to enlighten and sustain him when consciously forsaken of God. There we behold complete failure; immediately after which he and his perish.

The king's place in Israel for all that was of no less, but rather of the deepest, interest and importance, and for this simple reason: had he gone right, all would have been right for and with the people. I am not at all speaking about the Israelites individually viewed. It is impossible that it should be well with any soul for eternity who is not right with God for himself. There must be individual and immediate links with God. There is nothing stable short of life in the soul. But we are speaking now, not of life, nor of eternity, but of the kingdom on earth; and I say that the prime idea, the chief central thought of that kingdom, was this and it is a grand one that if the one man, the king, had only stood firm and right with God, he had been always the means of blessing unfailingly and fully for the people of God. Is it to be supposed that God did not know what sort of stuff kings were? He knew right well what the ways would be, not merely of Saul, but of David. He knew perfectly of course what David's sons would come to. How comes it then that God sees fit to introduce such a principle as this, that the destiny of the people should turn on one person, even the king; that on his fidelity in glorifying God, on his standing true to Jehovah's name, should depend the well-being of Israel? Had the king of Israel been faithful in his office before God, there had always been an unfailing supply of blessing for the children of Israel as a people. It is no question simply now of his being a believer, or therefore of eternal consequences; but how are we to account for his astonishing public place in the early ways of God? Because the Holy Ghost is even here always thinking of Christ. When He comes, it will be so. And God, who is looking onward to this, had before His mind the one person who is the pivot on which turns our blessing, not only for eternity, but also for His people and all the earth in time.

This then is the great truth which is shadowed out by the throne of Jehovah in the midst of Israel; and this we shall see illustrated yet more in the Second Book of Samuel than in the first. In the first negatively we have seen the idea coming to a close, because it was a king that Israel chose according to their own heart, although even there God held the reins, as He always does. We have seen the type of the true king in anything but a kingly place the outcast most hated and feared by the king who then was in all the group of outcasts who surrounded him; for David was beyond doubt the one who, if he cast a halo around all, continually brought them all into danger. Such is the case where Satan governs, even though there may be the form of the kingdom of God It was exactly so under Saul. All outward order was around him. And this is the more striking, because that outward order was never to be disrespected.

Evil as Saul might be, and the path of faith assuredly far away from him, for all that the people that were most severed from Saul and most attached to the person of David were those that most felt for Saul and Jonathan when they fell. We see it in David himself. Nor was it the feeling of David exclusively, but shared by those that surrounded him; for they were but the reflex of his own mind and heart. The fall of king Saul in David's circle was a sorrow, and to himself a genuine one, as the Amalekite learnt to his cost; for he, judging simply from the feelings of the natural man, supposed that more welcome news could not be to the man designated for the kingdom. Nor was this unknown. It was evident that even the enemy knew it. It was everywhere diffused. The unhappy king spread the tale of his own fear and shame, of his own murderous hatred and jealousy of David wherever he went. And who was there in Israel that did not know it? And who was there out of Israel too, round about among the Amalekites or the Moabites or any others, who did not know that David was the one marked out for the throne, and that Saul, for this very reason, because he knew that his own house would fail before that of David, could not forgive such a loss and affront. But here we have the genuine feeling of the heart, as I have said not only of David, but of those who shared his sympathies and his thoughts not an expression of human satisfaction but of horror paid to the man that dared to lift up his hand against Jehovah's anointed. On his own showing therefore he fell, and fell too judicially under David's orders.

Nor was this by any means all. On the occasion the Spirit of God gives us one of. the most touching lamentations that ever broke from the heart of man. I am not forgetting, that God inspired it; but let us remember too that it was the genuine effusion of his affection. Faith can afford to be generous in a way and degree that puts the finest feelings of nature to the blush.

But the death of Saul and Jonathan by no means settled the question of David's succession to the throne. Nor does David for his part trouble himself about the issue. He walks in faith still. (2 Samuel 2:1-32) Instead of taking up measures of policy or violence with a view to the throne, he enquires of Jehovah, saying, "Shall I go up unto any of the cities of Judah?" This is admirable. He well knew that he was anointed, but he will not take a step without Jehovah. Any other would have had himself introduced at once with a flourish of trumpets. David could wait, and so much the more because he was anointed of Jehovah. He knew right well that Jehovah's purpose could not fail. For that reason he could afford to be quiet. If indeed we believe, beloved brethren, then do we with patience wait for it: the hope that we have is well worth the while. "And Jehovah said unto him, Go up. And David said, Whither shall I go up?" It was not merely the general fact, but he was led in the way in each particular part as well as in the main. And Jehovah directs him to Hebron, whither he goes. And the men of Judah came, and there they anointed David king over the house of Judah.

