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2 Samuel
Chapter One
2 Samuel 1
Chapter Contents
Tidings brought to David of the death of Saul. (1-10) The
Amalekite is put to death. (11-16) David's lamentation for Saul and Jonathan.
(17-27)
Commentary on 2 Samuel 1:1-10
(Read 2 Samuel 1:1-10)
The blow which opened David's way to the throne was given
about the time he had been sorely distressed. Those who commit their concerns
to the Lord
will quietly abide his will. It shows that he desired not Saul's
death
and he was not impatient to come to the throne.
Commentary on 2 Samuel 1:11-16
(Read 2 Samuel 1:11-16)
David was sincere in his mourning for Saul; and all with
him humbled themselves under the hand of God
laid so heavily upon Israel by
this defeat. The man who brought the tidings
David put to death
as a murderer
of his prince. David herein did not do unjustly; the Amalekite confessed the
crime. If he did as he said
he deserved to die for treason; and his lying to
David
if indeed it were a lie
proved
as sooner or later that sin will prove
lying against himself. Hereby David showed himself zealous for public justice
without regard to his own private interest.
Commentary on 2 Samuel 1:17-27
(Read 2 Samuel 1:17-27)
Kasheth
or "the bow
" probably was the title
of this mournful
funeral song. David does not commend Saul for what he was
not; and says nothing of his piety or goodness. Jonathan was a dutiful son
Saul an affectionate father
therefore dear to each other. David had reason to
say
that Jonathan's love to him was wonderful. Next to the love between Christ
and his people
that affection which springs form it
produces the strongest
friendship. The trouble of the Lord's people
and triumphs of his enemies
will
always grieve true believers
whatever advantages they may obtain by them.
── Matthew Henry《Concise Commentary on 2 Samuel》
2 Samuel 1
Verse 1
[1] Now it came to pass after the death of Saul
when David
was returned from the slaughter of the Amalekites
and David had abode two days
in Ziklag;
Ziklag — Which though burnt
yet was not so consumed by the
fire
that David and his men could not lodge in it.
Verse 2
[2] It came even to pass on the third day
that
behold
a
man came out of the camp from Saul with his clothes rent
and earth upon his
head: and so it was
when he came to David
that he fell to the earth
and did
obeisance.
Third day — From David's return to Ziklag.
With his clothes rent
… — As a mourner.
Verse 18
[18] (Also he bade them teach the children of Judah the use
of the bow: behold
it is written in the book of Jasher. #1#
Judah — These he more particularly teacheth
because they were
the chief
and now the royal tribe
and likely to be the great bulwark to all
Israel against the Philistines
upon whose land they bordered; and withal
to
be the most true to him
and to his interest.
The bow — That is
of their arms
expressed
under the name of
the bow
which then was one of the chief weapons; and for the dextrous use
whereof Jonathan is commended in the following song: which may be one reason
why he now gives forth this order
that so they might strive to imitate
Jonathan in military skill
and to excel in it
as he did.
Jasher — It is more largely and particularly described in the
book of Jasher.
Verse 19
[19] The beauty of Israel is slain upon thy high places: how
are the mighty fallen!
Beauty — Their flower and glory. Saul and Jonathan
and their
army.
High places — Heb. upon thy high places; that
is
those which belong to thee
O land of Israel.
How — How strangely! How suddenly! How universally!
Verse 20
[20] Tell it not in Gath
publish it not in the streets of
Askelon; lest the daughters of the Philistines rejoice
lest the daughters of
the uncircumcised triumph.
Tell it not — This is not a precept
but a
poetical wish; whereby he doth not so much desire
that this might not be done
which he knew to be impossible; as
express his great sorrow
because it would
be done
to the dishonour of God
and of his people.
The daughters — He mentions these
because it was
the custom of women in those times and places to celebrate those victories
which their men obtained
with triumphant songs and dances.
Verse 21
[21] Ye mountains of Gilboa
let there be no dew
neither let
there be rain
upon you
nor fields of offerings: for there the shield of the
mighty is vilely cast away
the shield of Saul
as though he had not been
anointed with oil.
Let there be
… — This is no proper imprecation;
but a passionate representation of the horror which he conceived at this
publick loss; which was such
as if he thought every person or thing which
contributed to it
were fit to bear the tokens of divine displeasure
such as
this is
when the earth wants the necessary influences of dew and rain.
Fields of offerings — That is
fruitful
fields
which may produce fair and goodly fruits fit to be offered to God.
Vilely — Dishonourably: for it was a great reproach to any
soldier
to cast away or lose his shield.
Cast away — By themselves
that they might
flee more swiftly as the Israelites did
and Saul with the rest.
As though
… — As if he had been no more
than a
common soldier: he was exposed to the same kind of death and reproach as they
were.
Verse 22
[22] From the blood of the slain
from the fat of the mighty
the bow of Jonathan turned not back
and the sword of Saul returned not empty.
Not back — Without effect: their arrows shot from their bow
and
their swords did seldom miss
and commonly pierced fat
and flesh
and blood
and
reached even to the heart and bowels.
Returned not
… — But filled and glutted with
blood: for the sword is metaphorically said to have a mouth
which we translate
an edge; and to devour. And this their former successfulness is mentioned as an
aggravation of their last infelicity.
Verse 23
[23] Saul and Jonathan were lovely and pleasant #1# in their
lives
and in their death they were not divided: they were swifter than eagles
they were stronger than lions.
Lovely — Amiable
and obliging in their carriage and
conversation
both towards one another
and towards their people: for
as for
Saul's fierce behaviour towards Jonathan
it was only a sudden passion
by
which his ordinary temper was not to be measured; and for his carriage towards
David
that was from that jealousy and reason of state which usually engageth
even well-natured princes
to the same hostilities. But it is observable
that
David speaks not a word here of his piety; but only commends him for those
things which were truly in him. A fit pattern for all preachers in their
funeral commendations.
Swifter
… — Expeditious in pursuing their
enemies
and executing their designs; which is a great commendation in a
prince
and in a soldier.
Stronger
… — In regard of their bodily
strength
and the courage of their mind.
Verse 24
[24] Ye daughters of Israel
weep over Saul
who clothed you
in scarlet
with other delights
who put on ornaments of gold upon your
apparel.
Daughters — These he mentions; because the
women then used to make songs both of triumph
and of lamentation
and
because
they usually are most delighted with the ornaments of the body here following.
Clothed you — This he did
because he procured
them so much peace as gave them opportunity of enriching themselves: and
because he took these things as spoils from the enemies
and clothed his own
people with them.
