Verse-by-Verse Bible Commentary
2 Samuel 15:21

Bridgeway Bible Commentary

Absalom’s rebellion (15:1-37)

By cunning and deceit over the next few years, Absalom strengthened his position and gathered himself a following, mainly among the people of Judah’s country regions. He encouraged a feeling of dissatisfaction with David’s administration and promised a better deal for the common people if he were in a position of authority (15:1-6).
Clearly, Absalom was plotting to seize the throne. It appears that he relied for the success of his rebellion upon the personal support he had built up among the country people. This was one reason why he chose Hebron as the place to declare himself king (7-10). The leading citizens of Jerusalem were unaware of the plot, except for the man who was possibly the mastermind behind it, David’s chief adviser, Ahithophel (11-12; cf. 16:23).

The rebellion took David by surprise, because, as far as he knew, the people of Jerusalem still supported him. Now he could not be sure who was for him and who was against him. Knowing that Absalom would head for Jerusalem to claim the throne, David did not want to be trapped in the city. Nor did he want to cause the citizens unnecessary bloodshed. He therefore gathered his household and loyal troops, and fled (13-18; Psalms 3:0). Foreigners who had defected to Israel remained loyal to David, and people from the villages near Jerusalem lamented his departure (19-23).

When the priests Abiathar and Zadok set off to escape with David, taking the ark with them, David sent them and the ark back to Jerusalem. In so doing he expressed his hope that he was not leaving Jerusalem permanently (24-29). He also intended that Abiathar and Zadok, by staying in Jerusalem with the ark, could join with David’s loyal adviser Hushai to form a spy ring in the midst of Absalom’s court. The priests’ sons were to act as messengers to carry news to David (30-37; cf. 17:15-17).

Coffman's Commentaries on the Bible

ITTAI, A NEW ALLY, JOINED DAVID'S FORCES

"Then the king said to Ittai the Gittite, "Why do you also go with us? Go back and stay with the king; for you are a foreigner, and also an exile from your home. You came only yesterday, and shall I today make you wander about with us, seeing I go I know not where? Go back and take your brethren with you; and may the Lord show steadfast love and faithfulness to you." But Ittai answered the king, "As the Lord lives, and as my lord the king lives, wherever my lord the king shall be, whether for death or for life, there also will your servant be." And David said to Ittai, "Go then, pass on." So Ittai the Gittite passed, with all his men, and with all his little ones who were with him. And all the country wept aloud as all the people passed by, and the king crossed the brook Kidron, and all the people passed on toward the wilderness."

The picture that emerges here is that of David standing by the Brook Kidron, taking with him all of the city of Jerusalem who wished to accompany him. "David compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be. They will soon have enough of him. Christ enlists none but volunteers."Matthew Henry's Commentary, Vol. 2, p. 523.

Apparently, David was surprised by the arrival of Ittai and his company who had come to Jerusalem only recently. That group should not be confused with the Gittites mentioned a moment earlier. Those first mentioned were the faithful six hundred veterans of many of David's victories; but Ittai's group included women, children and brethren of Ittai. It also included some powerful soldiers. Ittai himself was evidently a very powerful and skilled general, because David placed him in command of a third of the army that defeated Absalom and his forces (2 Samuel 18:2).

Smith's Bible Commentary

Chapter 15

And Absalom went out from the gate of the city, and when people would come from Israel to bring a matter for judgment, he would say, Oh what a shame that my father wouldn't appoint me as judge in Israel, because I could judge in these matters. You come to see my dad, he's so busy, he hasn't got time to see anybody. But bring the matter to me, let me judge it for you. And the people would start to bow to him, and he'd take them by the hand, and he'd kiss their hands ( 2 Samuel 15:2-6 ).

He was a shrewd politician, kissing the babies, and just saying the things that the people wanted to hear. "Oh, what a shame that I wasn't placed in a position that I could really help you? Oh, I could do so much for you if I were just in this position. It's a shame my dad is so busy, he really doesn't have time for people, you know busy running things. Oh, what we could do for you!" All of this you know.

And he began to steal the hearts of the people, those that would come to Jerusalem, he would steal their hearts. And when he felt that he was in a strong enough position, he headed for Hebron with some of the key leaders and he announced his kingdom there in Hebron. And when the kingdom was announced, then Israel began to gather unto Absalom. And some of David's counselors, one especially Ahithophel went with Absalom against David ( 2 Samuel 15:7-12 ).

This dissertation of his friend Ahithophel is expressed by David in the fifty-fifth psalm. Let's turn to Psalm fifty-five, and read of David's feelings over the desertion of Ahithophel who went with Absalom.

"Give ear to my prayer O God, and hide not Thyself from my supplications. Attend unto me, and hear me, I mourn in my complaint and make a noise because of the voice of the enemy, because of the oppression of the wicked, for they have cast iniquity upon me, and in wrath they hate me. My heart is sore pained within me, and the terrors of death are fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, O that I had wings like a dove then I would fly away and be at rest! Lo then would I wander far off and remain in the wilderness. I would hasten my escape from the windy storm and tempest. Destroy O Lord, and divide their tongues, for I have seen violence and strife in the city. Day and night they go about upon the walls thereof. Mischief also and sorrow in the midst of it. Wickedness is in the midst thereof, deceit, and guile depart not from her streets; For it was not (Here is his lament about Ahithophel), for it was not an enemy that reproached me, then I could've borne it. Neither was it he that hated me that did magnify himself against me, then I would've hid myself from him. But it was thou, a man mine equal, my guide, mine acquaintance. We took sweet counsel together and walked unto the house of God in company."

Then David's prayer of vengeance upon them for their deceit and treachery. So the desertion from David of some of his chief men. Yet there were those who remained true, but if word came that Absalom was coming from Hebron with an army.

Now David as I told you, his spirit is gone. Rather than defending himself, rather than setting up his troops to defend him from Absalom, and from the army that's coming with Absalom, David's spirit is gone. He makes no attempt to defend the city, to defend himself. But David begins an exodus from the city with his faithful followers and they start up over the Mount of Olives toward the wilderness. As they start up, David is weeping as he walks through the Kidron stream, and up the Mount of Olives. He has his head covered, and he's weeping and all of those that are going with him, their heads are covered, they too are weeping. What a sad and pitiful sight. David not even making a fight; David not standing up. This great valiant man not standing up, but fleeing. Absalom his son will arrive at Jerusalem, and find out there are no defenses at all against him.

And they told David, Ahithophel is among them. And David said, Lord, turn the counsel of Ahithophel into foolishness. And when David came to the top of the mount of Olives, he worshipped God, and behold, Hushai ( 2 Samuel 15:31-32 ),

Who was also one of David's counselors, an older man, came to meet him, and David said, "Hey, go on home, go back to Jerusalem, and maybe you can sort of subvert the counsel of Ahithophel." So David began to set up his men also to destroy the purposes of Absalom.

And the priests had come with the ark of the covenant, and David sent them back, Zadok and Abiathar, he sent them back with the ark of the covenant ( 2 Samuel 15:35 ).

Committing it really, and it is interesting to me David at this point was committing his case totally to God. "If God wants me to come back, you know the Lord will bring me back. If the Lord is pleased to help me, then the Lord will help me." But he's not gonna defend himself. He's not fighting for himself anymore. He is a broken man, and he is committing his case totally into the hands of God because this is really the fulfillment of this prophecy, really, because of his sin. Nathan said, "your sons are gonna rebel against you". He sees this just as a God's judgment and he's accepting it. He's committing himself totally into God's hands, and into this judgment that God has brought upon him. "

Dr. Constable's Expository Notes

David’s flight from Jerusalem 15:13-37

The people of Israel had formerly given the kingdom to David as a gift (2 Samuel 5:1-3), but now they took that gift from him (2 Samuel 15:13). [Note: Gunn, "David and . . .," p. 22.] David knew that Absalom was popular with the people. Evidently he fled Jerusalem to save his own life and to spare the capital from destruction. Perhaps Absalom planned to destroy David’s capital as well as to kill the king and reassert Judean supremacy. Clearly David planned to return to Jerusalem (2 Samuel 15:16). He was fleeing from an attack, not going into exile. The Cherethites and Pelethites were David’s bodyguard. The 600 men from Gath (2 Samuel 15:18) were probably mercenary soldiers. These foreigners were loyal to David even when his own son deserted him.

"Ancient kings quite often preferred to employ foreign bodyguards, since they were unlikely to be affected by local political considerations or won over by local political factions." [Note: Payne, p. 231.]

David later repaid Ittai, another former resident of Gath, for his loyalty by making him commander of one-third of his army (2 Samuel 18:2). David urged Ittai to return to Jerusalem and to remain loyal to him there (2 Samuel 15:19), but Ittai insisted on accompanying the king. Ittai’s commitment to David (2 Samuel 15:19-22) recalls Ruth’s commitment to Naomi (Ruth 1:16-17). David crossed the Kidron Valley immediately east of Zion and moved up the Mount of Olives that lay on the other side of the valley. In this he anticipated the movement of his descendant, Jesus Christ, who also crossed the Kidron Valley to pray on Mt. Olivet during His passion (John 18:1).

At this time there were two leading priests in Israel: Zadok (who was also a prophet, 2 Samuel 15:27) and Abiathar. Probably Zadok was responsible for worship in Jerusalem where David built a new structure to house the ark. Abiathar seems to have functioned for many years as David’s personal chaplain. Earlier Zadok had been in charge of the Gibeon sanctuary (1 Chronicles 16:39-42). God’s "habitation" (2 Samuel 15:25) most likely refers to the new tent David had recently completed in Jerusalem (cf. 1 Chronicles 15:1). These facts suggest another reason for Absalom’s rebellion and the support he enjoyed. Many of the Israelites probably considered David’s projects of building a new tabernacle and bringing the ark into Jerusalem inappropriate, since Jerusalem was a formerly Canaanite stronghold. Many other people may have shared Michal’s reaction (2 Samuel 6:16-20). [Note: Ibid., p. 185.]

David’s complete submission to God’s authority over his life is admirable (2 Samuel 15:26). The phrase "the fords of the wilderness" (2 Samuel 15:28) probably refers to the place people forded the Jordan River near the wilderness of Judah (cf. 2 Samuel 17:22). David did not believe superstitiously that the presence of the ark would ensure his victory (cf. 1 Samuel 4:3).

David trudged up the Mount of Olives, attired for mourning (2 Samuel 15:30), praying as he wept (2 Samuel 15:31). On Mt. Olivet David was still only a few hundred yards from the City of David. It rises about 200 feet above the city to its east. Walking barefoot (2 Samuel 15:30) symbolized "the shameful exile on which he is now embarking (cf. Isaiah 20:2-3; cf. similarly Micah 1:8)." [Note: Youngblood, p. 997.] David’s friend (i.e., counselor) Hushai came from a family that evidently lived on Ephraim’s southern border between Bethel and Ataroth (Joshua 16:2). [Note: Cf. Carl G. Rasmussen, Zondervan NIV Atlas of the Bible, p. 227.] He was probably quite old.