And this furnishes opportunity for another truth of some importance: even our blessed Lord Jesus will not take the entire kingdom all at once. There are many persons who suppose that, when the Lord returns, the fresh work of establishing Israel and of Himself as the true Christ in the rights of David's throne will be all brought about in a moment. This is a mistake. He has all rights as well as all power; but the Lord Jesus, divine person though He be, will act for some time transitionally after He returns. Before He returns, when He has received the heavenly saints to Himself, there will be a transition during which He will occupy Himself among other things in getting ready a remnant from the Jews. He will deal with their consciences as well as their affections; He will produce an earnest desire, not in "the many" but in the few, to hail Him as coming in the name of Jehovah. But after this another transition will follow, which is even less generally seen by those who occupy themselves with questions of the prophetic word, the transition that fills up the gap between the destruction of the antichrist, when the Lord Jesus shines from heaven and the judgment He will execute when acting from Zion against the leader of the nations of the world, more particularly in its north-eastern quarters where the masses of population are found, above all against the one called in scripture Gog, prince of Rosh. This is a considerable time after the destruction of antichrist. Does scripture tell us nothing of what the Lord Jesus will be doing then? There will be a settlement of all morally, according to God, in the hearts of Israel Judah first, and the ten tribes afterwards. Just as we find in the case of David in the second Book of Samuel. He does not become king over all Israel at once; and even when he does, there is still a work of putting down adversaries among the neighbouring nations.

It is altogether a mistake to suppose that the Lord Jesus will solve every question by a single decisive blow inflicted on His adversaries in the camp. It is probable that this is the idea that commonly prevails among the mass of those persons who look for the Lord Jesus; but it is not sound, because it is not scriptural. It is a human inference drawn from the fact of His divine glory. It is supposed that, because He is God, because He knows all the wickedness of every individual, therefore every wicked one is consumed in an instant; but these are not the ways of God. He could do so if He pleased, but as the rule He has never acted thus; and He will not do so at the time to which we are now referring.

And hence it is that this book is in my judgment a very full and exact type in its grand features, without straining any part of it, or pretending that everything has an answer in the circumstances of that day. At any rate it is far from me to set up for having the competency, if indeed any man could have it, to run the analogy with a closeness which is not warranted by the direct instructions of the Lord elsewhere. Still the great general principle that applied of old will apply yet more by and by. And for this we are not dependent on this Book taken typically without plain teaching of scripture which openly refers to it.

For instance, let us take the account that is given in the prophecy of Isaiah, where the Lord Jesus is seen returning from Bozrah. What means this? I do not anticipate that any one who hears me will be under the ancient and general error of ecclesiastics or other uninstructed souls, that it is a question here of the cross or atonement. But many conceive that it points to the Lord destroying the Roman beast and the false prophet with the associate kings of that company and day. Not at all. It is the Lord dealing with earthly things, not merely from heaven. It is the Lord Jesus, now associated with the people, who puts Himself at the head of Israel.

Again take the well-known picture of the day of Jehovah, Zechariah 14:1-21, where it is said that Jehovah shall go forth as in the day of battle and fight with those nations. It is granted that this does not fall in with ordinary pre-conceived notions, as to the manner of the Lord's future association with His earthly people here below. But the fact is that the faith in Christendom as to the judgment of the quick is vague, uncertain, and unreal. They hold the judgment of the dead, but in general merge in it that of the quick, which is to lose it. We must make room in our thoughts, my brethren; we must leave room rather for the truth of God's revelation as to all this. Here it is quite plain that the Lord will destroy one class of His enemies when He appears from heaven; equally plain is it that He will reign in peace over the earth; but there is a transitional period between the two. As its type, the second Book of Samuel is most valuable as showing that the grand distinctive principles which will exist under Christ were manifested in David.

Hence the application of what comes before us here. David is hindered for a time by the family of Saul; and more particularly we are told "Abner the son of Ner, captain of Saul's host, took Ish-bosheth the son of Saul, and brought him over to Mahanaim; and made him king over Gilead." Now Ish-bosheth had no title whatsoever. Nevertheless we see great tenderness toward him on the part of David, and this the more because he knew his own title to be indisputable. When people are wrong, do not wonder if they are generally apt to be touchy; when they have the confidence of the truth of God, they can afford to leave things without anxiety or bluster. Here certainly David shows us this. Although the pretender might be exceedingly vexatious, and an injury to the people too, nevertheless violent methods would have ill become the king that God had chosen in grace. David therefore leaves all with Him. Ish-bosheth then reigned for a certain time. "But the house of Judah followed David. And the time that David was king in Hebron over the house of Judah was seven years and six months." Thus patience had then its perfect work in David. And this, it will be observed, not merely while suffering in the presence of Saul, but now even after he had as the anointed king been reigning in Hebron according to God's direction for him to go up thither. Indeed it was perhaps in a certain sense more trying now, because in Saul's case there was a title; in Ish-bosheth's there was none.Nevertheless in every way the anointed of the Lord was to triumph.

But soon we find Abner and Joab coming into opposition and collision. Only now is the name of Joab first heard of during these sorrowful scenes in Israel. There does this politic and bold man begin to take a very leading part. There are only two occasions perhaps when Joab ever appears; one is when there was anything bad to be done, another is when there was anything great to be won. Joab was a man as far as possible from the faith of David, and to suffer the prominence and allow the influence of such a chief was one of the fatal weaknesses of David's kingdom that is, of God's kingdom in the hands of man, not merely man's kingdom in the presence of God's anointed, but, as has been remarked, God's kingdom confided to man, and there failing.

The wily Joab accordingly caused great distress to David, though without hesitation taking part with him. He was a man of sufficient penetration to know who would gain the day, not to speak also of a family connection with David, which naturally gave him a certain interest in his success. It is to be feared that a principle of nobler, of less selfish, character never wrought in Joab. At any rate we see him in a most unhappy light on this occasion; for the result was that, in the conflict that ensued, Joab gains the day by treachery and violence, accomplishing by murder the downfall of those whom he too was desirous to see put out of his ambitious way. He wished to stand without a rival in the day of triumph and glory which he well knew would soon come to king David.