Verse 25
[25] How are the mighty fallen in the midst of the battle! O
Jonathan
thou wast slain in thine high places.
Thine — Which were in thy country
and (had not thy father disinherited
thee by his sins) in thy dominions.
Verse 26
[26] I am distressed for thee
my brother Jonathan: very
pleasant hast thou been unto me: thy love to me was wonderful
passing the love
of women.
Distressed — That is
for the loss of thee.
For
besides the loss of a true friend
which is inestimable; he lost him who
both could
and undoubtedly would have given him a speedy
and quiet
and sure
possession of the kingdom
whereas now
he met with long and troublesome
interruptions.
Of women — That is
that love wherewith they love their husbands
or children for their affections are usually more ardent than mens.
── John Wesley《Explanatory Notes on 2
Samuel》
01 Chapter 1
Verses 1-27
A man came out of the camp.
The man who professed to have slain Saul
On the day that Saul fell by his own hand
and before his body had
been discovered by the Philistines
an Amalekite
passing by
recognised the
corpse of the fallen king
and bethought him how best to turn the event to his
own advantage. He determined to hasten to David
at Ziklag
and to inform him
that
at the king's own request
he had consented to slay him
being persuaded
that in any case he must perish
as his wounds were mortal. Thus he hoped to
render himself acceptable to David
whose name doubtless was prominently
mentioned in popular report as that of the coming king
and who was known
moreover to have been injured by Saul. His professed cruelty
ingratitude
and
falsehood earned for him
not a reward
but the penalty of death.
I. That outward
appearances are deceitful. How often are signs of sorrow thus assumed
when the
heart within is joyful! How often is a cheerful countenance worn outwardly when
the spirit within is broken! Scriptural phrases may be upon the lips of the
ungodly
and falsehood may have a “goodly outside.” The Lord alone can see into
the heart
and can discern between the hypocritical and the sincere. “Not every
one that saith unto me
Lord
Lord
shall enter into the kingdom of heaven.”
II. That
sycophantic adoration of the fortunate ought not to be valued. The tendency of
humanity is to worship the rising sun
to follow whatever fashion may be in
vague
be it good or evil. If the inclinations of the leading personages of the
day tend towards impiety
then the great mass of the people will be godless;
if
on the other hand
the leaders of society condescend to extend their
patronage to religion
then the people of the age become generally assiduous
attendants on the ordinances of religion. Notwithstanding the genuflections of
the Amalekite
David did not accord to him the welcome that he had expected.
III. That though
evil communications corrupt good manners
association with the righteous does
not make righteous. This Amalekite came out of the camp of Israel. A worthy
parent has often an unworthy child
a godly man is found in union with an
ungodly friend.
IV. That guileful
heart makes crafty tongue. There is a world of iniquity in the tongue
and we
need to guard against the errors into which it leads us.
V. That sycophancy
leads to falsehood. There are three f's closely allied with each other--namely
flattery
fulsomeness
and fiction--that ought to be avoided by the Christian.
There are three h's also related to each other
that he should strive to
develop
namely humanity
honesty
and honour.
VI. That even the
most hardened criminal tries to palliate his offence. We all attempt to make
excuses for our faults and failings
to soften down our guilt
to palliate our
offences
to lay cur' sins at the door of others. Is it fear
or a relic of
man's better nature
that thus induces men to desire to exculpate themselves in
some degree from their crimes? Who can tell? God alone
who “trieth the
hearts.”
VII. That the most
ingenious excuses
after a statement has been deliberately made
cannot
invalidate the force of that statement. Noting
doubtless
that David was
indignant at his treason
the Amalekite answers
when asked by David
“Whence
art thou?” “I am the son of a stranger
an Amalekite.” So futile will be our excuses in
the Judgment Day; so vain
indeed
are they often found to be now
even in the
light of conscience
not to say in the sight of God.
VIII. That deceit
leads to destruction sooner or later. “How wast thou not afraid to stretch
forth thine hand to destroy the Lord's anointed?” No subterfuges or cunningly
devised fables can deceive the Almighty
or can prevent Him from giving to
every man according to his works. “Keep thy tongue from evil
and thy lips from
speaking guile.” “Is not destruction to the wicked
and a strange punishment to
the workers of iniquity?”
IX. That he who has
sown the wind must expect to reap the whirlwind
Saul
contrary to the Divine
command
spared a certain portion of the Amalekites
instead of destroying them
utterly
as it had been determined
for their sins
that they should be thus
severely punished. This very Amalekite may have been one of the captives thus
spared; and lo! he comes now in triumph
as it were
in the death of the king
whose mercy to the nation of the Amalekites had led to the ruin of Saul
himself. “Thus
of our pleasant vices the gods make instruments to scourge us
with.” “He that pursueth evil
pursueth it to his own death.”
X. That the path
of honour is the path of real success. In selfishness we often injure self
and
with a most shortsighted policy sacrifice a glorious and eternal future for a
paltry and fleeting present. (R. Young
M. A.)
Tidings from Gilboa
The horrors of the battlefield are far from terminated when the
actual encounter is over
and victory has declared in favour of one of the
contending parties. The after-scenes are often such as cause humanity to
shudder; and to one of the most revolting of these we are introduced by the
circumstances under which the tidings of Saul's death first reached David. We
refer to the traversing of the field of blood
for the purpose of spoiling and
plundering those who can no longer resist the hand of violence. And
probably
it happened in this case--as it has many a time occurred in the annals of
robbery and plunder--that the thing stolen has no sooner been actually
obtained
than the spoiler finds its possession very inconvenient
on account
of its unusual character
or extraordinary value. Wad it been of less splendid material
or of less
intrinsic worth
its possession would have excited no remark
and it could have
been parted with without difficulty. But a crown and a royal bracelet
which
every one would know he could scarcely have acquired by fair means
which every
Israelite would recognise as having belonged to his fallen king
and in which
the Philistines
too
would have discovered a property to which they
as
victors
were entitled
and of which they had been unlawfully deprived by the
haste with which he had commenced his predatory excursion on the
battle-field--what was to be done with these spoils? It did not answer his
purpose to keep them
and yet they were far from being marketable commodities
for
the ordinary ways of turning property to account were not available there. It
was at this juncture we find him coming to David
and while professing to
sympthise with the disgrace of Israel
telling them not only were Saul and his
sons dead
but that he himself had put the finishing stroke to his existence;
in token of which he stood there as the bearer of the crown and bracelet. The
interested part which he had to act accounts for the discrepancy between
the recital which he gave
and the narrative previously furnished by the sacred
writer. In his own estimation
however
he was taking the surest way to honour
and to the advancement of his worldly interests. What reward could be too large
for the messenger who brought to David the intelligence of the death of his enemy?--nay
more
who had
by his own hand
put an end to the life of that bitter
persecutor? Well contrived as was the plan
it nevertheless failed; and the
reason of the failure deserves notice. Many an apparently well-arranged scheme
of iniquity has broken through from exactly the same cause. The Amalekite had
made a grievous miscalculation as to the character of the man with whom he had
to deal. He had done David a gross injustice; and he
doubtless
was not long
in discovering his mistake; but then it was quite too late to recede. His
mistake was fatal. He was treated as a murderer
on his own confession. He had
failed in his scheme for securing his own advantage and aggrandizement
because
he had formed altogether a wrong estimate of the character of David.