Chapter 15 teaches us a lot about friendship. Absalom is the negative example, and David’s supporters as he left Jerusalem are the positive ones. David lost Absalom as a friend because he failed to reach out to him in genuine forgiveness. David won the friendship of many others in Israel because he had a heart for God that expressed itself in lovingkindness for people (cf. Matthew 22:37-39). This made people love David, and we see the marks of their friendship in their dealings with David in this chapter. The king’s servants modeled true service by offering to do whatever David needed them to do (2 Samuel 15:15-18). Ittai expressed his friendship by being a companion to David (2 Samuel 15:19-23). Zadok and Abiathar became informants and made sure their friend had the information he needed to guarantee his welfare (2 Samuel 15:24-29). Hushai was willing to hazard his own safety to defend David in the presence of his enemies (2 Samuel 15:30-37). These people proved to be "sheltering trees" [Note: Samuel Taylor Coleridge, "Youth and Age," in Poems That Live Forever, p. 256.] for their friend in his hour of need.

"Meanwhile David showed a commendable attitude very much in contrast to Absalom’s arrogance. He was completely willing to submit to God’s will (2 Samuel 15:25 f.), whatever that might prove to be. Such willingness to surrender leadership at the right time is another hallmark of good leadership." [Note: Payne, p. 232.]

Gill's Exposition of the Whole Bible

And Ittai answered the king, and said,.... With an oath, as follows:

[as] the Lord liveth, and [as] my lord the king liveth; which he took to confirm what he after says, and to put an end to the debate between them:

surely, in what place my lord the king shall be, whether in death or life, even there also will thy servant be; signifying that he would attend him wherever he went, hazard his life in his cause, and live and die with him.

Henry's Complete Commentary on the Bible

      13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.   14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.   15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.   16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.   17 And the king went forth, and all the people after him, and tarried in a place that was far off.   18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.   19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.   20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.   21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.   22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.   23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

      Here is, I. The notice brought to David of Absalom's rebellion, 2 Samuel 15:13; 2 Samuel 15:13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service.

      II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon--What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, 2 Samuel 15:14; 2 Samuel 15:14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now," thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit." Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Psalms 51:18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering.

      III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (2 Samuel 15:15; 2 Samuel 15:15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth,Ecclesiastes 10:7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, 2 Samuel 15:18; 2 Samuel 15:18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps--his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, 2 Samuel 15:17; 2 Samuel 15:17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers.

      IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes.

      1. David dissuaded him from going along with him, 2 Samuel 15:19; 2 Samuel 15:20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: "Should I make thee go up and down with us? No, return with thy brethren." Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, "Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art." David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Psalms 61:7.

      2. Ittai bravely resolved not to leave him, 2 Samuel 15:21; 2 Samuel 15:21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love.

      V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, John 18:1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice,2 Samuel 15:23; 2 Samuel 15:23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

Spurgeon's Verse Expositions of the Bible

2 sermons: Loyal to Core and Following Christ

by C. H. SPURGEON (1834-1892)

"And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." 2 Samuel 15:21 .

Although the courage of David appears to have failed him when he fled from his son Absalom, yet certain other noble characteristics came out in brilliant relief, and among the rest, his large-heartedness and his thoughtfulness for others. A man in such a desperate condition as he was must have earnestly coveted many friends and have been anxious to retain them all, but yet he would not exact their services if they were too costly to themselves, and so he said to Ittai, who appears to have been a Philistine a proselyte to Israel, who had lately come to join himself to David "Wherefore I goest thou also with its? Thou hast newly come to me, and should I make thee wander with me in my sorrows? Return to thy place and abide with the new king, for thou art a stranger and an exile. May every blessing be upon thee. May mercy and truth be with thee." He did not send him away because he doubted him, but because he felt that he had no claim to the great sacrifices which Ittai might have to make in attending his checkered fortunes. "I do not know what may become of me," he seems to say, "but I do not want to drag you down with myself. Should my cause become desperate, I have no wish to involve you in it, and therefore with the best of motives I wish you farewell." I admire this generosity of spirit. Some men have great expectations: they live upon their friends, and yet complain that charity is cold. These people expect more from their friends than they ought to give. A man's best friends on earth ought to be his own strong arms. Loafers are parasitical plants, they have no root of their own, but like the mistletoe they strike root into some other tree, and suck the very soul out of it for their own nourishment. Sad that men should ever degrade themselves to such despicable meanness! While you can help yourselves, do so and while you have a right to expect help in times of dire necessity, do not be everlastingly expecting everybody else to be waiting upon you. Feel as David did towards Ittai that you would by no means wish for services to which you have no claim. Independence of spirit used to be characteristic of Englishmen. I hope it will always continue to be so; and especially among children of God. On the other hand, look at Ittai, perfectly free to go, but in order to end the controversy once for all, and to make David know that he does not mean to leave him, he takes a solemn oath before Jehovah his God, and he doubles it by swearing by the life of David that he will never leave him; in life, in death, he will be with him. He has cast in his lot with him for better and for worse, and he means to be faithful to the end. Old Master Trapp says, "All faithful friends went on a pilgrimage years ago, and none of them have ever come back." I scarcely credit that, but I am afraid that friends quite so faithful as Ittai are as scarce as two moons in the sky at once, and you might travel over the edge of the world before you found them. I think, however, that one reason why faithful Ittai have become so scarce may be because large-hearted Davids are so rare. When you tell a man that you expect a good deal of him, he does not see it. Why should you look for so much? He is not your debtor. You have closed at once the valves of his generosity. But when you tell him honestly that you do not expect more than is right, and that you do not wish to be a tax upon him, when he sees that you consult his welfare more than your own, that is the very reason why he feels attached to you, and counts it a pleasure to serve such a generous-hearted man. You will generally find that when two people fall out there are faults on both sides: if generous spirits be few, it may be because faithful friends are rare, and if faithful friends are scarce it may be because generous spirits are scarce too. Be it ours as Christians to live to serve rather than to be served, remembering that we are the followers of a Master who said, "The Son of man came not to be ministered unto, but to minister." We are not to expect others to serve us, but our life is to be spent in endeavoring to serve them. I am going to use Ittai's language for a further purpose. If Ittai, charmed with David's person and character, though a foreigner and a stranger, felt that he could enlist beneath his banner for life yea, and declared that he would do so there and then how much more may you and 1, if we know what Christ has done for us, and who He is and what He deserves at our hands, at this good hour plight our troth to Him and vow, "As the Lord liveth, surely in whatsoever place my Lord and Savior shall be, whether in death or life, even there also shall His servant be." And so, I shall begin by noticing first in what form this declaration was made, that we may learn from it how to make the same declaration. I. IN WHAT FORM AND MANNER WAS THIS DECLARATION MADE? It was made, first, at a time when David's fortunes were at their lowest ebb, and consequently it was made unselfishly, without the slightest idea of gain from it. David was now forsaken of everybody. His faithful bodyguard was all that he had on earth to depend upon, and then it was that Ittai cast in his lot with David. Now beloved, it is very easy to follow religion when she goes abroad in her silver slippers, but the true man follows her when she is in rags, and goes through the mire and the slough. To take up with Christ when everybody cries up his name is what a hypocrite would do, but to take up with Christ when they are shouting, "Away with him! away with him!" is another matter. There are times in which the simple faith of Christ is at a great discount. At one time imposing ceremonies are all the rage, and everybody loves decorated worship, and the pure simplicity of the gospel is overloaded and encumbered with meretricious ornaments; it is such a season that we must stand out for God's more simple plan, and reject the symbolism which verges on idolatry and hides the simplicity of the gospel. At another time the gospel is assailed by learned criticisms and by insinuations against the authenticity and inspiration of the books of Scripture, while fundamental doctrines are undermined one by one, and he who keeps to the old faith is said to be behind the age, and so on. But happy is that man who takes up with Christ, and with the gospel, and with the truth when it is in its worst estate, crying, "If this be foolery, I am a fool, for where Christ is there will I be; I love Him better at His worst than others at their best, and even if He be dead and buried in a sepulchre I will go with Mary and with Magdalene and sit over against the sepulchre and watch until He rise again, for rise again He will; but whether He live or die, where He is there shall his servant be." Ho, then, brave spirits, will ye enlist for Christ when His banner is tattered? Will you enlist under Him when His armor is stained with blood? Will you rally to Him even when they report Him slain? Happy shall ye be! Your loyalty shall be proven to your own eternal glory. Ye are soldiers such as He loves to honor. Ittai gave himself up wholly to David when he was but newly come to him, David says, "Whereas thou camest but yesterday, should I this day make thee go up and down with us? But Ittai does not care whether he came yesterday or twenty years ago, but he declares, "Surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." It is best to begin the Christian life with thorough consecration. Have any of you professed to be Christians, and have you never given yourselves entirely to Christ? It is time that you began again. This should be one of the earliest forms of our worship of our Master this total resignation of ourselves to Him. According to His Word, the first announcement of our faith should be by baptism, and the meaning of baptism, or immersion in water, is death, burial, and resurrection. As far as this point is concerned, the avowal is just this. "I am henceforth dead to all but Christ, whose servant I now am. Henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus. The watermark is on me from head to foot. I have been buried with Him in baptism unto death to show that henceforth I belong to Him." Now, whether you have been baptized or not I leave to yourselves, but in any case this must be true that henceforth you are dead, and your life is hid with Christ in God. As soon as ever Christ is yours you ought to be Christ's. "I am my Beloved's" should be linked with "My Beloved is mine," in the dawn of the day in which you yield to the Lord. Again, Ittai surrendered himself to David in the most voluntary manner. No one persuaded Ittai to do this; in fact, David seems to have persuaded him the other way. David tested and tried him, but he voluntarily out of the fullness of his heart said, "Where, my lord, the king, is, there, also shall his servant be." Now, dear young people, if you believe that the Lord Jesus Christ is yours, give yourselves up to Him by a distinct act and deed. Feel that one grand impulse without needing pressure or argument "The love of Christ constraineth me"; but do not wait to have your duty urged upon you, for the more free the dedication the more acceptable it will be. I am told that there is no wine so delicious as that which flows from the grape at the first gentle pressure. The longer you squeeze the harsher is the juice. We do not like that service which is pressed out of a man: and certainly the Lord of love will not accept forced labor. No; let your willinghood show itself. Say

Take myself, and I will be Ever, only, ALL for thee.