In the chapter (2 Samuel 3:1-39) that follows the Spirit of God marks the progress of things. "There was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker." This gives occasion for showing out the end of Abner's history, as well as of Ish-bosheth's, in the next chapter. The continual fighting furnished at last what Joab had long wished for the opportunity to take Abner aside and speak with him quietly, thus lawlessly to avenge the blood of his brother, while he got rid of a great opponent disposed for peace with his master. But David bore witness in his fasting and tears how deeply he felt Abner's death, and how truly he judged Joab's iniquity, though alas! his power was not equal to his heart. Hence he could do no more at present than say "to Joab and all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier."

It was a fine feeling, and this, I am persuaded, from higher than human sources. But while his was a generous heart, there was that which, being of God, gave it its true direction, and sustained it in power spite of all circumstances. Clearly I speak now of where he was directly guided of God. "And the king lamented over Abner," just as suitably as he had before lamented over Jonathan and his father, "and said, Died Abner as a fool dieth? Thy hands were not bound, nor thy feet put into fetters: as a man falleth before wicked men, so fellest thou." He judged truly even of his own commander-in-chief, as one may call Joab at least the one that was to be so formally before long. "And all the people wept again over him. And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down. And all the people took notice of it, and it pleased them: as whatsoever the king did pleased the people. For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner."

At the same time the king confesses what a sinful thing had been done, and his own weakness. "Know ye not that there is a prince and a great man fallen this day in Israel? And I am this day weak." How true! "I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: Jehovah shall reward the doer of evil according to his wickedness." A single eye is always full of light; and though David could not shake off those on whom indeed he was too dependent as the supports of his throne, nevertheless he does judge what was unworthy of the name of Jehovah, and what was abhorrent to his own soul. Weakness or worse must always be till Jesus take the throne.

But it is not only that we have the death of Abner, as I have said, but of Ish-bosheth also. This follows in the next chapter, and there again how truly men mistook the heart of the king. The murderers "brought the head of Ish-bosheth unto David to Hebron, and said to the king, Behold the head of Ish-bosheth the son of Saul thine enemy, which sought thy life; and Jehovah hath avenged my lord the king this day of Saul, and of his seed." How little unbelief ever learns! The lesson that was taught the Amalekite one might have supposed would have been remembered by the men of Israel that heard of the king's feeling. But unbelief, in its ignorance of God and its incapacity to discern those that are His, unfits itself to appreciate the ways of faith and of love, and hence it is that all was lost on them. "And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As Jehovah liveth, who hath redeemed my soul out of all adversity, when one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I would have given him a reward for his tidings: how much more, when wicked men have slain a righteous person in his own house upon his bed?" What can be finer than this? Here was a man that was a rival, and this too without a cause and without a title. But faith is more than upright, and can readily afford to be generous. Certainly so it was with king David, who hated any advantage taken even of his enemies. "How much more, when wicked men have slain a righteous person in his own house upon his bed?" It was not that David shut his eyes to anything that was wrong. He did not mean that Ish-bosheth was righteous in everything, more particularly in disputing the throne given by God to himself. But he did not forget his life and general character, because of the grave mistake that opposed David and turned out fatal to himself. Therefore he adds, "Shall I not therefore now require his blood of your hand, and take you away from the earth? And David commanded his young men, and they slew them."

The time was now come for the just place of the king. "Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and Jehovah said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel." Nevertheless it is solemn enough to observe that these men had known it all the time. It is not want of knowledge that hinders souls from acting according to God: I speak now of the general rule. But want of faith dulls the force of what we know, and makes it as if we knew it not. As long as there were those who acted on their nature, as long as it was a king of their own choice, or any one belonging to his family that seemed to have the smallest shadow of a title to the throne, their feelings wrought; their prejudices proved strong; their prepossessions were so deeply engaged that they forgot the word of the Lord. But now the Lord had put aside these different hindrances manifestly by His judgment, and had done it so much the more solidly for David as it was not by David. For David's hand was never lifted up against Saul or Jonathan; David's hand never got rid of Abner nor of Ish-bosheth. But now, whether by wicked men with David, or by wicked men against him, or by the open enemies of the Lord, in all these various ways God had wrought and disposed of the different men who laid claim to the throne one after another; and lo! the confession comes out, which must have been as true of the dead as of the living, that all through they knew well enough what the will of Jehovah was.

And so do we find now constantly. When souls are brought out of hindrances, when they are brought out of a false position, there is many a confession made which shows that the truth had pierced their consciences long before: only will, the world, the difficulties of family connection, a thousand snares, hindered fidelity to the Lord. But in truth, my brethren, we are entirely dependent on God Himself to give force to His own truth. Power is not in the truth simply. It is still less in a position, true as it may be. The grace of God alone gives the truth power. It is this that really works so as to deliver from hindrances, and therefore it is of such importance to our souls that the affections should be strong and rightly set. If the affections are kept vigorous and pure on the object of God, then the truth is seen in its real beauty and brightness; whereas if the affections are weak, or wandering after false objects, we may have all the truth in the Bible before us, but it makes little or no impression. This we see in the unconverted man fully; but the very same thing that ends in the ruin of the unconverted operates, if allowed, and in the degree it is allowed, to the hindrance and injury of those born of God.