1. The incident gives us an opportunity of marking the immense
difference in the order of mind and character which may subsist between two
individuals brought together by one event
and having their attention occupied
by one and the same object. And we observe
too
in this instance
a
circumstance which is the natural
attendant upon this diversity--the incapability
on the part of the possessor
of the meaner and inferior order of mental and moral qualities
to enter into
the feelings and
principles of the possesser of superior endowments. This incapability operates
to prevent its unfortunate subject from suspecting the existence
in a
fellow-creature
of any other mode of thinking and acting than that which he
himself adopts and employs; and it issues
therefore
in the habit of judging all around
him by his own standard
and of reckoning that they will be actuated
in their
conduct
by the principles which direct his own proceedings. Now
whenever such
judgments are formed
and on the same principle
it must be obvious that a
considerable amount of personal injustice is perpetrated; and in reference
too
to that very point upon which a well-regulated mind will be most sensitive. To an
upright man--to one who exercises himself to have a conscience void of offence
towards God--character is a far more momentous consideration than thousands of
silver and gold could ever be; and judgments formed on the principles of which
this passage reminds us
do injustice to personal character. Nor is it to be
wondered at that David should have felt the injustice acutely. For assuredly
where
by the Grace of God
a man has been taught the lesson of true
self-respect--where he has been enabled
as the child of God
to hold that
principle humbly
firmly
and for sanctified purposes--where the Spirit of God
has produced moral elevation
and has stamped sin with its real character of
debasement and dishonourableness--where these results have been brought about
in the moral history of an individual
there is something very humiliating
something peculiarly distressing
because felt to be deeply degrading
in this
very circumstance of having been so misunderstood and misjudged
as to have
been supposed capable of finding gratification in acting out the principles
which rule minds of another order
and of sympathising with the courses to
which these principles conduct. There is scarcely a trial which is more hard to
endure
or which pierces the heart with so deep a pang
than thus to find one's
self standing
in the estimation of a man whose feelings and principles are
low
on that same low platform which marks his own moral position
and side by
side with himself. It may be said
indeed
that conscious integrity--the
personal conviction of uprightness--ought to have a power to heal the pang
that it ought to be enough for a man to know that the judgment formed of him is
wrong. But a more delicate perception will discover that it is this very
circumstance which occasions the pang
which embitters the trial. It would be
no trial but for this consciousness of personal integrity; and in employing
this argument as a comfort to the child of God writhing beneath an injurious
and unjust supposition
whether implied or expressed
the danger would be
that
instead of mitigating the smart
you should only increase the anguish of the
wound. The true solace
then
for the heart bleeding at the injustice
perpetrated by a false and injurious estimate of character will be found in an
intelligent view of those important ends which such a trial is peculiarly
calculated to answer
and in yielding to the trial for the sake of the
spiritual benefit which it is designed to promote. It may be hard to bear--it
will be; yet it will be worth while to have had the spirit wounded by the
injustice
and the heart depressed by the injury
if only the principles of
gratitude to God
of humility
dependence
and caution
acquire power in the
painful process; if only sin become more hateful--self become more completely
laid in the dust--and God be more completely glorified. So long as human nature
is what it is--so long as men of corrupt minds want excuses for their sins
or
sanction and encouragement in the commission of them--so long we must expect
that they will find it convenient to form for themselves
and
if necessary
to
present to others
a low and unjust estimate of the character of those whom
Divine grace has made the subjects of a better nature. But “the Lord taketh
part with them that fear Him.”
2. But let it not be thought by any that they can with impunity-commit
under any circumstances
the injustice which has now been described. Apart from
the injury which they inflict upon religious character by so representing it to
themselves or to others
as that it shall be employed as a sanction for their
own sins
or as an excuse for their wrong-doing
it must not be forgotten that
supposing the real character of a professor of religion were such as they
represent it--supposing that beneath a profession of purity and love
in any
instance
there really did exist a cherished impurity and an indulged
malignity
from which they might gain encouragement in their plans
and from
which they might secretly expect sanction
yet even this would not justify them
in sinning. God looks at sinners in their individual capacity
and deals with
them as such. Sin is felt by God to be a personal matter in reference to
Himself
and nothing can justify its commission; no
not all the suspected
hypocrisy
nor all the proved unfaithfulness of professors of religion
with
all the imaginary sanction which the one might give
and all the real
encouragement which the other would afford. We know
indeed
that the formation
of these wrong judgments of character constitutes a chosen method by which the
great enemy of souls seeks to entrap men to their own destruction. He belies
and misrepresents religion in their view. He suggests that the high standard of
a religious profession is a thing of imagination rather than of reality. He
whispers stealthily that
notwithstanding the untoward difference between the
men whose lives are avowedly under a higher influence and the rest of mankind
it is not very difficult--for a consideration--to induce these very professors
either to act upon a lower
principle themselves
or to give their sanction to
those who adopt an inferior standard of religion and morals. He thus removes
the checks and restraints which religious example and influence would exert in
discouraging the young from evil. He does more; for
by the insinuation and
imputation of real sympathy with sin on the part of professors
he gives direct
encouragement to evil courses. Having thus
by acting out his character of
“accuser of the brethren
” produced an impression of personal religion as being
hollow and valueless
the enemy of souls next presents some well-adapted
temptation--some well-arranged enticement--to secure present advantage by means
which involve personal guilt and expose to heavy penalty. The scheme
succeeds--the youth falls into the trap prepared for him--the criminal deed is
done--the actual guilt is incurred--and then
the tempter's object being
gained
conscience is allowed to speak
to make itself heard; and
amidst shame
and misery
the discovery is made that the impressions about religion and
religious professors which induced to the commission of sin
were wrong after
all. Then the victim of the temptation wakes up to learn that there is such a
thing as religious principle; that it does produce a stats of mind which holds
sin in abhorrence; that it teaches men to press the inquiry for themselves
“How can I do this great wickedness
and sin against God?” There is a fearful
peril which the Scripture exposes to view
and to which nothing will so
certainly conduct men as this habit of misjudging the character of the people
of God for the purpose of gaining sanction to their own sins. The transition is
made from entertaining unjust and low thoughts of the people of God to forming
unworthy and degrading views of God Himself; and in the same way that a
transgressor finds encouragement and sanction for personal sins in attributing
to his fellow-creatures the same vicious motives which rule his own heart
so
may he proceed a step further
and imagine that the Creator is altogether such
an one as himself. It would seem hardly credible
at first sight
that such an
idea could ever find entrance in the human heart; but Omniscience records the
fact as the object of its own discovery and censure--proving that there is no
length to which the hardening influence of sin will not carry a man. (J. A.