My heart pants after the service after of her Lord. With the same spontaneity which Ittai displayed make a solemn consecration of yourselves to David's Lord. I used a word then which suggests another point, namely, that Ittai did this very solemnly. He took an oath which we Christians may not do, and may not wish to do, but still we should make the surrender with quite as much solemnity. In Dr. Doddridge's "Rise and Progress of Religion in the Soul" there is a very solemn form of consecration, which he recommends voting men to sign when they give themselves to Christ. I cannot say that I can recommend it, though I practiced it, for I fear that there is something of legality about it, and that it may bring the soul into bondage. I have known some write out a deed of dedication to Christ and sign it with their blood. I will neither commend nor censure, but I will say that a complete dedication must be made in some manner, and that it should be done deliberately and with grave thought. You have been bought with a price, and you should, therefore, in a distinct manner own your Lord's property in you, and transfer to Him the title-deeds of your body, spirit, and soul. And this, I think, Ittai did publicly. At any rate, he so acted that everybody saw him when David said, "Go over," and march in front the first man to pass the brook, Oh yes, dear friend, you must publicly own yourself a Christian. If you are a Christian you must not try to sneak to heaven round the back alleys, but march up the narrow way like a man and like your Master. He was never ashamed of you, though He might have been: how can you be ashamed of Him when there is nothing in Him to be ashamed of? Some Christians seem to think that they shall lead an easier life if they never make a profession. Like a rat behind the wainscot they come out after candlelight and get a crumb, and then slip back again. I would not lead such a life. Surely, there is nothing to be ashamed of. A Christian let us glory in the name! A believer in the Lord Jesus Christ let them write it on our door plates, if they will. Why should we blush at that? "But," says one, "I would rather be a very quiet one." I will now place a torpedo under this cowardly quietness. What saith the Lord Jesus? Whosoever shall deny me before net,, him will I also deny before my Father which is in heaven; but he that shall confess me before men, him will I confess also before my Father which is in heaven." Take up your cross and follow Him, for "with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." When our Master ascended up on high He told us to preach the gospel to every creature; and how did He put it? "He that believeth and is baptized shall be saved." There must be, therefore, the believing and the acknowledgment of believing. "But cannot I be saved as a believer if I do not openly confess Christ?" Dear friend, you have no business to tamper with your Master's command, and then say, "Will He not graciously forgive this omission?" Do not neglect one of the two commands, but obey all His will. If you have the spirit of Ittai you will say, "Wheresoever my lord the king is, there also shall thy servant be." I leave the matter with the consciences of those who may be like Nicodemus, coming to Jesus by night, or may be like Joseph of Arimathea, who was a disciple, but secretly, for fear of the Jews. May they come out and own their Master, believing that then He will own them. II.Secondly, WHAT DID THIS DECLARATION INVOLVE? As to Ittai, what did it involve? First, that he was henceforth to be David's servant. Of course, as his soldier, he was to fight for him, and to do his bidding. What sayest thou, man? Canst thou lift thy hand to Christ, and say, "Henceforth I will live as thy servant, not doing my own will, but thy will. Thy command is henceforth my rule?" Canst thou say that? If not, do not mock Him, but stand back. May the Holy Ghost give thee grace thus to begin, thus to perservre, and thus to end. It involved, next, for Ittai that he was to do his utmost for David's cause, not to be his servant in name, but his soldier, ready for scars and wounds and death, if need be, on the king's behalf. That is what Ittai meant as, in tough soldier-tones, he took the solemn oath that it should be so. Now, if thou wouldst be Christ's disciple, determine henceforth by His grace that thou wilt defend His cause; that if there be rough fighting thou wilt be in it; and if there be a forlorn hope needed thou wilt lead it, and go through floods and flames if thy Master's cause shall call thee. Blessed is the man who will follow the Lamb whithersoever He goeth, giving himself wholly up to his Lord to serve Him with all His heart. But Ittai in his promise declared that he would give a personal attendance upon the person of his master. That was, indeed, the pith of it, "In what place my lord, the king, shall be, even there also will thy servant be." Brethren, let us make the same resolve in our hearts, that wherever Christ is, there we will be. Where is Christ? In heaven. We will be there by-and-by. Where is He here, spiritually? Answer: in His church. The church is a body of faithful men; and where these are met together, there is Jesus in the midst of them. Very well, then, we will join the church, for wherever our Lord, the King, is, there also shall His servants be. When the list of the redeemed is read we will be found in the register, for our Lord's name is there. Where else did Jesus go? In the commencement of His ministry He descended into the waters of baptism. Let us follow the Lamb whithersoever He goeth. At the close of His ministry He brake bread, and said, "This do ye in remembrance of me." Be often at His table, for if there is a place on the earth where He manifests Himself to His children it is where bread is broken in His name. Let me now tell a secret. Some of you may have heard it before, but you have forgotten it. Here it is my Lord it generally here at prayer-meetings on Monday nights, and, indeed, whenever His people come together for prayer, there He is. So I will read you my text, and see ether you will come up to it "Surely in what place my Lord the King shall be, whether it be in a prayer-meeting or at a sermon, even there also will thy servant be. "If you love your Lord, you know where His haunts are; take care that you follow hard after Him there. Where is the Lord Jesus Christ? Well, brethren, He is wherever the truth is, and I pray God that He may raise up a race of men and women in England who are determined to be wherever the truth of God is. We have a host of molluscous creatures about who will always be where the congregation is the most respectable: respectability being measured by clothes and cash. Time was in the church of God when they most esteemed the most pious men; has it come to this that gold takes precedence of grace? Our fathers considered whether a ministry was sound, but now the question is Is the man clever? Words ire preferred to truth, and oratory takes the lead of the gospel. Shame on such an age. O you who have, not altogether sold your birthrights, I charge you keep out of this wretched declension. The man who loves Christ thoroughly will say, "Wheresoever the Lord the King is, there also shall His servant be, if it be with half a dozen poor Baptists or Methodists, or among the most despised people in the town." I charge you, beloved, in whatever town or country your lot is cast, be true to your colors, and never forsake your principles. Wherever the truth is, there go, and where there is anything contrary to truth, do not go, for there your Master is not to be found. What next? Well, our Master is to be found wherever there is anything to be done for the good of our fellow-men. The Lord Jesus Christ is to be found wherever there is work to be done in seeking after His lost sheep. Some people say that they have very little communion with Christ, and when I look at them, I do not wonder. Two persons cannot walk together if they will not walk at the same pace. Now, my Lord walks an earnest pace whenever He goes through the world, for the King's business requires haste; and if His disciples crawl after a snail's fashion they will lose His company. If some of our groaning brethren would go to the Sunday-school, and there begin to look after the little children, they would meet with their Lord who used to say, "Suffer the little children to come unto me." If others were to get together a little meeting, and teach the ignorant, they would there find Him who had compassion on the ignorant on those that are out of the way. Our Master is where there are fetters to be broken, burdens to be removed, and hearts to be comforted, and if you wish to keep with Him you must aid in such service. Where is our Master? Well, He is always on the side of truth and right. And, O, you Christian people, mind that in everything, politics, business, and everything you keep to that which is right, ]lot to that which is popular. Do not bow the knee to that which for a little day may be cried up, but stand fast in that which is consistent with rectitude, with humanity, with the cause and honor of God, and with the freedom and progress of men. It can never be wise to do wrong. It can never be foolish to be right. It can never be according to the mind of Christ to tyrannize and to oppress. Keep you ever to whatsoever things are pure and lovely and of good report, and you will so far keep with Christ. 'Temperance, purity, justice-these are favorites with Him; do your best to advance them for His sake. Above all, remember how Jesus loved secret prayer, and if you resolve to keep with Him you must be much at the throne of grace. I will not detain you over each of these points, but simply say that Ittai's declaration meant also this that he intended to share David's condition. If David was great, Ittai would rejoice. If David was exiled, Ittai would attend his wanderings. Our point must be to resolve in God's strength to keep to Christ in all weathers and in all companies, and that whether in life or death. Ah that word "death" makes it sweet, because then we reap the blessed result of having lived with Christ. We shall go upstairs for the last time and bid good-bye to all, and then we shall feel that in death He is still with us as in life we have been with Him. Though our good works can never be a ground of confidence when we are dying, yet if the Lord enables us to follow the Lamb whithersoever He goeth, and so to lead a decided, positive, downright, upright Christian life, our death pillow will not be stuffed with thorns of regret, but we shall have to bless God that we bore a faithful witness as far as were able to do so. In such a case we shall not when the dying wish to go back again to rectify the mistakes and insincerities of our lives. No, beloved, it will be very, very sweet to be alone with Jesus in death. He will make all our bed in our sickness; He will make our dying pillow soft, and our soul shall vanish, kissed away by His dear lips, and we shall be with Him forever and forever. Of those that are nearest to Him it is said, "These are they that follow the Lamb whithersoever he goeth. They shall walk with him in white, for they are worthy." I conclude with this observation. Will our Lord Jesus Christ accept at our hands tonight such a consecrating word? If we are trusting in Him for salvation will He permit us to say that we will keep with Him as long as we live? We reply, He will not permit us to say it in our own strength. There was a young man who said, "Lord, I will follow thee whithersoever thou goest," but Christ gave him a cool reception: and there was an older man who said, "Though all men shall forsake thee yet will not I," and in reply his Master prayed for Him that his faith should not fail. Now, you must not promise as Peter did, or you will make a greater failure. But, beloved, this self-devotion is what Christ expects of us if we are His disciples. He will not have us love father or mother more than Him; we must be ready to give up all for His sake. This is not only what our Master expects from us, but what He deserves from us.

Love so amazing, so divine, Demands my soul, my life, my all.

This, also, is what the Lord will help us to do, for He will give us grace if we will but seek it at His hands: and this it is which He will graciously reward, and has already rewarded, in that choice word of His in the twelfth of John, where He says of His disciples in the twenty-sixth verse, "If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor." Oh, to be honored of God in eternity when He shall say, "Stand back, angels; make way, seraphim and cherubim; here comes a man that suffered for the sake, of my dear Son. Here comes one that was not ashamed of my Only-begotten when his face was smeared with the spittle. Here comes one that stood in the pillory with Jesus, and was called ill names for His sake. Stand back, ye angels, these have greater honor than you." Surely the angels of heaven as they traverse the streets of gold and meet the martyrs will ask them about their sufferings, and say, "You are more favored than we, for you have had the privilege of suffering and dying for the Lord." O brothers and sisters, snatch at the privilege of living for Jesus; consecrate yourselves this day unto Him; live from this hour forward, not to enrich yourselves, nor to gain honor and esteem, but for Jesus, for Jesus alone. Oh, if I could set Him before you here; if I could cause Him to stand on this platform just as He came from Gethsemane with His bloody sweat about Him, or as He came down from the cross with wounds so bright with glory and so fresh with bleeding out our redemption, I think I should hear you say, each one of you, "Lord Jesus, we are thine, and in what place Thou shalt be, whether in death or life, even there also will thy servants be." So may the Lord help us by His most gracious Spirit who hath wrought all our works in us, for Jesus' sake. Amen.

Following Christ

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A Sermon

(No. 3504)

Published on Thursday, March 23rd, 1916.

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington.

On Lord's-day Evening, August 22nd, 1889.

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"And Ittai answered the king, and said, as the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." 2 Samuel 15:21 .

SOME men have a very remarkable power of creating and sustaining friendship in others. David was a man brimming over with affection a man, notwithstanding all his rough soldier-life, of an exceedingly tender heart a man, I was about to say the word was on my tongue a man of vast humanity. I mean, there was a great deal of manhood about him. He was all that other men are, had suffered their sorrows, and had tasted their joys, and, there fore, I suppose it was that he had a large power of attraction about him, and brought others to himself.

But there is one Man more than man, whose attracting influence is greater than that of all men put together. In the person of the Lord Jesus Christ we see gentleness, meekness, and tenderest affection, and we see the most hearty sympathy with everything that belongs to manhood. Such a vast heart has the Master, such boundless, disinterested affection, such human sympathy; so near is he to every one of us in his life, and in his experiences, that he attracts the sons of men to himself, and when he is lifted up he draws men unto him, and afterwards, by the cords of his love, he draws them unto himself. It is in the hope that some here may feel the sweet attractions of Christ that I have selected this text, anxiously praying that some here may so give themselves to Christ s never to leave him: and that others who have already done may be confirmed in their solemn resolution that, in whatsoever place their Master, the Son of David, the King, shall be, there also will they be as his servants, whether in life or in death.