At last, then, all the tribes of Israel come and make their common acknowledgment to the king. (2 Samuel 5:1-25) Now they could see that they are his bone and his flesh. Had they not been so before? Now they could remember how he led them in olden time. Was this again something new? Now they could remember that Jehovah said, "Thou shalt feed my people." Had this too only just then burst on them for the first time? "So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before Jehovah: and they anointed David king over Israel." Was there a reproach from David? I venture to answer there was not. No; there was a heart that loved them better than they loved him: there was one that sought Jehovah's glory for them, and who valued the throne because it was Jehovah's gift. I do not mean to say that he did not value it in itself, but I do affirm that it never entered the heart of David to seek the throne for himself. The first conception of it, the first presentation of the thought, was produced by God's own deed and gift. It was in no way the fruit of vaulting pride in the spirit of David. But God's call made it a duty to obey on his part as on Israel's. He consequently was the one who could use that throne in his measure for Jehovah's glory.

But if David and his men come to Jerusalem, the stronghold of Zion was still in the hand of the enemy, as it had hitherto been. Whatever might be the conquests of Joshua, whatever might have been achieved afterwards, in the very middle of the land, in the centre of Jerusalem itself, there frowned this stronghold held by the Jebusites; The time was come to mark a most important change. It was impossible that the kingdom could be according to God unless Zion were wrested for the king from the enemy who had thus daringly defied His people; and David felt this in all its force. He was keenly alive to the dishonour that was done to God by the very heart and citadel of the kingdom belonging to an accursed race of Canaan. There they proudly and at ease, by long possession in their fortress, laughed all assailants to scorn. Hence, when David comes before it, they say to him, "Except thou take away the blind and the lame, thou shalt not come in hither." A most stinging taunt to the warrior king! The blind and the lame were sufficient to keep the stronghold against David and his men. That is, the place was so excessively strong by nature, perhaps also so fortified by the men of Jebus, that they had conceived it to be impregnable. "Nevertheless David," as the Spirit of God says so calmly "Nevertheless David took the stronghold of Zion: the same is the city of David. And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain." David was not only too sensitive to the taunt, but could not rise above it. All flesh is grass, and its glory as its flower. Generous as David was, he was wounded and resented the insult on those innocent of it. "Wherefore this day the blind and the lame shall not come into the house." We know how the grace of the Lord Jesus reversed this. The blind and the lame were just the people that did come into the house when He was there. But David was not Jesus. The king felt things after a too human sort. The Lord Jesus only and always went or came in a way perfectly suitable to God and His grace.

"So David dwelt in the fort, and called it the city of David." This, though it be so briefly named by the Spirit, becomes ever afterwards an epoch and turning-point in the history of Israel. I do not know anything more striking in scripture, or a more remarkable characteristic of it than such a fact as this, slight as some may count it the quietness with which the Holy Ghost notices the completeness of the blow that was struck in the heart of the land at that which had been a constant challenge and triumph over all the efforts of Israel to that day. Now that David had wrested it from the Jebusites, this becomes the great fact that afterwards stamps its character upon Israel. Zion, in short, becomes a new name of the deepest moment the sign of divine grace in royalty the grace that took up the people in their lowest condition, and by that man whom God employed raised them up step by step to such a place of power and blessing and glory as never was before and never can be again till Jesus come and make this very Zion the centre of His earthly government with the blessing and glory due to His name.

Hence it is referred to in Hebrews strikingly, where it is said, "We are come to mount Zion." It is indeed the most characteristic spot in the whole earth as the sign of grace. Why should it be so? Why should it not be so? There are two mountains that have a place proper to them the mount of law and the mount of grace. Sinai, I need scarcely say, is the one, as Zion is the other. Sinai came into view when Israel were tried under law and all was favourable, the people having been brought out by the mighty power of God in the freshness of their youth. It was the beginning of their history, when all looked fair. They had entered upon it by a victory over the proudest king of the earth in that day; and what did they come to? Ruin, ever worse and worse, as each means successively tried proved the hopeless evil of man when fairly and fully put to the test by God.

But now what a contrast begins to dawn, though only in type! They were taken up from the depth of ruin, and after that estate Zion was won. Thus it is the kingdom established in power after the people had been utterly ruined after they had gone through every phase of change calculated to help, yet every experiment only sinking them deeper into the dust. After all this was Zion won, and not till then. Now there is nothing that so beautifully shows grace; for it is not only great activity of goodness, but also perfect goodness displayed after all had been lost. This is grace, and such is precisely therefore the picture of the stage at which Zion comes before us in Jewish history. Therefore it is that in the epistle to the Hebrews, where the apostle is contrasting all that flesh boasted of in Israel Sinai and its ordinances, he takes up that name of Zion which they little felt and little thought of, giving it its real prominence and most striking superiority. The moment that it is named thus, how the heart recalls and turns over all the glorious things spoken of the mountain of grace, and remembers that Zion too was chosen by God for His holy hill that not only was David an object of divine choice, but withal Zion! Nor need we wonder, because God in this too was thinking of Christ as King. There had He anointed His Son. It He desired for Jehovah's habitation. "This," said He, "is my rest for ever; here will I dwell: for I have desired it." "There brake he the arrows of the bow, the shield, and the sword, and the battle." "Jehovah loveth the gates of Zion more than all the dwellings of Jacob." We shall see perhaps a little more as we go on.