Miller.)
The Amalekite messenger
1. A scrutiny touching the veracity of this Amalekite's long
harangue: Though I find some learned men patronising this Amalekite
and
purging him from lying to David
saying his story was a real truth
for Saul
had indeed fallen upon his own weapon
but his coat of mail had hindered it
from piercing deep enough to be so speedily a mortal wound
but that the
Philistines might come and catch him alive and abuse him; and though it be said
(when his armour-bearer saw that Saul was dead) he slew himself (1 Samuel 31:5). Which yet Dr:
Lightfoot senseth thus: When he saw Saul had given himself so deadly a wound
he did the like
and died indeed
but Saul's wound was not of so quick a
dispatch
therefore he desired this man to kill him outright. Notwithstanding
all this
yet upon a more serious inquest into particulars
this whole story
seems more probably to be a pack of lies
one stitched to another for these
reasons:--‘Tis altogether improbable
either that Saul
after he had given
himself such a deadly wound
whereof he was ready to die
should be able to
call him
and spend so many words in talking with him; or that this man should
dare to stay so
long in this discourse with Saul
seeing he also was fleeing (with the whole
army) to save his own life
which he might have lost by making this halt
had
the Philistines overtaken him in their pursuit (which Saul feared for himself)
during this parley. Nor can it be probable that Saul should desire to die
rather by the hands
of an uncircumcised Amalekite
than of the uncircumcised Philistines which he
so much feared. He could not put any such difference between them
seeing
Amalek was more accursed and devoted to destruction than the Philistines. ‘Tis
expressly said
that Saul fell upon his own sword (1 Samuel 31:4)
but this fellow
saith
he fell upon his own spear (2 Samuel 1:6). ‘Tis as expressly
said
that Saul's armour-bearer
being yet alive
saw that Saul was dead (1 Samuel 31:5)
which doubtless he
would thoroughly know before he did kill himself. Had the armour-bearer been
yet alive when Saul called this Amalekite to dispatch him
he would certainly
have hindered him from doing that
which himself durst not do (1 Samuel 31:4). Nor could that be
more probable
which he told David
“I took the crown that was upon his head” (2 Samuel 1:10)
but looked rather
like a lie
for it is not likely Saul would wear his crown upon his head
in battle; this would make him a fair mark to his enemies
whom they chiefly
aimed at. A wise general will rather disguise himself (1 King. 22:30) than be
so fondly exposed
etc. The scripture of truth does manifestly ascribe Saul's
death to be his own action (1 Samuel 31:4-5)
even to his
failing upon his own sword
which must be of more credit with us
than an
artificially composed speech of an accursed Amalekite
who had taught his
tongue to tell lies (Jeremiah 9:5)
and all to curry favour
with David
from whom he promised to himself some great preferment by thus
glozing with him.
2. A just hand of God on this Amalekite for his lying. (C. Ness.)
And David lamented with this lamentation over Saul and over
Jonathan his son.
David's lament
1. The Bible has been called “the record of human sorrows
” and so it
is. There are
however
parts of the sacred Scriptures where the shadows lay
thickest
and the notes are ever in the minor key: I refer to the lamentations.
What strains in music are more pathetic and moving than those of the “Marcia
Funebre”! and when did ever Handel
or Beethoven
or Chopin exercise their
genius with greater effect than in those compositions which unveil in sound the
secret agony of bereavement! So in Holy Scripture
when the plectrum of the
Spirit sweeps across the chords of the human soul in the dark hour of grief
there is something unspeakably touching in the inspired cadences.
2. Such outpourings of grief as are found in the dirge in this
lesson
composed by David
may be “highly poetical
” and betray the tense
condition of the emotions; yet they are not devoid of moral teaching
and
vividly depict the affectionate character of him who was a type of “the Man of
sorrows.”
I. David's lament
over Saul.
1. I see in this the spirit of forgiveness. There was enough in
Saul's dealings with David to have dulled the poignancy of grief
and even to
have called up resentment. David's conduct seems an anticipation of the
Christian precept
not only to forgive
but to love your enemies. Forgiveness
of injuries
“the flower of charity
” was ripened by the rays of the Sun of
Righteousness
for there was little enough of it in the world before Christ
came. I am not forgetting that Solomon said
“It is the glory of a man to pass
by a transgression” (Proverbs 19:11). On the other hand
there
is a tone of vindictiveness in parts of the Old Testament--in the Psalter
for
instance--which reveals a low standard of morality in some respects. The “eye
for eye” and “tooth for tooth” principle required nothing short of the Life and
Death of Christ to dislodge it. Even David
on another occasion
betrayed
something very much like the spirit of revenge (1 Kings 2:9). However
before us we
have a beautiful instance of forgiveness
when the maxim
“De mortuis nil nisi
bonum
” was certainly not in the ascendant.
2. Moreover
David not only gave vent to his grief in the utterances
of this elegy; but he taught it to the people. This arose from his generous
desire that Israel should remember the greatness of Saul.
3. The object of teaching this dirge to the people was that they
might remember it and repeat it. In the same way
the “Lamentations” of
Jeremiah are repeated by the Jews at the “Wailing Place” with weeping
and thus
the recollection of their sins and miseries is perpetuated. David willed that the memory of his
predecessor should live in the hearts of the people.
4. David weeping over Saul is a type of Christ weeping over Jerusalem
which rejected Him.
II. David's lament
over Jonathan.
1. This was the climax of his grief
the bitterest element in the cup
of sorrow.