Now this resolution, if any here have formed it, and I know many have this resolution that surely in what place the Lord Jesus shall be, whether in death or in life, even there will we, his servants, be, in the first place, is:

I. A GOOD RESOLUTION one which can be supported by abundant reasons.

Let me say, in opening out this assertion, that Jesus deserves of all who have really tasted of his grace such faithful service, such unswerving following in all cases and under all circumstances. Who else has ever done for us what Jesus has? Our mother brought us forth, but he has given to us a second birth. Our mother candled us upon her knee, but he has borne us all the days of old, and even to hoar hairs will he carry his people. We have had many kindnesses from friends, but never such love as Jesus showed when, we being his enemies, he yet redeemed us with his most precious blood. Think of these three words, and try to measure what they mean Gethsemane Gabbatha Golgotha. Let those three words awaken your adoring memories. Gethsemane with its garden and bloody sweat for you. Gabbatha with its scourging, its mocking, its shame and spitting for you. Golgotha with its cross and the five flowing wounds, and all the bitterness of the divine wrath, and the torment of death itself, for you. Men have been known to give away their lives cheerfully for some great military leader whose genius has commanded their admiration, but they were fools to throw their lives away, after all, for these men had done but little or nothing for them to make them their servants and slaves. But this Man, my brethren, if we had a thousand lives, and were to give them all, yet would deserve more of us, for he hath redeemed us from going down into the pit, saved us from flames that never shall be quenched, and from a pit that is darkness itself. By the eternal woe from which the blood of Christ hath uplifted us, let us, who believe that we have been redeemed from hell, consecrate ourselves for ever to follow the Lamb whithersoever he goeth. His cross is despised; let us be despised with it, for he bore shame for us. His truth is counted a lie; let us be willing to be regarded as liars, for he had reproach cast on him. Sometimes to defend his cause has required the loss of all things; be it ours. if needs be, to lose all things for him who gave up all and what an all that was! the bliss of heaven, and a life itself for us, that he might redeem our souls. The deserts of Jesus are such that it would need an angel's tongue to tell them out, even though it were but in brief catalogue. Look at him in what he is himself as his Father's darling. Look at his character; was there ever such another? Survey the beauties of his person were there ever such charms commingled before? Think of his life, and of his death, and of what he is doing still before the throne, and surely you will feel that it is but right and just that, with Jesus, You should enter into the ship and, with him, sail the ocean over, be it rough or be it smooth.

Moreover, brethren, to keep close to Jesus Christ is right. It is in itself to keep close to integrity, for the Lord Jesus never stepped out of the right path. He never asks any of his followers to do anything which be a breach of the right, or which will make them turn aside from uprightness. If we could put our feet down exactly where his feet went down, even though we had to walk up to Calvary itself, it would be our duty so to do, for his path was perfect rectitude, and in him was no sin. We challenge heaven, with its omniscience, to detect a flaw in him. We challenge hell, with its malice, to discover in him an aught that is amiss. Lovers of the right and of the true, ask grace that you may be as he was. You cannot be more eminent for virtue than he. You cannot serve your God better. You cannot do better than keep close to every step that he has taken, and, whether in life or in death, to follow him. It is right, then, because he deserves it; it is right, again because in itself it is according to the eternal rules of equity.

And, my brethren, there is another argument why we should cleave to Jesus, and it is this wherefore should we leave him? Can anybody suggest a reason why the lover of Christ should turn from him? Polyearp was asked that he should curse Christ, and he replied, "Wherefore should I curse him? "The, assembly in the amphitheatre could give no answer to that; all hell could never give a reply to that. What hath he done, what hath he done that we should leave him? What can he have done, and what is there that the world can offer that would ever repay us for leaving him? Could we so false, so traitorous prove as to turn away from Christ, what should we gain? A little pleasure, gone in a moment, like thorns that crackle beneath the pot. What should we lose, my brethren? We should lose the joy of life; we should lose our support in tribulation; we should lose our hope in death; we should lose heaven, to inherit nothing but the blackness of darkness for ever. I cannot conceive a bribe heavy enough to weigh against him; I cannot imagine an honour bright enough to compare with him. I cannot conceive a disgrace that can be black enough to compare with the disgrace of deserting him. The silver mine of Demas is a poor reward for selling his Master. All the wealth of India, could it be poured into one's lap, were but a mockery of a soul that damned itself by casting away its confidence in Christ. To whom should we go, Master; to whom should we go? Thou hast the words of eternal life. To leave Christ would be the meanest thing of which any could be capable. I suppose the devil himself, with all that ho has ever done, has never been able to compass a wickedness that would equal the wickedness, if it were possible, of a truly gracious soul deliberately deserting Jesus for the world, for such a soul knows the hollowness of this world's joys; such a soul knows something of the sweetness of Jesus; such a spirit has been with him, and has learned of him, has had the enlightenments of his grace, has learned the faithfulness of his promise and the love of his heart. Oh! could such a thing be, could the Lord's grace so utterly leave a believer that he should turn out an apostate after all, there is need to dig another hell, as much lower than hell as hell is lower than the earth; there is need to kindle yet more furious flames; seven times hotter might the furnace be heated for such an apostate. Glory be to God, it shall not be.

"Grace will complete what grace begins,

To save from sorrows and from sins

The work which wisdom undertakes,

Eternal mercy never forsakes."

But I speak thus to let you see how reasonable how abundantly necessary it is that we should cling close to Christ in life and death, and that where he is there we should be. There is no need to reason further, as the time is brief, and so let us notice now, in the second place, that:

II. THIS RESOLUTION, THOUGH GOOD IN ITSELF, SHOULD BE MADE WITH GREAT DELIBERATION, SINCE IT WILL MOST CERTAINLY BE TRIED.

Ah! young brother, you to day can sing, as others did:

"'Tis done, the great transactions done";

and you sang and felt a joy in singing that last verse:

"High heaven that heard the solemn vow,

That vow renewed shall daily hear

Till in life's latest hour I bow,

And bless in death a bond so dear"

but do you know your weakness? If there were no temptation from without, you are fickle enough in yourself. Ah! we might sooner trust the wind or rely upon the glassy waves of the ocean than trust our own frail resolutions. We are changeable, we are false; our hearts are deceitful above all things, and desperately wicked. Let him that putteth on his harness take care not to boast as him that putteth it off. There are dangers ahead and many trials. All is not gold that glitters. Firm resolutions are not always kept; yea, let me add they are never kept if they are made, in your own strength; they will go most surely, and you that promised to stand fast will soon turn aside.

But, in addition to our own fickleness, we must expect many things to try this resolution. There will be, with some of you, the jeers and sneers of those you work with. They will call you ill names. Perhaps they have began it already. Well, but you do not know what they can invent. The Christian soldier has a gauntlet to run. The Christian worker in many a large factory has to endure a lifelong martyrdom. Men will invent all sorts of gibes and jeers against a believer in Christ, and it is fine sport to pelt a Christian. Can ye cleave to your Lord, then? Oh! if you cannot, you do not know him, for he is worth ten thousand times ten thousand sneers, and you should count it a joy to be permitted to bear a scoff for him. Now are you in your measure partakers with the noble host of martyrs. You cannot in these softer days earn the ruby crown of martyrdom, but you have, at least, the trial of cruel mockings. Bear up manfully, and meet their mockery with your holy bravery and patient endurance.

And you will have, probably, a worse trial than that, and that is to see those who professed to go with you, as you thought, turn aside. Oh! to young Christians, this is very staggering. Those of us who are older feel this to be a very peculiar cross in church life, to be associated with those who are cold-hearted and dead while they profess to be Christians, who, after all, ere long betray their hypocrisy; but to young people it seems often almost staggering. If such a man is not a good man, who can be? Is there anything at all in religion if such a man, after all, should turn out to be a deceiver? Oh! but, dear brethren, if you love Christ, you will not turn aside because some of his friends have forsaken him, for a true friend sticks closer then. Like this good man Ittai, that we are speaking of, you will say, "I never thrust myself on David before; I kept in the background, but now that this rascally Ahithopel has left him, I will go now and offer him my kind and affectionate greetings." It ought always to make you who love Christ become bolder when these villains turn aside, for now you should say that it behaves every honest man to play the man and come to his friend. If these turn tail, then should the true-hearted lead the van for Christ and for his truth, and if it should even come to pass that a standard-bearer should desert his flag, spring forward, young man, and grasp it in the stead of him, but never because of that turn aside from your Lord.

Alas! brethren, you may expect, perhaps, to have sterner trials than these. If you resolve to cling to Jesus Christ with constancy, you must expect to have many trials. God loves to try his people that he may get glory out of their trials, and I am sorry to say I have known some who in the depths of poverty, when it has suddenly come upon them like an armed man, have felt as if religion itself could not support them, and they have actually given up their profession. It is poor Christianity that cannot bear the loss of all things. Now you may be poor yet, and you may be sore sick, but may you have such faith as that you may be able to say, "Though he slay me, yet will I trust in him." It is no gold if it will not stand the fire, and it is no grace if it will not bear affliction.

You may expect to have great depression of spirit within. Some of us know what this is very, very frequently. There are times when the joy of religion is gone, and our soul is in the dark, and yet is feeling after God, blessed be his name; but this is the pinch, to believe in an angry Christ, to hold to his hand and never let him go, though that hand should seem to pull itself away; to lodge with Christ when he gives you no supper; to go and sleep in Christ's bed when he has not made it, but left it hard for you; to say, "With my desire have I desired thee in the night, and with my spirit will I seek thee early." May you have faith like that faith, that will not, under any difficulties, turn aside from Christ.

Thus you see, then, that this resolution will be a tried one, and between here and heaven God knows what trials will befall us. But again:

III. THIS RESOLUTION MAY BE CARRIED OUT.

What I have said might tempt you to declare that you would not try it, but it may be carried out. There are thousands, tens of thousands upon earth who have been with Jesus wherever he has been throughout the whole of their lives, and will be with him in death, and after death; and there are millions there they stand wearing their white robes and waving their palms. Listen; you may almost hear their song. These are they that overcame; they endured unto the end; they came through great tribulation, and washed their robes in the Lamb's blood, and, therefore, are they before the throne of God. What was done, in them may be done in you.

But how was it, then, that they held on and kept close to their Lord? Answer it was not in their own strength; it was the Holy Spirit, who day by day preserved them, led them in knowledge and true holiness, purged them from sin, and at last made them to enter upon the heritage of the perfect. There was not a single moment in which they persevered apart from the Spirit's strength. Poor human nature at its best must start aside like a broken bow. 'Tis only grace that holds a single Christian, and well and truly do we sing in that hymn:

"'Tis grace that's kept me till this day,

And will not let me go."

Now, subject to the power of the Holy Spirit, the way to accomplish our resolve to be with Christ as his servants for ever, is, first of all, to be much in prayer. If you cannot persevere with God, you are not likely to persevere in contest with man. More prayer, beloved, many of you want. As your temptations grow, let your prayers become more intense and full of fire, and conquer hell by assaulting heaven. You shall prevail against all temptations if you can prevail with God.

Remember, too, that joined to that prayer there must be much holy fear. "Happy is the man," says Solomon, "that feareth always" not the fear that is distrustful and suspicious of God, but the fear that is distrustful and more than suspicious of self; the fear that is conscious of inward weakness and depravity, that dares not into temptation go, but asks to have its eyes turned aside from beholding vanity, lest the look should lead to the desire, and the desire should engender the act.