Again, we hear next how David was owned by the Gentiles gradually. "And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house. And David perceived that Jehovah had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake." All this flowed in on the king after Zion was won.

But I am far from saying that we have more than a pledge as yet of good things to come, chequered alas' by the too evident fact that the first man is not the Second. Thus "David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David. And these be the names of those that were born unto him in Jerusalem; Shammuah, and Shobab, and Nathan, and Solomon, Ibhar also, and Elishua, and Nepheg, and Japhia, and Elishama, and Eliada, and Eliphalet." The law made nothing perfect. Christ, the true light, was not come; nor was even the believer, though born of God, the new creation yet, so as to say, "old things are passed away: behold, all things are become new."

Moreover we find, when the Philistines who heard of it came up, that David was still as dependent on God when on the throne as he had been whilst in the place of suffering. He "enquired of Jehovah, saying, Shall I go up to the Philistines?" There was no confidence in his own powers, no presuming on past victories as easy a thing to slip into as it is dangerous. "And Jehovah said unto David, Go up: for I will doubtless deliver the Philistines into thine hand." And so he smote them, "and there they left their images, and David and his men burned them. And the Philistines came up yet again." David does not even then act, because he had before beaten them; nor does he satisfy himself for the fresh need with the answer God had given him for their former attack. He enquires again; and Jehovah exercises his obedience by an altogether new command: "Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees. And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall Jehovah go out before thee, to smite the host of the Philistines. And David did so, as Jehovah had commanded him; and smote the Philistines from Geba until thou come to Gazer."

But now (2 Samuel 6:1-23) we have another and a totally different scene. It is no longer a question of the enemy, but of the ark; for how could David's spirit rest if the great symbol of Jehovah's presence in Israel was wanting? If David now is established king of Israel, could he but desire the establishment of the sign that the true God was there? Nevertheless it was not yet apparent, and there were many mistakes made in consequence. "And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God." It is instructive to notice that here at first he did not enquire. He evidently thought there could be no doubt of the matter. When it was a question of opposing the enemy, he felt that he needed the guidance of God; but when the point was the establishment of Jehovah's ark in its due place in Israel, how could it be necessary to ask Jehovah about it?

And so it is we often deceive ourselves. For in fact there is no occasion where we more need the sustaining of God than in His very worship. Have we not learnt this by experience, my brethren? Some of us are apt to think that, because this is a holy place, and because it is a holy work, and because we are by the grace of God "holy brethren, partakers of the heavenly calling," we may enter into it as a matter of course. And what is it that we prove when we do? Certainly not the power of God. There is no place where there is a greater danger of distraction on the one hand or of form on the other. Is this to us anything but the iniquity of holy things? No where do we more truly need the guiding and directing grace of God than in His own service and worship. Do not suppose that this is said in the slightest degree to encourage legalism, or in any way to sanction the morbid state of a Christian which would shrink from that which is due to the Lord and ought to be his deepest joy, and what most surely He looks for continually; but one may warn that there is no small danger of our taking it all as a matter of course, just as we find David did on this occasion. We do well therefore and wisely if we read the history of David before the ark as a serious admonition to our souls in all that concerns our drawing near to God.

"And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, crave the new cart." Where we have not the guidance of the Lord, and do not even look for it seriously, every step cannot but be wrong. Who told them to put it "upon a new cart?" Were they Philistines? Another Book told us of the Philistines doing so, and how God bore pitifully with these heathen who knew no better. But will He allow such a procedure in Israel? God deals with men according to the place in which they are, or He has put them. If He left the poor Philistines to the darkness of nature, only just illumined by whatever beams of light might from Israel break through the darkness from time to time, could it be that God's elect should surrender themselves to imitate the darkness of the heathen? What a wretched descent, beloved brethren, when those who are called into the light of God allow themselves to be swayed by the license taken by the world, even though it may be the religious world!

But let us pursue the tale. "And they brought the ark out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark. And David and all the house of Israel played before Jehovah on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. And when they came to Nachon's threshing-floor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of Jehovah was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God." Surely this is very solemn for me, for any. God did not at once deal with the first departure from His word. They drove the new cart for a time without a sign of His displeasure. Then He allowed what might have seemed to be a mere accident of circumstances, by which He was pleased to try them, and in a single instance show signally His sense of their irreverence, though of course especially in one who went farthest in it. It is true that it was another act, and it was an aggravation of the evil.

Nevertheless on the outward surface of things it looked justifiable enough to guard the ark from a fall. The ark of God seemed in danger: why should not a Levite put out his hand to save it? Was not Uzzah, son of Abinadab of Gibeah, the most fit to do so holy an act? But the act involved going against the express word of God. What of this? It was not only a device that was taken up hastily in the first instance, and carried out independently of God's order for carrying the vessels of the sanctuary; here there was a direct failure in the respect due to God's ark when it seemed to need man's succour. The Lord had appointed who it was in Israel that should carry the ark, and how it must be done. Of this the Philistines knew nothing, nor were they responsible to obey such an ordinance; but Israel were as being under the law. They had His word in their hands, and were responsible accordingly.