2. David's sorrow arose from the friendship which existed between him
and Jonathan (1 Samuel 18:1). Similarly
Jacob's
love for Benjamin is described (Genesis 44:30). But this was outside all
family ties. Strangers found in each other what they could not find in the domestic
circle. This romantic form of love played a conspicuous part in the ancient
world. Poets
artists
and philosophers made it their subject. Christianity has been taunted with
its disregard of friendship. Yet the wider circles of love did not obliterate
in the heart of Christ
that. “love of mutual benevolence” which could delight
in certain souls through an “affinity of natural qualities and feelings.” Thus
Lazarus was a friend of Christ
and St. John “the disciple whom Jesus loved.”
3. But it may be admitted--although
there are Christian friendships recorded in the history of the Church
and to
be found amongst Christians
which are beautiful and separate from all that is
essential or merely sentimental--that friendship has not the same conspicuous place which it had when
Aristotle took two books of his “Ethics” to treat the theme; and there are
reasons for this which need not now be discussed. It is sufficient to observe
that its rightful value as a form of love is preserved. “What it seems to lose
in importance
it gains in inward
worth by the consecration it receives from
the Christian spirit” (Luthardt).
4. The description of Jonathan's love for David has ever been
interpreted as a type of the love of the Christian for Christ
David's Son and
Lord; and the covenant which he made with him
and the way he stripped himself
of his robes and weapons (1 Samuel 18:3-4)
to be an image of
the covenant with Christ
and the willingness to be stripped of all for His
sake. The strong language which depicts the fervour of natural affection is a
vehicle to describe the intensity and transforming character of Christian love.
Lessons:
1. To try to learn the lesson--hard for flesh and blood
but possible
through the grace of the Holy Spirit
not only to forgive
but to love those who
have injured us. Though Saul had sought David's life
David wept over Saul's
death.
2. To learn from the friendship between Jonathan and David
and the
value which has been set upon friendship
how important is the choice of
friends. How the influence may be powerful either for good or evil which comes
from companionship: “With the holy thou shalt be holy
and with a perfect man
thou shalt be perfect;” so the opposite
“With the froward thou shalt learn
forwardness” (Psalms 18:25-26).
3. All human friendship must be subordinate to the love of that
Friend who laid down His life for us
and who is faithful when all others
desert us. (W. H. Hutchings
M. A.)
Death of Saul and Jonathan
I. A Good Chance
Will Not Ensure A Successful Career. Be thankful for an open path to success.
But be cautious. Education
fortune
and friends will not make a man. That
his
own energy and faithfulness must do. The world's competition makes short work of
external advantages
and a good chance makes more conspicuous poor achievement.
Indeed
the kindest choice may be the adversity which puts men on their mettle
calling out that earnestness and thoroughness which the world loves to honour.
A thousand times it has been proved that he who will succeed
can; a thousand
times
that the fairest opportunity may be thrown away by reckless or impotent
or unwise favourites of fortune.
II. Divine help
will not secure success. What more could Heaven have done for this king with a
ruined life? And are there none in these days for whom God seems to have done
everything? Their very birth was into blessings. How sacred influences have
sung over their cradles
and rocked them to sleep in a fond mother's arms. How
friends have taken them by the hand
wise to counsel
patient to bear
helpful
to instruct. And God has come very near. It is almost impossible for a youth to
grow up in a Christian land without feeling strongly and persuasively the claim
of God upon him. Companions
older friends
become Christians. He joins them
and catches the inspiration. He knows God has come to him
and thinks he has
come to God. Is it genuine? Will it last? Each of us knows some Saul who has
fought against Heaven's kindness to accomplish his own ruin. Divine love cannot
save an unwilling heart.
III. Entire
consecration to God is the only assurance of a successful career. Saul's ruin
sprang from his disobedience. Absolute surrender to God
unquestioning and
unswerving obedience
would have fixed his will and enthroned the good in his
nature. Though God gives opportunity
man must use it. Special Divine favours
heap up condemnation
if not met with a consecrated will. The Divine purpose
may use a bad man against his will and without his profit. There is no sadder
sight than the gradual breaking down of a lofty soul under the influence of
unresisted temptation. Religious impressions are not religious principles. Good
and evil dwell together in every soul; character is determined
not by our
sensitiveness to their influence
but by our choice. How do I know but that now
some of you may be hesitating before great temptations--to use for yourselves
that which is not yours; to break over the pure and sacred laws which control
the relations of man and woman? That way lies death. The laws of God cannot be
overcome. Though you lived a king
shame would defile you
gloom and fear
gather about your last hours. But to the wise
God increaseth knowledge; to the
obedient He addeth strength. On this earth they have peace and honour; among
the angels
before the face of God
eternal blessedness. (Monday Club
Sermons.)
The use of the bow
I.
Activity is a valuable solace for sorrow:--The people were very grieved; for
Saul and Jonathan
the king and the crown prince
were slain. David indulges
their grief: he writes them a plaintive song which the daughters of Israel may
sing. But to take off their minds from their distress he at the same time
issues the order to teach the children of Judah the use of the bow
for
activity is an effectual remedy in the time of sorrow. Certainly the opposite
of it would tend towards blank despair. Do not be tempted to brood over your
affliction. Do not shut yourself up alone to ruminate upon the great ill that
has befallen you
so as to nurse your wrath against God: this can do you no
good whatever. You have heard of Alexander Cruden. Perhaps you do not know that
he was crossed in love
and met with certain other trims which drove him nearly
mad; and yet Alexander Cruden did not become insane
for he engaged upon the
immense work of forming a concordance of sacred Scripture. This work kept him
from becoming altogether insane. A valuable solace for sorrow is activity
especially
I think
in reference to new work. The poet Rogers tells us of a
rich man in Venice who was the subject of despair
and became such a
hypochondriac that he went down to the canal to drown himself; but on the way
he was met by a poor little boy who tugged at his skirts
and begged for bread.
When the rich man called him an impostor
the boy besought him to come home
with him
and see his father and mother who were dying of starvation. He went
up into the room
and found the family literally perishing for lack of food. He
laid out the money which he had in his pocket in making them all glad with a
hearty meal
and then said to himself that there was something worth living for
after all. He had found a novel enjoyment
which gave a fresh motive for
living. I would like to ask you who have suffered a great trouble whether the
Lord may not be pressing you by this means into a new path of delight
directing you to a fresh method of glorifying God and doing good to your fellow-men.