With holy fear there must be much careful walking. He that would persevere to heaven must not hope to go there pell-mell helter-skelter, heedless, careless, thoughtless as to his daily life. There must be self-examination, self-inspection, watchfulness incessantly. An arrow may pierce thee between any joint of thy armour unless thou hold the shield of faith to catch its barbed shaft, and quench its barbarous flame. God grant thee grace to walk carefully and humbly with thy God.

To persevere in grace we must seek to use all the means of grace that can assist us not forsaking the assembling of ourselves together, as the manner of some is; not neglecting either private or public prayer; using what grace we have if we expect to get more; doing what we can for God, as we expect him to do all for us; in fine, working out our own salvation with fear and trembling, because it is God that worketh in us to will and to do of his own good pleasure. If these things be in you and abound, they shall be the means of preserving you, and you shall be among. the happy number that shall sing, " Now unto him that is able to keep us from falling, and to present us faultless before his presence with exceeding joys unto him be glory for ever and ever. Amen." And now, fourthly and lastly:

IV. THIS RESOLUTION MAY BE ACCOMPLISHED IN AN EMPHATIC SENSE.

Understand me, for here it is that I wish to appeal to believers in Christ. This man Ittai said, " Surely in what place that my lord the king shall be, whether in death or in life, even there also will thy servant be." You can follow Christ in a general way in the. activities of Christian life, and so on, but there is a peculiar way of following him. You can get, by God's grace, very near your Master, and by still greater grace you can keep near to him, and keep near to him all your lives. I have never been able to hope for perfection in the flesh, but I believe that even Christian ought to strain after even perfection itself. I am afraid we have fixed. the standard of what a Christian may be a deal too low; of what a. Christian should be it would not be possible to fix the standard too high. It is not needful for a Christian to be sometimes with Christ, and sometimes to lose fellowship. It is not necessary for a Christian to be full of doubts and fears. I met an elderly Christian some years ago who is now in heaven, whose word certainly I could never dare to have doubted, who told me that by the space of forty years he had never had a doubt of his own acceptance in the Beloved, and though he had had many troubles and trials, he did not know that his communion with Christ had once been interrupted. I marvelled at him, but I marvelled a great deal more at myself that I had not tried to get into the same place. Why not? If you are straitened, it certainly is not in your God; you are straitened in your own bowels. He never gave you legitimate cause to doubt him, nor did he ever give you a reasonable excuse for forsaking fellowship with him. Let us, oh! let us aim at keeping as near to Jesus as John did, and not, like Peter, follow afar off. Let it be the great prayer of our lives:

"Abide with me from morn till eve,

For without thee I cannot live."

Let us ask that our communion may be kept up in business hours as well as in the private closet, that we may walk with Christ on the Exchange and in the street, as well as in the Tabernacle, or in the public engagements of worship. Why need we leave him, Certainly he will not leave us. Oh! that we may cling to him closely, cling to him and hold him fast. I like the saying of a dying negro boy, who was asked why he felt so happy in the thought of going to heaven. and he said, "I want to go to heaven principally because Jesus is there." "Well," said they, "but do you always want to be with Jesus, then, and with nobody else?" "Yes," said he, "I only care to be where Jesus is. "But suppose Jesus were to leave heaven?" Said he, "I would go with him." "But suppose Jesus went to hell, what then?" "Ah!" said the boy, "but there could not be any hell where Jesus was; I would go with Jesus wherever he might go." Oh! that we had that kind of spirit, and that desire ever more, not to be self-seeking, nor world-seeking, nor getting our joy out of common pleasures, nor hunting after comfort where it cannot be found in these low-land joys; but let us seek to be on the wing with our Master, up aloft, dwelling in the land of communion. where Jesus lets out his very heart to his people, and reveals himself to them as he cloth not unto the world. The Lord give to this church many of those favoured men and women, whose communion shall be with the Father, and with his Son, Jesus Christ. Oh! it is the happiest, holiest, safest, richest. most useful kind of life. God grant it to you.

But oh! dear friends, there are some here to whom all this talk is nothing for they have never taken up the cross of King Jesus at all. Do you know it is very seldom I come into this pulpit, very seldom indeed, without my seeing here and there that mournful colour which indicates that another person has departed this life? We are so numerous that there are two or three deaths every week, and sometimes five or six, and as I happen to know when each one is taken away I am continually reminded of the mortality of my congregation never twice alike never under any circumstances always some here that will never be here again or were not here before; always some here who are just on the brink of the grave. Now I speak to you to-night who may, though you know it not, be on the brink of the grave, and I shall ask you to put to yourselves this question, How will it fare with you when you pass into the spirit-world, and stand before your God, when you are not reckoned as a friend of Christ, but have to take your stand among his enemies? You would not wish to take that place even to-night. You are halting between two opinions; but, my dear friend, that halting of yours must come to an end very soon, or otherwise death will decide it, and where death finds you judgment will leave you, and hell will continue you. Oh! I pray you lay hold on eternal life, and this night cast in your lot with Christ. Oh! he is the brightest leader ever soldier had. He is the fairest Prince under whom anyone could serve. His cause is such as will ennoble you. To fight under his banner makes each private soldier into a prince, ennobles each one into a king. Before thou canst serve him, remember thou must be washed by him. There is a fountain filled with blood; if thou cost trust him, that blood will make thee white as snow. If thou cost trust him now, his Holy Spirit will give thee grace to enlist in his army, and to continue a faithful soldier until thou shalt lay down thy battle with thy life, and cease at once to fight and live, and enter into the victory for ever and ever. By the horror of Christ's defeated foes. among whom I would not have you numbered; by the glory of Christ's victorious friends, among whom I would fain see you muster, look unto Christ and live to-night, and may he help you to do so. Amen.

Kelly Commentary on Books of the Bible

In the sketch proposed of these books of scripture there is of course no pretension to notice every point of interest they contain, but only a general comprehensive view, as far as the Lord enables me to present, of their main course and objects. The most careless reader must perceive, that as Saul holds a considerable place in the First Book of Samuel, so Absalom occupies not a little space in the Second, and both of them in collision with David. Now the nature of inspiration supposes that God, in selecting such persons or facts as are regarded there, had a divine object before Him. It is the main business of an interpreter to learn and set out according to his measure the design that the Spirit of God appears to have had in view.

It is clear on the face of it that the chief feature of Absalom's history is, in the end of it at least, opposition to David: he stood in the nearest relationship to the king, but he was none the less an antagonist. Now as David all through, whether in the First or in the Second Book of Samuel, is a type of the Lord Jesus, there ought not to be a question, as it appears to me, that the Spirit of God is giving us, in the adversaries of David, antichrists. Only the antichrist has qualities in his type, which differ quite as much as those of the antitype will, in express scripture or in reality. Thus in the New Testament, where he is brought before us directly and as a matter of doctrine or prophecy, John describes the antichrist first as one that denies the Christ; then as going on with a growing audacity (and this is more particularly his opposition to the Christian revelation) to deny the Father and the Son. For he is the liar and the antichrist. He denies Christ both in Jewish relations and in personal dignity. He sets aside therefore in Him the glory of Israel, and also the fulness of divine grace as now shown in Christianity. For we must remember that the Lord Jesus in the variety of His glories displays God in many ways; for instance as Messiah King of Israel, and, when rejected by the Jews, as the Son of man, ruler of all tribes, peoples, nations, and tongues in the world. The unbelief of the Jews in rejecting the Lord was and will be thus used by God still more fully to display Christ's glory and His own counsels.

Now as John refers to the two characteristics of the last antagonist of Christ, so I think it will be found that in the First Book of Samuel Saul stands forth as the chief adversary of David before he came to the throne. After it Absalom holds a similar place in the Second; and of the two, Absalom was the more dangerous and daring, as the enormity in him was incomparably worse. The nearness and character of his relationship to the king made the guilt of his conduct the more dreadful before God and man. It is this which to my mind explains the large space that is given both to king Saul's jealous persecution on the one hand, and to Absalom's attempt at usurping the power of David on the other. It is true that at first Absalom by no means shows out the violent form which his wickedness was finally to take. He uses a certain craft which no doubt succeeded with the simple though repulsive to the upright. Before his treason we hear the details of his blood-thirsty cruelty, which no provocation could palliate, not even that most gross conduct of Amnon towards his sister Tamar. It will be so with antichrist. All his evil will not come out fully at once. Surely then it is a most solemn consideration for all our souls the moral principle which we see in these cases. Nearness to what is good invariably develops evil in its worst features. There could be no such thing as antichrist if there were not Christianity and Christ. It is the fulness of the grace and truth that is revealed in the person of the Lord Jesus that brings out the worst evil in man. And even Satan himself could not accomplish his designs against the glory of God save by rising up against the Man who is the special object of God's delight and of His counsels in glory.

Hence we find a pretty full answer to all this in the twofold type: first, Saul the adversary of David in his earlier career, when he had not been yet seated on the throne; then Absalom, not all at once, but by degrees coming out, though no doubt full of craft and blood-thirstiness before he turned against his father. The liar and the murderer is betrayed even in the earliest account of him which scripture brings before us. God, on the other hand, was judging the family of David, and speaking to David's own heart and conscience in the sin and shame and scandal that covered as a whole the family with reproach; and this it is that lets us see Absalom. He will avenge his sister's wrong himself. He has made up his mind to shed his brother's blood; he cloaks it under fair pretences. Amnon is ensnared to his ruin. (2 Samuel 13:1-39)

But there is more than this; there is a magnificent display of divine mercy shadowed in the way in which Absalom was brought home; and here again we have another witness of the same truth that has been often referred to. It is only after God has shown His rich mercy that Satan and man mature and work out their deepest malice. The woman of Tekoah was employed by the subtle Joab, who knew well that the heart of the king was yearning after his guilty son. At the same time he knew that the king had difficulty in conscience, for he was the executor of the law of God. To him God had entrusted the sword in Israel, and Absalom had brought the stain of blood on the people and the land of God, as well as on the family of the king.

On every ground therefore David was called upon to assert what was due to God against his own son. But this is only one of a number of instances that strew the whole line of divine history where God, while He does insist on righteousness and resent all failure in maintaining it here below, never abdicates grace, but always holds the title of divine mercy above the claims of earthly righteousness. And certainly David was one who could not resist such an appeal There might be a certain struggle; and the very fact too that Absalom was his son would to an upright mind make the struggle harder: was it really possible for David to deny that grace which was his only ground and chief boast before God? This then was what Joab, who had not the slightest appreciation of grace himself, would nevertheless know to be the surest avenue to David's heart: and this it was that the woman of Tekoah therefore pleads. She comes before the king, who asks her what was her sorrow. She puts in a parabolic way the position in which she stood, saying, "Thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him. And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth. And the king said unto the woman, Go to thine house, and I will give charge concerning thee. And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless. And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more. Then said she, I pray thee, let the king remember Jehovah thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As Jehovah liveth, there shall not one hair of thy son fall to the earth."

Having thus secured the ground, the woman begins to open the secret. The king had now pledged his royal word. Grace was very dear to his heart. His feelings were moved and stirred deeply. It was no new thing for him, as his procedure to Mephibosheth could attest. Who knew or valued so highly the "kindness of God"? He had known the need of it himself. Of this then Joab had taken advantage in putting forward this woman to plead before David the imaginary trouble of her house. Now the king's conscience might be relieved. If he would spare another's house, spite of guilt, would he not spare his own? This was what calmed his fears. Nothing could be more artfully devised. Hence we see how the woman gradually begins to explain what it was that was really aimed at. "Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on. And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished." It was no question of her son, but of the king's banished. "For we must needs die," she adds, "and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished may not be expelled from him."