So when Uzzah put forth his hand and took hold of the ark, for the oxen shook it, God was bringing the matter to a point in judgment. "The anger of Jehovah was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God." And David, instead of judging himself, instead of looking back and confessing how completely they had all acted without the guidance of Jehovah, was displeased because Jehovah had made a breach upon Uzzah. Displeased with whom? Oh, it is a sorrowful thing to say, he was displeased with the God of Israel. But do not think this so strange a thing either. When you murmur and complain of His chastening in your own case, what are you doing but expressing your displeasure at the Lord? Do you suppose, beloved brethren, that any trial which happens to you, whatever its character, is without Him? that afflictions "spring from the dust?" Do you suppose that anything, no matter what it may be, or by whatever instrument it come, even though it be what most of all pains you, is without His intention or His lesson to your soul? Certainly not. It may fall on you through ever such a wrong in another. But this is never a reason either to justify you nor the smallest excuse for being displeased with God.

The fact is that Israel had acted without God's word from the first even David himself; and if David was the one whom it least of all became, we must not be surprised if he also had the sorest feeling about the Lord. "And David was displeased, because Jehovah had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. And David was afraid of the Lord that day, and said, How shall the ark of Jehovah come to me? So David would not remove the ark of Jehovah unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite. And the ark of Jehovah continued in the house of Obed-edom the Gittite three months: and Jehovah blessed Obed-edom, and all his household." What an answer to David's displeasure! "And it was told king David, saying, Jehovah hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. And it was so, that when they that bare the ark of Jehovah had gone six paces, he sacrificed oxen and fatlings."

Now we have David righted in his soul, and Jehovah, instead of being dreaded, or being the source of displeasure, is the spring of gladness and thanksgiving. But it is holy joy. There is no brighter happier moment, as far as I can discern, in David's history as a king than on that day. "So David and all the house of Israel brought up the ark of Jehovah with shouting, and with the sound of the trumpet. And as the ark of Jehovah came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before Jehovah; and she despised him in her heart." No wonder that the Spirit of God calls her Saul's daughter. Why, methought she was now David's wife. Yes, but what woman that day behaved less like it? She was "Saul's daughter" still. It was the genuine expression of her father. There was not a right feeling towards her husband in this transaction (and how near it was to his heart!), still less in her value for Jehovah's relation to Israel as witnessed by the bringing of the ark to Zion.

But "they brought in the ark of Jehovah, and set it in his place, in the midst of the tabernacle that David had pitched for it; and David offered burnt-offerings and peace-offerings before Jehovah." They were undisturbed by any hindrance now. Their sense of the divine majesty was evident, their adherence to the word of the Lord unmistakable. All the offerings speak of thanksgiving in devotedness and fellowship. "And as soon as David had made an end of offering burnt-offerings and peace-offerings, he blessed the people in the name of Jehovah of hosts." It is clear that David was now enjoying in the very fullest sense the grace of God toward Israel and himself. "And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house."

Yet there was one person who had no sympathy with the festive joy of that great day in Israel, one soul who was as displeased with David now as he himself had once been with Jehovah. "And Michal the daughter of Saul [mark the significant repetition of the natural root] came out to meet David, and said, How glorious was the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!" But how dignified and withering was the rebuke of her husband! "And David said unto Michal, It was before Jehovah, which chose me before thy father, and before all his house, to appoint me ruler over the people of Jehovah, over Israel: therefore will I play before Jehovah." It was the service of faith. It was the king of Israel who, the more he was exalted and established of God, used all his exaltation as an offering to the Lord, and felt himself too so much the more exalted because God was everything to his soul. Nearness to God was greater in David's eyes at that moment than the throne that God had given him; and David rightly judged. And Michal, far from appreciating the Lord's grace in her soul, was thenceforth doomed to be far from a husband whom she failed to honour when he proved that his heart was set to treat all else as nothing so that he might honour the Lord.

In the next chapter (2 Samuel 7:1-29) we have the king before Jehovah. How different all that passed there, as we pass from Michal and the king to the king and Jehovah! "And it came to pass, when the king sat in his house, and Jehovah had given him rest round about from all his enemies; that the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains. And Nathan said to the king, Go, do all that is in thine heart; for Jehovah is with thee." But Nathan was wrong in this; he had answered hastily. The prophet is as much dependent on God for light as any other person, and it is an instructive thing that we should have the mistakes of a prophet, or it may be of a greater than the prophet: I speak of course even of an apostle himself; and, without entering on doubtful points, I do say it is perfectly certain that, great as was the apostle Peter, he made not only mistakes, but some of the most serious kind. I do not speak of what he did before he was brought into the highest place, and had the power requisite to fill it, but it is plain that God has recorded for our instruction that not even the very chief of the twelve apostles had wisdom except in what was given him. For experience will not suit in the things of God, nor any power in which a person may have previously wrought, unless there be also dependence on the Lord.