II. An admirable
use of disaster is to learn its lessons. What was the disaster? Saul and
Jonathan had been shot by archers. The Philistines were evidently strong in the
use of the bow; but Saul's army was short of archers
and so they were not able
to smite the Philistines at a distance. Before they came to close quarters
where Israel might have been a match for Philistia
the arrows of the
Philistines had reached their king. Had they known how to use the bow
they
might have been conquerors; and therefore David hastens to teach the men of
Judah the use of the bow.
1. Find out where your weakness is. Search and see. Is it a sin
beguiled? Is it some point where you ought to have been guarded
but where you
have been unwatchful? Is it weakness in prayer? Is it neglect of the word of
God? Is it indifference to Divine truth? It is coldness of heart? Or what is
it? If you have been defeated
there is a cause for it. If you have been cast
down and brought low
say unto God
“Show me wherefore Thou contendest with
me.”
2. Learn the way to victory. David judged that if they were defeated
by the bow they might yet win by the bow. It is right to learn from our
adversaries. There is something to be learnt from Satan. If he goes about
let
us be diligent; if he seeks whom he may devour
let us seek whom we may save;
and if he watches carefully to find out our weak points
let us watch those
whom we would bless to find out how we may best reach their hearts.
3. A call to action--to general action. Saul had a little standing
army
and did not drill all the nation for war; but David says
“I will
teach all my own tribe the use of the bow.” Now
whenever a church begins to
get low
dull
stupid
then it is time to teach the children-of Judah the use
of the bow
and to wake them all up to holy enterprise. It was the glory of the
Moravians that all their members were missionaries; and such ought to be the
glory of every church: every man
woman
and child in the church should take
part in the battle for Jesus. This
by God's grace
is the cure for spiritual
decline: teach the people the use of the bow.
III. A noble
monument to a friend is to imitate his excellencies. When Jonathan and David
communed together they fixed the meeting by Jonathan shooting certain arrows:
it is evident that Jonathan was a man who greatly favoured the use of the bow;
and though his father did not largely introduce it into the army
yet Jonathan
was well skilled therein. “Well then
” says David
“in memory of Jonathan
instead of piling up a great monument
we will teach the children of Judah the
use of the bow.”
IV. It is great
advantage to believers to learn the use of the bow spiritually. There is the
bow of prayer. Its use has not gone out of date; but I wish that all of us knew
how to shoot the arrows of the Lord's deliverance much better than we do. Holy
men of old would pick out an arrow
and when they had chosen it they knew how
to use it. They knew what they wanted
and they prayed for it. They fitted
their arrow on the string: that is to say
they took God's promise
the promise
that answered to their desire
and fitting the one to the other
they took
straight aim at heaven
and watched the flight of the arrowy petition. (C.
H. Spurgeon.)
The song of the bow
David
after the bloody battle of Gilboa
in which he lost his old
enemy
Saul
and his dear friend
Jonathan
infused into the hearts of the
people a spirit of national pride. The words in the text
“the use of
” you
will notice are not in the original; they are supplied
carefully printed by
our translators in italics
to show that they are an interpolation
from the
supposition that they were wanted to mark the sense of what followed. In fact
they are not needed. “The Bow” is the title of the poem which is then given
and it would rather read
“Also he bade them teach the children of Israel the
song of the bow
”--the bow
by which their King and Prince had been slain; the
bow
dear to the poet's memory as the means by which the young prince
Jonathan
had saved his friend's life
in that tender story when the unwitting
lad through its instrumentality warned him; the bow
by which they were to
assert and maintain their nationality. So he taught them not only the use
but
he taught the song of the bow. Song filtrates and refines
gives passion and
fervour to national feeling
and this
though so old
is a very wonderful
song--surely one of the most pathetic and wonderful of all elegies
and it
furnishes the key
and gives the fulness to that most wonderful of all funeral
wails
the Dead March in Saul. The bow became representative of every kind of
furniture of war. Just as bread stands for every kind of food in the Hebrew
so
also the bow represents every kind of furniture for war. He turned
therefore
the death of Saul in his song into the means of bringing all the energies
the
glowing patriotism of the land
upon national defence. He roused and
concentrated the military spirit
and taught them the use
while he taught them
the song
of the bow. History is inspiring. The bow
in Scripture
stands for
something more than the mere engine of earthly war. Joseph was not a soldier
but it is the grand commendation of his character that “his bow abode in
strength
and the arms of his hands were made strong by the mighty God of
Jacob.” And you will notice that in the Bible no name becomes permanently
great
no name is recorded of sterling and lasting worth
which is not moved by
the Spirit of God
and which does not represent a firm compliance with His
will. God spoke to each of these old heroes
God separated each
usually early
in life. The heart looked up
knew the voice
owned it
and followed it. Life
is no more matched and mastered without a struggle
without discipline and
endeavour
than you are likely to be accomplished in your service of arms
without training and trial. You know we speak of a Standard Bearer
and
somebody has said that that means stand hard
and bear well.
2. The Song of the Bow is
therefore
a song of war. In the old
Hebrew fashion
this is full of the grief of life. Nature is called
as it
were
to put on mourning for the illustrious dead; “Ye mountains of Gilboa
let
there be on you no dew
” no refreshing shower
no bubbling desert spring. It is
as if the plants and the woods were called to join in the melancholy wail
and
the very flowers to sigh forth their grief; and it is so that in a great and
sorrowful deprivation
trees and herbs
flowers and forests are called to
sympathise with human sorrow; the rose to blush mournfully
and the anemone and
the hyacinth to speak forth in their floral leaves the tokens of grief
what
conquers
what overcomes this. The Song of the Bow is not only the song of
battle
discipline
and trial
but a song of victory and triumph. In Christ we
adore the God of resurrections. We see Him
indeed
whose bow was made quite
naked in the sight of all the tribes; “there brake He the arrows of the bow
the spear
the shield in the battle;” there “He brake the bow
and snapped the
spear in sunder.” Verily
when I think of the death of Christ and His resurrection
I feel that we may teach the children the Song of the Bow. Life is
indeed
full of resurrections. In many a floral and insect world she seems to exhibit
something of the gospel of the resurrection
and hangs over the grave
“resurrection lights.” From repulsive shells which look forbidding to the eye
and the touch
emerge creatures delicate and beautiful
bursting their harsh
black prison
and on gossamer wings soaring and sailing through light and air.
Out of the body of crawling worms comes forth the winged splendour of the
butterfly; it spun its shroud
its coffin
its grave
and so prepared for its
resurrection; then
instead of creeping on the earth
and feeding on the dust
it indulges its variable flight and sucks the pollen from the fragrant flowers.
(E. Paxton Hood.)