It is the way of grace she pleads. Impossible for David to resist this. If God devises means that His banished should return, who was David to differ from God? If God, with all His unstained holiness, with all His jealous regard to righteousness, nevertheless devises His efficacious means (and David knew it well), who or what was David that he should hold out against the pitiful case of his banished one? of Absalom driven to another land because of the blood of Amnon, the blood of the guilty brother that he had shed in avenging his sister's dishonour? So it was then that the king, moved by it, listens to her. "The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore Jehovah thy God will be with thee."

Yet righteousness was not guarded here, as God does perfectly in Christ. Hence a suspicion arises that all was not straight. The king accordingly says, "Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and put all these words in the mouth of thine handmaid: to fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth." Where the eye is single, the whole body is full of light. There could be no doubt that the allegory was admirably drawn. Alas! it was the parable of one whose heart was not in the matter. How solemn a thing it is, my brethren, to see from time to time in the course of scripture history, as we may in fact now, that there are natural minds who can sometimes see more clearly what becomes a saint of God than saints themselves feel. But it is only those who know how to turn the grace of God to their own purpose when it suits them. This is what Joab was now doing by the woman of Tekoah. He held the truth in unrighteousness, we shall see with what result as far as Absalom was concerned.

But the king, when he did discover the aim, did not swerve from his word. He says to Joab, "Behold now, I have done this thing." He, indebted to grace, and to nothing so much as grace, could not possibly disavow the appeal of grace. Hence his command, "Go therefore, bring the young man Absalom again." Joab thanks the king, and acts. But David is not indifferent to the guilt contracted by the past, and Absalom is forbidden to come near. "The king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face."

Next the Spirit of God gives us the description of the person of Absalom. There was everything to attract the eye, everything to meet the natural desires, of one who would wish the comeliest person in Israel to be the king. Nature had wrought formerly in the choice of Saul. It was repeated again with Absalom. (2 Samuel 14:1-33)

In the next chapter (2 Samuel 15:1-37) the wicked plans of the traitor begin to ripen and unfold themselves, and this, it will be marked, only after the richest grace had been shown him. This indeed was necessary. It was not till the banished one had found means in the grace of the king to return; it was after that which answers as much as anything could to the grace of God in the gospel. Then, consequent on all the mercy shown him, does a more terrible character of antichrist display itself in Absalom than had ever been seen in king Saul. What then appears to be the distinction intended? Is it not that Saul show; us antichrist more as the consequence of Jewish apostasy; Absalom more as the consequence of Christian apostasy? Both these traits must be found in the antichrist of the last days; and this is one reason too why, although there were antichristian features when the Lord Jesus was found here below, the full display of the antichrist could not be until after all the grace of God in Christianity had been fully brought out.

This also explains why there should be a double type of antichrist one in each of these two Books of Samuel. We have the display of the fullest possible evil of man one in pride and real envy and affected contempt, and at last of murderous hatred toward David. All this was found in Saul. But in Absalom's case there was a still deeper character of lawlessness, as there was a nearer and more dependent tie to the king. Besides, there had been the richest manifestation of mercy to himself. The most dreadful wickedness on his own part had been met by greater love and grace on the part of David. After all this then we find Absalom laying his plots and carrying out his schemes for the purpose of supplanting the king his father.

This was the manner of the man: "And it came to pass after, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that bad a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee." Two principal objects are apparent: the undermining of the king, and this in order to the glorifying himself. Hence as the readiest way he Hatters the people, whom he never loved as David did, but despised, and assuredly none so much as those taken in his nets of fair words and good speeches. "Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice I And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel." It need not be argued at length that there was neither righteousness nor love in all this; neither the righteousness that discriminated the mutual relationships of himself and of those that came, and yet more of all to the king, without which there could not be anything right; neither was there the love that sought the good of others instead of its own things, but unbridled will and the loftiest ambition. His object was himself, and himself too for the vilest purposes for his own exaltation by the overthrow of his father, whom God had anointed king of Israel. "And it came to pass," it is said, "after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto Jehovah, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If Jehovah shall bring me again indeed to Jerusalem, then I will serve Jehovah."

Observe here the profanation of the name of Jehovah, which always accompanies the worst evil of men on the earth. "And the king said unto him, Go in peace. So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom." Another character is here which was necessary to complete the character of antichrist; that is, the combination of kingly power in Israel with spiritual pretension. There will be the highest assumption of a religious sort. The antichrist is not barely infidel. Infidelity there will be, but always a show of religion along with it, whether in the same personage or in one that is joined with him in type. That which brings in an evil spiritual power is necessary to give the true and full character of the antichrist. Hence Ahithophel is associated with Absalom. So, as we know, the second beast, or false prophet, in the Revelation symbolises this same personage. Notably he has two horns like the lamb. There is a double character of power. It is not simply that he is or has a horn. He is not a mere king, but a beast with two horns. And at this time it would seem that it is no longer a question of imitating the priestly power of Christ, but he will pretend to have not only a kingly place but a prophet character, an understanding of the mind of God, just as Ahithophel here, as we see, who had been David's counsellor before but is now Absalom's. There is thus a combination of the false prophet with royalty. These at the close will be united in the antichrist.

I am not now speaking of the great imperial power, the beast, in those days that bring on judgment For this we must look elsewhere; for it will not have its seat in Jerusalem, nor will the sphere of its dominion be the land of Israel. There will be the place where the final conflict takes place; there the scene of the destruction of the beast and the false prophet, and of the associated kings that are with them.

Such are a few of the leading points which may help, not only to guide souls, but also to preserve from mistakes too often made, to which we are as liable as any. There is no power of preservation in the truth except by simple subjection to the word of God. If we begin to give ourselves credit for anything like a definite system of truth, more particularly when it takes a traditional shape carried on from one to another, I am persuaded that the Lord will not be with the enterprise. Of all men, we need most to walk in sustained subjection to God and His word. No doubt all the children of God do; but if God has brought us out from the creeds and stereotyped forms of human arrangement, be assured we are not the less in danger. It is not meant in the least that there is no security. Who can overlook the fact that those who have trusted creeds and formularies have little to boast of their orthodoxy at this present time? We can well see too that there is no end of inconsistency; yea, the grossest contradiction of that which is avowed and confessed may be and is carried on, though one may be thankful for whatever check there is to deadly error; for the value of a creed at best is chiefly in its protest against heterodoxy. "Faith cometh by hearing, and hearing by the word of God," not by a creed. And the infidelity of men who subscribe all the old creeds is so glaring that mere lawyers and men of the world in general are ashamed at the scandal. This is not said to wound any one, nor as a busy body in other men's matters, but rather for our souls' profit, believing that there are none whom God will hold more decidedly to what we profess.

But is it not our joy, and the sure means of security, to cherish continual and unqualified subjection in our souls to the truth of God as He has revealed it not to the thoughts that we may receive through others, however striking or helpful? Let us be grateful for their help; yet it is our duty to judge all by the word. Let us thankfully enjoy whatever of truth the Lord's servants can minister to us, but no deductions can ever be a ground of faith. Whatever may be taught by this one or preached by that must be brought to the touchstone of scripture, instead of being taken out of its place and made a test of the truth. The word of God is not only the great source, but the only standard, of the truth. Do we desire from God the truth? We have His precious word to teach us that truth with certainty. Ministry in the word is a blessed help; and it would be proud and base to despise the help of God's servants ungrateful towards Him, haughty toward them, and injurious to our own souls. "They shall be all taught of God" is true of all saints, but it in no way excludes teachers and other ordinary means, though there may be extraordinary instances where they are taught without this or that aid. But it is in general an unfounded pretension to have learnt directly from God through His own word, independently of those He has set in the body of Christ for this express purpose. And it will be found, in fact, that those who boast of not having learnt through such means as He usually employs know little, being really too proud to be taught. To the word of God then we need to pay heed if we would have the assurance of divine teaching, even if it be only a question about the antichrist. It is, of course, apart from those foundation truths that are immediately bound up with our own relationship to God; and we may bless Him that so it is and must be in His wisdom. Still we must remember that it is by the truth that we are sanctified. Nor can we afford, for the Lord's name sake, any more than for our own souls' good, to admit lightly any thought into our minds which is not of Him. Indeed, no matter how distant, where any thing is received into the heart that is not the truth of God, as being false, and a foreign ingredient, it will work evil in various ways; it will surely embroil other scriptures, and make us to confound things that differ. The consequence will be that we know not what the effect of even a trifling departure from the truth may be in thus destroying the symmetry and the perfectness of the truth of God in His word. The fact is that the truth is one, and therefore, where any one part is misapprehended or rejected, there is danger of weakening the rest. I am now speaking, of course, not of that which concerns our own souls with God, but merely of profitably using every part of God's word.

Thus then, if we have been guided aright in what is before us, there is in the type the union of both on the one hand royal power (and this was what Absalom was affecting for himself); but along with it there was joined with him a falsely prophetic character typified by Ahithophel. The two were connected together, just as we saw Saul himself at the last finding his resource in the witch of Endor. There was an evil spiritual adviser of the lowest kind to which he was driven. See too Pharaoh and the magicians, also Balak and Balaam. So constantly are these two characters linked in opposition to the Christ of God.

However this be, Absalom is seen successful apparently at first; and there speedily follows the solemn sight of the king obliged to be a fugitive from the throne, and the capital, and the sanctuary of Israel. "David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness. And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city."

How beautiful the contrast with a former scene, but too familiar! The people and priests in their panic before the Philistines brought out the ark of God, if peradventure it might serve as a charm against the swords of their enemies; but here David refuses to employ it selfishly and irreverently, whatever his need and peril a man, if ever there was one of old on earth, with living faith in God, and real reverence for the sign of His presence in Israel; for there was no one that ever showed such a value, and this believingly, for the ark of God, as king David. Nevertheless in this supreme hour of his deepest extremity and greatest humiliation he refuses to jeopard the ark of God. He will not allow for his own sake the smallest shade cast upon it. What! he, David, call the ark of God out of Jerusalem? Far from it! David bids the sons of Zadok and the Levites carry it back to the city, where it is destined for ever to rest, once the Lord Jesus establishes it; and on this affecting and unselfish ground: "If I shall find favour in the eyes of Jehovah, he will bring me again, and show me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." Was not this a heart, my brethren, which in the face of all his faults accepted his humiliation, taking it from the hand of God to justify Him? He was one who knew that, whatever the grace of God already shown to him, it was not exhausted yet. Far from yielding to a suspicion of God's goodness to him, questioning his own manifold shortcomings, or palliating his gross failure, we see one prepared to bow to whatever God would do, and to bless Him for it. David would plead for the honour of God, cost what it might to himself. And this is faith, which appropriates to its own need and joy what it sees in God. But just because it is faith, it will never allow that what its little range of vision takes in can equal, but must ever be surpassed by the grace that is in Him. In short, faith, as it always gets what it seeks, so it is always assured that there is more, never pretending to reach up to the fulness of the grace of God. At the same time it does not listlessly stop short, satisfied with what it has, however thankful. But it confesses that faith in man is never a match for grace in God, so to speak; draw as it may, it can never fathom His goodness. It may dive more and more in, but it can never get to the bottom.