So here Nathan has a corrective from the Lord Himself, as indeed it was needed. "Go and tell my servant David, Thus saith Jehovah, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" Many an edifice of our proposal and making God had never asked of us. We ought not to run before Him. Faith waits on God, instead of anticipating in self-confidence, or in the desires of our own heart, let them be ever so simple. It is obvious that David was acting from his own thought and his own circumstances. It looked excellent, humanly speaking, and might even seem so for a man of God. In a certain sense the desire was admirable; but, beloved brethren, "to obey is better than sacrifice." Can we trust our desires? There is nothing so humble as waiting on the Lord, and quietly doing His will as God makes it known; nor is anything really so firm, although unbelief counts and boldly declares it the greatest presumption to know it.

But there is more than this. God deigns in grace to serve His people and to suit Himself to them. It would not answer to His feelings that they should be at work or war, and He in rest and peace. When they were wanderers in the desert, He dwelt in a tent in their midst; and He must settle them in the land before He would accept a temple or settled dwelling at their hands. Yea, He must also make David a house settled in the throne of Jehovah before his son could build Him a house. For such was His holy pleasure, that not David but David's son should build the house of Jehovah. The bearing is evident: the true Solomon, the Prince of Peace, is before the eye of God.

"Now therefore so shalt thou say unto my servant David, Thus saith Jehovah of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people over Israel: and I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, and as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also Jehovah telleth thee that he will make thee an house."

Thus God must always have the first place, and always be the first mover. It would not consist with His glory to let David build Him a house till He had built David a house. Of this He proceeds to assure the king. "And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son." It is true that David's seed should come under the righteous government of God. `' If he commit iniquity, I Will chasten him with the rod of men, and with the stripes of the children of men." It was not Christ yet. "But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.... So did Nathan speak unto David."

David goes in and sits before Jehovah, and pours out that wonderful answer to the expression of Jehovah's grace even in correcting David's hasty desire to glorify Him. "Who am I, O Lord Jehovah? and v hat is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord Jehovah; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord Jehovah? And what can David say more unto thee? for thou, Lord Jehovah, knowest thy servant. For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them. Wherefore thou art great, O Lord Jehovah: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. And what one nation in the earth is like thy people, even like Israel?" Could any words so well present this admirable feature of David's faith that he so much the more appreciated the people as Jehovah's people because he had appreciated Jehovah? For His grace to himself and his house he has now to bless Him.

It is granted that, where we are occupied with the people first, we are never right. Who could ever trust a man's love for the church until he is content with the love of Christ alone? But when you have got the sense of what Christ is, when you are filled with His glory and with His love, then not to enter into His feelings toward the church would be the most unnatural of all things. It is more than doubtful whether it is really possible, but there may be something like it occasionally. There is an ultra-spirituality which loudly professes that it cares for nothing but Christ, while it despises the testimony of Christ and the fellowship of saints. This I believe to be a most offensive thing in the sight of God; and it is shown by the person isolating himself in heart and ways from all that tries as well as exercises heart and conscience. It will be found contrariwise, my brethren, that the more truly you are isolated in the power of faith to Christ, the more precious the children of God become to the heart; but for this very reason you cannot endure their walking apart from the Lord's will. It deepens your judgment of the condition in which they may be practically; but then it strengthens your desire to see them really delivered out of it.

Something of this sort you may trace running through all scripture. It does not matter where we search; the darker the time, the plainer it appears. Take for instance Daniel. Did any one ever love Israel more than he did those in Babylon? Yet he assuredly felt the condition of the people more gravely than any other; and it was because the power of faith isolated him so truly to the Lord that he loved them, and this for God's glory in them. I do not doubt that practically he walked in the empire a lonely man: few there beyond the three companions of his youth could appreciate his feelings; but I am persuaded that he loved Israel so much the more because Jehovah was all to him.

Similarly, though in a comparatively good time and quite other circumstances, we find David now communing with the counsels of God. It was at the time of fresh power and blessing to Israel where the name of Zion, as it were, gives character to the period, and the putting forth of divine power and goodness by David makes it an epoch in Israel. But whether one look at Moses or David or Daniel, at the beginning or middle or end, after all the Lord is the same yesterday and today and for ever; and the effect is the same in the heart of those that love Him. It may be modified by our circumstances, and the state of the people of God of course; but it is the same principle always. It was David's portion then to enjoy Jehovah's love, and not merely to himself but to His people, yet to be the witnesses of His glory as enjoying it themselves.

Hence David launches out into praise. "What one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, Jehovah, art become their God. And now, O Jehovah God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and-do as thou hast said." Such grace was indeed a great thing to say and do, but not too much. What could be too much for God? It made David nothing; but for this very reason David's heart just forgets himself, and there is no true dignity that is not founded on self-forgetfulness. But the only thing which ensures its reality is the sense of the grace and the presence of the Lord. David enjoyed it most deeply at this very time. "And now, O Jehovah God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Jehovah God, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever."

In the next chapter (2 Samuel 8:1-18) we hear of wars, and the Philistines and the Moabites subdued. We read of Hadadezer, king of Zobah, smitten, and the Syrians who would succour him also put down. At the same time some of the Gentiles come to bless the king with presents, and all those rarities that befit the character of the kingdom; in short power, glory, and blessing fill the scene. Further, the Edomites are made subject to the throne. Lastly, the administrative order and government of David are brought before us in due season, as well as his own place as supreme. "And David reigned over all Israel; and David executed judgment and justice unto all his people. And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was recorder." The priests, and the scribes, and the various other officers are brought before us, each in his place.