It is written in the book
of Jasher.--
Lessons from a lost book
Without entering into the controversy on “the book of Jasher
” let
us consider the text as it is presented in our version. We have in the text an
illustration of--
I. The combination
of the poetical and the practical in one person. Where will you find a truer
sweeter
deeper
more
gifted poet than David? Where will you find a more natural and soul-moving
lyrical outburst of grief than this over Jonathan? Tennyson's tender and
touching
delicate and profound
and
to bereaved hearts
unspeakably precious
“In Memoriam” is poor compared with this Davidic ode. Yet the poet
in his
sorrow and his dirge
is wise
forecasting
politic
practical. With the bow
and arrow Saul and Jonathan had been slain
so David would have the children of
Judah well trained in “the use of the bow.”
1. When the poetic is unpractical
merely dreamy
unsubstantial
vain
it loses all true worth--ceases
indeed
to be poetry; for the poet
as
the name indicates
is a maker
a creator.
2. When the practical is dissociated from the poetic
it becomes
dreary
unexalting
ignoble. When men aim at the merely utilitarian
they miss
even their own low mark. We need the ideal
the poetic
in combination with the
practical and utilitarian
to attain to completeness and symmetry. “The use of
the bow” and the use of the lyre must go together
if we would have a
symmetrical order of things--a cosmos.
II. the disorder of
human nature. Saul and Jonathan are slain. The earth has not yet absorbed their
blood. A deep
genuine
sacred sorrow is wailing in sad minor key through the
soul of David. Surely it is a most pathetic
reverent time with the poet king!
Yet he must give instructions as to “the use of the bow.” Sorrowing for the
absent ones removed by skilful archers
yet he deems it prudent to have the children of Judah made
skilful archers
that they in their turn may make wives widows
happy children
orphans
and take other Jonathans away from other Davids. There must be some
“cursed obliquity” in human nature; the normal must have given place to the
abnormal
ere this could have come to pass. The Biblical narrative of human
apostasy is
we believe
the key to the enigma.
III. The
impermanence of human works. Where is “the book of Jasher?” Who knows it? What
did it contain? Was it in prose or poetry? Was it dialectical or didactic? We
know something of the theories concerning it; but with any theory we must feel
how impermanent are human doings. Suppose it means:
1. A book by some one named Jasher. Well
who was he? What was his
character? What was his book about? Where now is all the treasure of his heart
and brain
which he poured forth in his book? Alas! Jasher
we condole with
thee.
2. A book for the regulation of equity between man and man. How sad
that any attempt
even the feeblest
to rectify the disordered state of human
affairs
should fail! Surely
in any normal state
any effort to promote equity
should succeed and be remembered. But even such a book is not permanent.
3. A book in which the heroic deeds of righteous men were recorded.
That must live !A righteous man--how grand! But what adjective is adequate to
set forth “the heroic deeds of a righteous man”? A righteous man and heroic
worker--surely the book that speaks of such must live! Alas
no! This book of
the heroic deeds of the upright has gone.
IV. The permanence
of life
as contrasted with its temporary human records. “The book of Jasher”
is no more; but the men and their deeds of whom it contained records
they are
not no more; the men live
the influence of the deeds lives. Books pass away
men endure; records of deeds are soon lost
the influence of deeds lives on. Do
not write a poem; live a poem. Trouble not about the record of the life; but be
careful of the life. “The book of Jasher” may be unimportant; but the life of
Jasher is of incalculable importance
perhaps to many
certainly to Jasher. (William
Jones.)
The book of Jasher
There is great diversity of opinion as to “the book of Jasher
”
or
as it is given in the margin
“the book of the upright.” It is mentioned
only here and in Joshua 10:13. Here are some of the
opinions concerning it which seem to us more or less probable:
1. That it was a book of upright or authentic records or chronicles
probably those of the high priest
and from which much of the Old Testament
history was compiled.
2. That Yashar “is better taken as a collective term for Israelites
like y'sharim in Numbers 23:10; Psalms 111:1; and so translated Book of
the Israelites
i.e. national book” (Fuerst). The same theory is put thus by
Mr. Aldis Wright: “The book of Jasher . . . so called because it contained the
relation of the deeds of the people of Israel
who are elsewhere spoken of
under the symbolical name Jeshurun.
3. That it was a collection of state poems
written by some one named
Jasher
and probably a continuation of “the book of the wars of Jehovah” (Numbers 21:14).
4. Others assert that it was a collection of national songs
and in
proof of this allege that Yashar is equivalent to Hashshir
the song or poem.
5. That the book of Jasher contained the deeds of national heroes of
all ages “celebrated in verse
and included Joshua's victory over the five
kings of the Amorites (Joshua 10:1-43.)
and David's lament over
Saul and Jonathan.
6. That it was a choice collection of ancient songs
and was called
“the book of the just or upright
” because it celebrated the praise of upright
men. We may fairly conclude that it was written in verse “from the only
specimens extant
which exhibit unmistakable signs of metrical rhythm”; but
with regard to the contents nothing can be confidently affirmed. We ought also
perhaps
to call attention to the difference of opinion as to the meaning of
“the bow.” Instead of supplying the use of
as the translators of the A.V. have
done
some would read “the song of the bow.” “He bade them teach the children
of Judah the bow
” i.e. the “following threnody
which was so called either
because Saul was shot by an archer
or because the bow of Jonathan is here
celebrated (verse 22). Others regard “the bow” as the name of some musical
instrument. (William Jones.)
The beauty of Israel is
slain.
The fall of Christians
We have here an
illustration of the degenerating influences of sin upon the character of
Christians
and the lamentable effects in the eyes of the world.
I. The beauty of
Israel. Christianity imparts a distinguishing character to the believer; the
moral counterpart of Israel's separation from the heathen inhabitants that
surrounded them
and the evil practices from which they were called.
II. The beauty of
Israel slain. The history of souls proves this possibility.
III. The beauty of
Israel slain in the high places. Many Christians who flourished in the Church
while they occupied a lowly position
have had their beauty “slain by an
ecclesiastical or secular elevation. God's gems shine best in the shade. But
few trees of His growth can challenge the stormy winds of “high places.”
IV. The
lamentation. “How are the mighty fallen
” etc.
V. The church's
proclamation. “Tell it not
” etc. (The Study.)