In this spirit it was that we find the king going up by the ascent of mount Olivet. It may remind us of a greater than he; but the One greater than David, though He knew tears as none ever did, did not then go up weeping. Not that His heart was not filled with the deepest feelings of love yet of sorrow for man and Israel, for His own too in their midst, soon to enjoy the Comforter He would send down from heaven as the seal of redemption. But for David it was a day of shame, not only for the people and his guilty son, but not without ground for himself personally; it was a day when he could not deny the righteous hand of God stretched out over him and his seed in the correction of faults neither few nor light. He "wept" therefore "as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up."

But furthermore one told David, saying, "Ahithophel is among the conspirators with Absalom." David turns to God. He knew the gravity of the tidings, but this very thing brought before him the spring of his confidence, as surely as he saw the hand of Satan in it. A father's love might abstain from pleading against Absalom; but David could now unburden his heart to God. Therefore he says, "O Jehovah, I pray thee, turn the counsel of Ahithophel into foolishness." And Jehovah heard, and answered.

Nevertheless, the king was not without comfort and joy. He was not without that which consoled, soothed, and cheered his spirit in the day of his calamity. This is brought out before us in the next chapter (2 Samuel 17:1-29),where "Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink." And so it is, beloved friends, that, where grace is in the heart, the Lord will give the opportunity to show it. This He is giving to us at the present time, while Jesus is still despised; and He is despised, although they own Him in words to be seated on the throne.

So too, when we are gone to heaven, will He give to the godly remnant at the end of this age, and accept the sweet fruits of faith which shall display themselves in those that refuse what is false and of the enemy, as they look through clouds and difficulties, no doubt, but not without assurance, to the bright day of the kingdom that is about to be set up here below. This is what is figured by the faith that wrought by love, that we are shown in thus providing for David. But when the king arrives at Bahurim, he is subjected to a fresh trial in the way of insult; for these two things may now be together, fruits of grace and works of flesh inspired by Satan. Here Shimei "cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left." The mighty men naturally knew no small indignation; but we hear the voice of the humbled king reproving his followers, too hasty to shed blood. No; it was from God that the humiliation came, and David accepts it thoroughly. Shimei shall not provoke him so as to lose a grain of the profit. The arm that would have crushed Shimei in a moment would have deprived David of a lesson never to be forgotten. If then a trusty warrior proposes to punish the wanton insolence of Shimei, the king breathes the spirit of meekness, even at that moment when the basest of men poured contempt on him. "Then said Abishai unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because Jehovah hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" We must remember that, before the Lord Jesus comes out as King, others will be put to the proof, and their faith and patient grace be tried in their measure as truly as ours. For us indeed the trial of our faith should be always. They will have it for a brief season, and severely. But now there is everything calculated to seduce us into the world, and cause us to overlook the moral glory of our calling, to forget Christ's rejection and cross.

Indeed, the relationship seen here will apply fully to the latter-day saints, whereas it can only be ours in general spirit. For Christ is own Lord and Head. David was truly the king, and there was none other. But we know that, although the Lord Jesus be not yet sitting on His own throne, He is crowned with glory and honour. We know Him on what is after all a greater throne, and on a deeper title than that of Messiah; we know Him possessed of a larger glory and in a higher sphere; we know that it is He that will confer glory on the throne, instead of merely receiving glory from it; but for this very reason we have the opportunity of showing how far our faith in Christ exceeds and makes as nothing all Satan's allurements to serve the world and forget our rejected Master. But the same thing in principle will be true for those that shall follow us. They will not, of course, have the same form of relationship to the Lord Jesus as we have; and the special part of the word of God that will bear on their souls and circumstances will be quite different from that which God intends for us now. There is a common groundwork, but much that is distinctive of each. And this is of great importance. It shows convincingly that it is not merely a question of God's word, but of His Spirit; and the same Spirit who brings out the truth, and leads into our relationship with Christ above, will bring out to the souls of the righteous godly Jews by and by the expectation of the true King to come for the overthrow of antichrist with every other enemy at the close of the age, and to reign over Israel and the earth in the age to come.

This will furnish them with opportunities similar in principle to those which the Lord gave to Mephibosheth on the one hand, and of which Shimei took advantage on the other. There will be room both for despite and for reciprocation of grace between the Messiah and all who have waited for Him in that day.

In the end of the chapter we have another scene still reminding us of the great crisis. Hushai goes to Absalom and opposes in every way the counsel of Ahithophel. Thus also in those future days will the Lord know how to defeat all the plans of the devil. There was no doubt that Ahithophel of the two was the subtler the one best of all calculated to further the plans of Absalom; but the time was not yet come for anything but a shadowy effort.

There was then as now one "that letteth." It was not yet the hour for apparent success. God confounds the plans accordingly, and Ahithophel is vexed to the utmost, and more and more as he finds there is one near Absalom who brings to nothing all his devices. This is set fully before us in2 Samuel 17:1-29; 2 Samuel 17:1-29. The result was that "when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and get him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father."

The next chapter (2 Samuel 18:1-33) brings the solemn crisis before us. The battle takes place, and he that lifted himself up so proudly, he that had fawned on Israel to gain them over as his partisans against his father, he who sought dominion but not from God, setting himself against the glory of God and the king of Israel, dies a death of special shame and curse, hanging on a tree. Lifted up, as we know, by the very hair of his head which had been his vanity, as it was a part of his personal beauty, Absalom died as a fool dies; so had Jehovah Himself in His providence ordered the result, as he fled from the scene of his defeat. The king betrays the natural affection of a father's heart, but, it may be, with too little sense of his son's impious rebellion, or of God's righteous retribution This is brought before us in the most touching manner.

What need of details now? Suffice it to say that Joab comes in to reprove the king as he gives way to unmeasured grief, and cries with a loud voice, "O my son Absalom! O Absalom, my son, my son!" The very people that had gained the victory for him could not but be vexed as they read an implied reproof in the king's laments and tears. Joab therefore ventures to say, "Thou hast shamed this day the face of all thy servants which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; in that thou lovest thine enemies, and hatest thy friends For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by Jehovah, if thou go not forth, there will not tarry one with thee this night." How evident that not yet did the king reign in righteousness; else Joab had never dared so to speak. Thus every type falls short of the truth. It must be so in the nature of things; and is it for us to find fault with the plain truth that the Lord Jesus is thus unapproachable? For what does it tell? The tale of all scripture the failure of the first man. The only one worthy of all homage and praise, of all confidence and love, is the second Man, the last Adam.

Then the king was pleased to sit in the gate. "And all the people came before the king, for Israel fled every man to his tent." And then king David sends "to Zadok and to Abiathar the priest, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king? And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab. And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. So the king returned, and came to Jordan. And Judah came to Gilgal to go to meet the king to conduct the king over Jordan." And there it is that the blaspheming Shimei cowers before the returning king; for now those that had rendered a feigned obedience are being made manifest. Here too the king shows that he was by no means equal to the task that will be taken up and carried out in full by the true David only; for, wrought on by his feelings, he swears to Shimei that he shall not die an oath that could not avail when Solomon comes to the throne, as we learn from another book of scripture.

Next we find Mephibosheth and his sorrowful tale; and Barzillai the Gileadite comes before us with his grace in due season. The result of all is that the men of Israel come to the king and say, "Why have our brethren the men of Judah" for it becomes now a rivalry of care and affection and honour for the king "Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan? And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gift? And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye." The king is now their portion and boast. If here we find nature again, nevertheless what a change as the king returned! He is borne forward to Jerusalem by the returning affections of the people. Another traitor is discovered in the person of Sheba overthrown still by the prompt zeal, as well as by the courage of Joab and all was order afresh in the kingdom. The latter part of this chapter shows us that the efforts of the enemy only turn to the greater honour of king David now reinstated in Jerusalem and the throne.

But in 2 Samuel 21:1-22 an instructive scene is introduced to us to which we may turn our attention for a moment. Whatever may be the grace and faithfulness of God, for the very same reason God is jealous of His word, and deals righteously wherever His name is pledged. We are all familiar with the fact that in the days of Joshua the Gibeonites had deceived the heads of Israel. They had palmed themselves off on Joshua as coming from a far country, having for their own ends hidden the truth that they belonged to the accursed races of Canaan. The result was that Joshua and the other leaders of Israel committed the name of Jehovah, through the deceit of the Gibeonites, to sparing their lives, though in consequence of that deceit they were reduced to the condition of hewers of wood and drawers of water for the sanctuary. But Saul in his spurious zeal for God lost sight of what was so solemnly assured to the Gibeonites. Are you surprised that the king who would have taken away the life of his own son because of his rash oath, which Jonathan knew not, should feel lightly the oath that had been sworn by Joshua and the other leaders of Israel in the olden time? Wonder not; for the flesh, which here overstrains, there breaks down altogether.

It was no doubt long ago, and there are those who would ignore what is past for present ease. But time makes no difference, any more than place, in the things of God. What He looks to is His name, and by this are we also bound to keep His word and not deny His name. Saul forgot it. Can we not easily understand this? In him was no living faith whatever. There was only form, and this will sell the Lord when it suits for the price of a slave, though it may at the same time make the greatest show of devotedness. Doubtless Saul could vaunt his own superior zeal for the Lord in this that he at least was not going to be carried away by a mere name, and an obligation so long ago as to be obsolete. If the Gibeonites were Canaanites, woe be to them from king Saul! And so it was that there was a famine, not immediately after, but now in the days of David for three years. Two things particularly may well arrest attention in this as a great moral truth It was a long time since the name of Jehovah was pledged; but does God ever forget? Secondly, it was by no means a short time since Saul had done the bloody deed, and yet no chastening had yet come from Jehovah. The chastening did not follow till a considerable time after. Such patience tests souls thoroughly. The chastening fell not in the days of Saul, but in those of David. Why? Because God will have all to enquire of Him; He will exercise His people in their common and continuous responsibility; He will make us feel and judge our forgetfulness of heart, our lack of looking to Himself. The evil might have been dealt with personally on Saul; but the patience of God on the one hand, and the solidarity of the people on the other, was more impressively taught when the blow fell in the days of David. People and king were thus forced to review what had been soon forgotten because taken too lightly when done. He at least is occupied with our ways, and the discipline may tarry a long time. He would have His people learn the reason why His hand was upon them.

If they confide in His righteousness, they will learn why it was the fitting time, and according to the wisdom of God, that the chastening should fall in the days of David rather than in those of Saul. If it had fallen in the days of Saul, the Lord had not been so enquired of. Here was one that felt for the honour of Jehovah. The blow came. If David had felt the sin, if the people had confessed it, if Jehovah's name had been cleared about it, the famine might not have befallen them as it actually did. The evil was done by another who was personally guilty. It is granted that neither David nor they were responsible for his acts, but they were responsible to feel and confess the wrong. It was done publicly by king Saul in Israel. Had they mourned the deed as tarnishing Jehovah's glory? There is no appearance that there was any such confession; and the Lord now will compel them to take up that sin most seriously under the pressure of a famine, repeated till He was glorified in the matter where the wrong was done. In fact the king was guilty, but had the people shown godly horror at his profanation of Jehovah's name? They were careless about it, one cannot doubt; and David wakes up now in answer to the call; and he, chastened of God, does truly feel it, as all Israel had at any rate to smart under the consequences. So then the famine comes, and David enquires of Jehovah. It is very evident that it required a heavy and prolonged dealing from God to make them feel; for it is said, "The famine came in the days of David three years, year after year." It is not that God takes pleasure in inflicting a sore plague on His people; but anything is good that leads us to draw near to God in self-judgment for a dishonour done to His name. It seems plain then that this scourge was required year after year to rouse the conscience of Israel, possibly even of David also. At length he enquires of Jehovah, who distinctly answers, "It is for Saul, and for his bloody house, because he slew the Gibeonites."