Then in 2 Samuel 9:1-13 a different picture opens before us. The heart of David yearns now, not for subjecting others, but for the exercise of that grace that God had shown to his own soul. And so he thinks of the house of Saul. Were there any of them to whom he could show "the kindness of God"? On this most grateful scene we need not pause long. It is happily no strange tale to almost all of us, being the account of David's wonderful grace to Mephibosheth. "So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet."

After this another scene opens, in which David wished to show kindness, not to Jonathan's line of the house of Saul but to Hanun, the son of Nahash, as his father had shown kindness to David. (2 Samuel 10:1-19) This was completely misunderstood. The Ammonites could not appreciate the grace of David's heart, but only suspected mischief, as the wicked naturally do. "And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee to search the city, and to spy it out, and to overthrow it? Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away." The insult was told to David, who quietly met the matter; but at the same time it was committed to Joab; and certainly the vengeance taken was grateful to him. Joab took them, and, as we know, spite of the Syrians who sought to shield them. Resistance was vain. They were punished severely. The power of the throne of David was firmly settled everywhere.

The next chapter (2 Samuel 11:1-27) introduces the first dark shade since David came to the throne. "And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah." There was a bitter vengeance. "But David tarried still at Jerusalem." I doubt that the soul of David was thoroughly with the Lord either in taking his ease, or in wreaking the vengeance that had been poured on the Ammonite. At all events the history that follows is too painful for us to dwell much on at this time. It need only be briefly touched on. His heart was ensnared, and sin soon followed the gravest sin, more particularly in such a one as David. It was followed, as sin usually is, by the worst efforts to cover all, and he who did the wrong with Bath-sheba tried ineffectually to conceal his sin by having home his faithful servant Uriah; and when this failed to gloss over his own wickedness, he devised the means by which Uriah should be brought to his grave. Thus did the fallen king still more pursue, and now without a check, the course of wickedness on which he had entered. Oh, what sin and shame for David!

The next chapter (2 Samuel 12:1-31) brings Nathan again forward, who comes and puts before the king the case of the two men in the city, the one rich and the other poor. "The rich man had exceeding many flocks and herds: but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom and was unto him as a daughter. And there came a traveller unto the rich man, and he spared to take of his own Dock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him."

"And David's anger was greatly kindled against the man." Do not always trust people when they show indignation with vehemence. David even then could feel hotly enough about evil. Alas! there was no self-judgment, nor is there a single feature more terrible in the sin of David than the long time he gave himself up to it, apparently without a right feeling as to man, or exercise of conscience as to God; so that, even when it was plainly enough set parabolically before him, his anger was kindled only against another man's wrong. When Nathan came, David might well have had his ears open to know whether there was any word from God about such a sin as he had been guilty of; but not so. Let us not deceive ourselves, my brethren, or be deceived by others. The only thing that enables us to judge aright anything in others is self-judgment. If we are to see clearly the mote in a brother, let us not forget to take the beam out of our own eyes. David here stands as a solemn instance that he who is so quick to see sin in another may be utterly blind to his own grave and unjudged iniquity. Hence too he says quickly, "As Jehovah liveth, the man that hath done this thing shall surely die: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man. Thus saith Jehovah God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; and I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the commandment of Jehovah, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith Jehovah, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour."

Mark the solemn principle of retribution in this instance, so habitually found in fact as in scripture. Our sin always gives the form of our chastening. "I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour." And further, "Thou didst it secretly." Here comes in contrast, as before there was analogy, the one or the other characterising God's ways, as each would mark most impressively the deceitfulness of sin for man, and God's eternal abhorrence of it. "Thou didst it secretly: but I will do this thing before all Israel, and before the sun. And David said unto Nathan, I have sinned against Jehovah. And Nathan said unto David, Jehovah also hath put away thy sin; thou shalt not die." He had sentenced himself, but God in every sense is greater. "Howbeit, because by this deed thou hast given great occasion to the enemies of Jehovah to blaspheme, the child also that is born unto thee shall surely die." Nevertheless of that very mother of her who had been the wife of Uriah the Hittite did the grace of God raise up the heir to the throne of Israel, whom He made His firstborn, higher than the kings of the earth and type of Christ in peaceful glory, as David had been in suffering and warlike power the latter yet. to be fulfilled. Truly the ways of God are wonderful. Here again we see, whatever may have been the sin of gaining her as the king did, the sovereign grace of God did not blot out the tie that was formed, but deigned out of that connection, when the sin was thoroughly detected and judged, to raise up the chosen son of David, who sets aside the others that might have pleaded a prior claim after the flesh.

It is a chapter profitable for the soul to consider well and often, the bitter grief of David, his exercise of heart when the child was smitten, and his admirable conduct after God had taken away the child. Then it was that he hears his servants' entreaty, and is comforted. Just when affectionate men naturally would give themselves up to unrestrained and hopeless grief, in the wisdom which grace inspired his tears were stayed, his heart turned with confidence to the Lord, and he partook of the refreshment provided for him. What a warning, yet what consolation, for him! David, however low he had fallen, was a real man of God; not only the object of grace, but as a rule one deeply exercised and habitually formed by it. He returns therefore to the spring of his strength and blessing. Accordingly we shall find in the sequel that God had good things in store, in the midst of sorrow and chastening, for the penitent king of Israel.