What a solemn lesson that God will not only not suffer unrighteousness to be done to the people that He loves, but even to the enemies that deceived them! "The righteous Jehovah loveth righteousness." It would be hard to see or ask a more patent proof of the delicacy and also the tenacity of God's holding to righteousness than His dealing in this very case with Israel for the oath passed to the Gibeonites. Every one can understand how He must feel about Israel or about David; but that God should be jealous for a wrong done under such circumstances, and so long ago, to the Gibeonites, is to my mind a most wholesome lesson of the God with whom we have to do.

Nor this only. "And the king called the Gibeonites, and said unto them, What shall I do for you? and wherewith shall I make an atonement, that ye may bless the inheritance of Jehovah?" This is another important point: their consciences must be satisfied, their hearts consoled and at rest for the wrong that had been done to them. Yet there is no disguise as to the people in question. Now the Gibeonites were not of the children of Israel. The Spirit of God expressly calls our attention to their origin and race. They were "of the remnant of the Amorites" and you know what the Amorites were "and the children of Israel had sworn unto them, and Saul sought to slay them in his zeal to the children of Israel and Judah." An excellent thing, is it not zeal for the people of God? But zeal only for God's people, or nominally for God Himself, can never sanctify disrespect to His name, even if through trickery only that name had been pledged to His worst enemies. For in truth it was not a question of those to whom the name was pledged, but of His name that was sworn thus. If Jehovah's name was given as a shield to any, Jehovah would be the unswerving and most righteous guardian of its sanctity.

Then of the Gibeonites when they come, David asks, "What shall I do for you? And wherewith shall I make the atonement, that ye may bless the inheritance of Jehovah? And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you. And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, let seven men of his sons be delivered unto us, and we will hang them up unto Jehovah in Gibeah of Saul, whom Jehovah did choose. And the king said, I will give them. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of Jehovah's oath that was between them." We must carefully look to this, and we shall always find God with us in it. Never should we sacrifice one duty in doing another. However important it may be for instance to pay God homage outside, we must never let slip God's honour at home in the family. It is a blessed thing to serve Him abroad, but there will be a sorry maintenance of His glory outside the house if He is not honoured within. And if we find therefore the Gibeonite's oath from Jehovah on one side, there was no less the oath to Jonathan, Saul's son and his seed on the other. No doubt a hasty spirit would have sacrificed the one for the other; the wisdom of God enables us to maintain both This is fairly seen in the conduct of David.

And further, the very execution of divine judgment introduces the deeply pathetic story of Saul's concubine: "And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done." This was not a slight thing to David. No doubt God's name demanded vindication, and it was right. It was due to the Gibeonites that they should be satisfied. God was compelling them to judge the case that the guilt might be expiated; but it was more than right it was beautiful and suitable that Rizpah should thus spread the deep sorrow of her heart before God. At this conjuncture David shows too on his part what v,-as lovely and becoming in the king of Israel. Far was he from insulting the memory of the late king; for the very one that had given up his sons to die went and took the bones of Saul: this was the very time that he took them showing the last honour to the departed king of Israel and his family. "And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, which had stolen them from the street of Beth-shan where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: and he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land."

The close of the chapter tells us of the prowess of some of David's servants on behalf of the waning strength of the king.

But at this point it were well to heed the remarkable manner in which the Spirit of God has put together the two next chapters. Certainly such a conjunction is not after the manner of men. 2 Samuel 22:1-51 consists, as is well known, of portions substantially given again in the Book of Psalms. ThusPsalms 18:1-50; Psalms 18:1-50 is made here more striking because it is put along with the last words, as they are called, of David, in 2 Samuel 23:1-39. Now a comparison of these two will reward every spiritual mind. For what is the distinctive point of 2 Samuel 22:1-51? The identification of Israel's history with David as the type of the Messiah. Nothing can be more striking to any person that would patiently and intelligently meditate the chapter than the remarkable way in which the grand events of the history of Israel their deliverance from Egypt, their being brought through the Red Sea, the defeat of their enemies are all blended with the Messiah, first entering into the sorrows and troubles of the people, then brought out of them at last to be their deliverer, the head not only of Israel but of the Gentiles. Here therefore we find a course of sorrow and of suffering that ends in joy and triumph.

How different is the character of2 Samuel 23:1-39; 2 Samuel 23:1-39! "These be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of Jehovah spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds (the anticipation of the day of Jehovah Himself); as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow."

Thus we find two things the bright expectation of the kingdom, with the solemn sense that the time was not yet come. No man felt it more than king David. The fact that God put into his mouth the anticipations of the Messiah that he himself knew that he in a striking manner (the most so of any man up to that day) was made the progenitor and type of the Messiah this very fact made his own shortcomings, errors, and sins more poignantly felt. Well he knew that those failures of himself were darkly shadowed out, and retributively brought to mind, in the grief and shame and dishonour of his house. Thus we find a double current in the heart of David his faith bright and undimmed in the joy that was coming with the true king who would surely sit upon his throne; but meanwhile his was the softened spirit, the broken and the contrite heart, of a man that knew what moral humiliation means as regarded himself and all his house. What in David could be more lovely in itself, or more suited to the actual state of things, than these two facts, both made true in his soul? And should it not be the very same thing with us now? Is it not important to see that the sense of our failure, as well as of what we are, is never meant to interfere with the brightness of our confidence in the Lord? Conscience must be exercised unhinderedly; and so must faith also, Grace provides for both in the believer's heart. It is excellent thus to look onward, the eye filled with the glory of the Lord Jesus, and the heart resting on His grace. But there should also be the unsparing judgment of ourselves in the light, and consequently due and suited confession. Where this is, there will be the lowliness that becomes men who have no standing-place but in grace. God forbid that this should be wanting in any Christian. It is hard to preserve the balance of truth; but at least it is well to desire it. Let us beware of having the appearance of one-sidedness. To be cast down with the constant sense of shame because of what we are, to hang our heads as bulrushes, is a poor testimony to the love of Christ, and to the victory God gives us through Him. But it is a worse state where the recognition of His grace is misused to enfeeble conscience and destroy sensibility as to sin, above all as to our own sins.

It is well that we should know that the path of faith is far removed from either of these two things. For we are entitled to enjoy the brightness of what Christ is and has done for us; but there is also the unfailing and never-to-be-forgotten sense of what it cost Him so to suffer for us.

David then anticipated the two things as perhaps no Old Testament saint as far as I am aware up to that day had ever done. It is evident too that, as he began with a very simple confidence in the Lord, so he went through a most heart-breaking process in his experience.

The kingdom is before him here. He sees clearly the judgment of the wicked. "The sons of Belial," as he says, "shall be all of them as thorns thrust away, because they cannot be taken with hands: but the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place." This will never be till Jesus execute the judgment.

Then follow the names of his mighty men, and certainly there is one act among them that may well read a lesson of the gravest kind to us. I do not allude now to the brave men that broke through the army of the Philistines, and brought to David of the water of Bethlehem that he longed for. I speak of the grace which, when it was brought, refused to touch it, of the faith that could look on that water, much as he had longed for it, as the blood of those mighty men that had risked their lives. Oh for more of this self-renouncing power of faith!

On the great deeds of these heroic men we need not dwell now, save to make this simple remark: God looks for another kind of might now. It is not so much the worth of doing that He values as the lot of suffering, what one of our own poets has called in prose "the irresistible might of weakness." We may well covet this in the name of the Lord Jesus that power which is most of all shown in being nothing that Christ may be magnified, in accepting whatever of scorn, shame, loss or persecution, the Lord sees meet for us to bear, because we take our side unqualifiedly with Him and with His truth in a day when not merely the world, or man in general, but even Christendom is departed from Him. And there is no trial so great as this, because in it we see those that the Lord loves taking part against His name with those that hate Him.

To appear even to blame the children of God ought to be a pain to us. To differ from, and by differing to condemn, in word or deed, those we esteem better than ourselves, must lead to searching of our own heart, but not to question the unerring word of God rather to confirmation of faith; but not the less ought the testimony He gives us to be taken up and borne unflinchingly, only let us be sure that it is the will of the Lord. There is nothing that gives such firmness both to do and to suffer as the certainty of what the will of the Lord is. May we learn it! This was what these brave men felt and proved. This assurance nerved their arm with might; this by grace gave them victory. It was not their strength, nay, it was their faith, and there are no victories so precious in the eyes of God. But, beloved brethren, I believe that we have and that all the children of God have as bright an opportunity, yea a brighter still. For have not you now the path marked out for you in the world? Oh, may your faith win victory! But remember the only victories that God now registers as precious in His eyes are those won under the shadow and in the power of the cross of Christ those that most take their stamp from His death. This is our one sign: with this let us conquer in faith. We shall reign with Christ by and by; let us be content to suffer with and for Him now: what can the world do if we suffer? To it an evident token of perdition, to us of salvation.

2 Samuel 24:1-25 brings before us one scene more, with which the book closes. "And again the anger of Jehovah was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people." Oh, what a forgetfulness of the Lord! He was everything to David, and everything to Israel, yet David was now repeating the sin of Saul in principle. The people would have a king, when God was their king; and the king thinks of the people only as his own. The people forgot their highest portion was God, and wanted to be like the nations; and the king whom God gave now sought a people just like a Gentile. It was the worst unfaithfulness in David, now evidently a snare to the king. It was judged in Israel; how much more judged in David! Even Joab was alarmed and shocked. He felt that it was not only a crime, but (what he cared for far more) a blunder. Joab would not have stuck much at a sin if it had seemed useful politically; but Joab was too good a politician to be guilty of a blunder, and his quick eye soon perceived that the numbering of Israel was a fatal mistake; not that he cared to please Jehovah, but he would avoid His displeasure, and felt for the interests of the kingdom of David his uncle.

The king proceeds, spite of Joab's remonstrance; the number is taken, and God seems as if He saw it not and heard it not. Months and months passed on, and the king's will and word was still being carried out; but then comes the heavy sentence from God, and David has to choose which of three strokes of His anger he will have. David, guilty as he was, chose like a man of faith; for the believer shows his faith even after he had been so faulty. David under any circumstances prefers God's hand, though it were stretched out against him, to man's hand. But God's hand did not slacken. For very love, for His own name's sake, God could not, would not, spare; and the plague swept over the land and people as a terrible scourge. But in the midst of judgment mercy rejoiced against it, and that very Jerusalem from which the guilty order went forth was the place where the hand of judgment was stayed; and if grace thus would prove itself mightier than judgment and it always will grace would prove itself in every way, for it was to David that God listened. The guilty one that had brought the plague on Israel pleads and is heard. It was at the threshing-floor of a poor stranger of a Gentile that the uplifted hand of the angel was stayed. This purchased possession of the king God would make the site of His house, the blessed connecting link between heaven and earth, between God and man, in days yet to dawn on a world still groaning, but to be surely blessed under the Lord Jesus.

To dwell further on the book is scarcely my task now. I leave the blessed subject with yourselves. God alone can give you a taste of the sweetness and of the power of His own truth through our Lord Jesus.