How are the mighty fallen!--
The death of the great
1. How is the mighty fallen!--fallen under the superior power of
death!--Death
the king of terrors
the conqueror of conquerors; whom riches
cannot bribe
nor power resist; whom goodness cannot soften
nor dignity and
loyalty deter
or awe to a reverential distance. Death intrudes into palaces as
well as cottages; and arrests the monarch as well as the slave. How astonishing
and lamentable is the stupidity of mankind! Can the natural or the moral world
exhibit another phenomenon so shocking and unaccountable? Death sweeps off
thousands of our fellow-subjects every year. Our neighbours
like leaves in
autumn
drop into the grave
in a thick succession; and our attendance upon funerals
is almost as frequent and formal as our visits of friendship or complaisance.
Yet how few realise the thought that they must die! Pilgrims and strangers
imagine themselves everlasting residents; and make this transitory life their
all
as if earth was to be their eternal home; as if eternity was but a fairy
land
and heaven and hell but majestic chimeras.
2. Since the mighty
is fallen
how vain are all things beneath the sun! Vanity of vanities; all is vanity! How
unworthy the hopes
how inferior to the desires
how unequal to the duration of
human nature! “Who then art thou
who settest thine affections on things below?
Dost thou value thyself on thy birth? Dost thou value thyself on thy riches?
Dost thou value thyself on thy power? Dost thou glory in thy constancy
humanity
affection to thy friend; justice
veracity
popularity
universal
love?” If even kings cannot extract perfect happiness from things below; if the
gross
unsubstantial
and fleeting enjoyments of life are in their own nature
incapable of affording pure
solid
and lasting felicity
must we not all
despair of it? Yet such a happiness we desire; such we need; nay
such we must
have; or our very existence will become our curse
and all our powers of
enjoyment but capacities of pain. And where shall we seek for it? where
but in
the supreme Good? But though crowns
and thrones
and kings
though stars
and
suns
and worlds
sink into promiscuous ruin
there is one gift of Heaven to
mankind which shall survive; which shall flourish and reign for ever; a gift
little esteemed or solicited
and which makes no brilliant figure in mortal
eyes; I mean religion. Religion! Thou brightest ornament of human natural Thou
fairest image of the Divine! Thou sacred spark of celestial fire
which now glimmers
with but a feeble lustre; but will shine bright in the night of affliction;
will irradiate the thick gloom of death
and blaze out into immortality in its
native element! This will be an unfailing source of happiness
through the
revolutions of eternal ages. These majestic trifles are not the tests of real
worth
nor the badges of Heaven's favourites: it is religion that marks out the
happy man; that distinguishes the heir of an unfading crown; who
when the
dubious conflict of life is over
shall inherit all things
and sit in triumph
for ever with the King of kings
and Lord of lords. (S. Davies
A. M.)
Verse 20
Tell it not in Gath.
The elegy
We are far from assigning She peculiar complexion of this elegy to
that mere commonplace thing which goes by the name
though most wrongfully
of
charity; but which should rather be characterised as perilous unfaithfulness to
God
to the interests of religion
and to the safety of men's souls--a charity
which is
however
very popular with a certain class of persons who are ever
ready to throw its mantle over the defects of others
provided that they can
manage
at the same time
to effect concealment beneath its folds for some
indulged sins of their own. Nor can we perceive in this composition the
utterance of a spirit of flattery
which
to answer an end
can speak good
things of a bad man with cool effrontery
and with perfect consciousness of the
falsehood which the lips are uttering. There was no end to be answered here
which would serve as a temptation; and how little sympathy there was in David's
mind with such a practice
we may gather from those repeated expressions of
abhorrence in regard to it which meet us in his writings. Still less do we
discover in these words of David nothing more than a tribute to the claims
which death is allowed to put forth for a respectful mention of the departed.
We cannot regard it as a mere exemplification of the doctrine
good enough
within certain limits
that when a man is dead his failings are not to be made
the subject of remark.
I. In accounting
for the peculiar tone of this funeral-song
in its allusion to Saul
the
history seems to justify us in regarding the elegy itself as the testimony
which David desired to bear to the completeness with which he forgave Saul
every injury which he had inflicted on him. We discover the traces of an
unusually close imitation of the Divine character and procedure in the manner
in which David here refers to Saul? Do we not see at work the heart of one who
has completely “blotted out” the impression of the cruel persecution which Saul
had carried on against him--who had “cast behind his back” all personal
offence--who had no desire “to remember any more” one of the many occasions on
which his own spirit had been riven by the ill-treatment and jealousy of him
for whom he had repeatedly hazarded his own life? In regard to one aspect of
moral character
and that one the manifestation of which involves a difficult
encounter with
and a great victory over predominant self
David's example
serves to show what measures of resemblance to God--of “bearing the image of
the heavenly”--may be
by Divine grace
attained by man. It serves to show bow
we may be “imitators of God;” how we may “walk worthy of the Lord
unto
all pleasing.”
2. The entireness with which David had forgiven Saul is testified in
the absence from this death-song of any reference to the painfulness of the
pest. This circumstance
on which we have been dwelling
may not of itself
fully account for another feature of the elegy. There is not only the absence
of condemnatory allusion
but there is the presence of a considerable amount of matter of a positively
and uniformly commendatory character. It happens with descriptions of
character
as it does with delineations of outward nature--they are taken from particular points of
view
and must
of course
vary greatly
and differ from each other according
to the standpoint selected for making the observation or forming the sketch. In
order to identify with the actual scenery a representation by the pencil of
some inviting landscape
or of any particular objects which give it interest
we must take the trouble to find out the precise spot at which the artist
stood
and forth from which he looked abroad when he sketched the picture.
Thus
too
in estimating the truthfulness of sketches of individual character
we are not at liberty to take up our position exactly where we like; the only
fair way of forming a judgment of the portraiture is to find out the standpoint
at which the author of the sketch fixed himself
and
adopting it as our own
we must
from that position
make our observation. Any other course would
obviously be unjust.
3. The true key to the elegy which David here pronounced is the point
of view from which he looked at Saul--the position
in relation to the departed
monarch
which he occupied at the moment. He simply noted down the features of
the character and aspects of conduct which met his eye where he stood; and if we will
go and stand side by side with him
looking as he looked
and feeling as he
felt
we shall at once acknowledge the accuracy of his portraiture. There are
some circumstances which are peculiarly favourable for forming a full and
accurate estimate of an individual; there are others
however
which only
permit us to take a limited view at best
and looking from the midst of these
the eye most generally allows itself to be engrossed with one or two
characteristic features
which come very near ourselves
and which appear
for
that very reason
separated in a measure from all the rest. At such a point
David now stood.
4. In such manifestations of natural feeling as we discover in this
and other passages of the same order
there is much that is encouraging
in a
practical point of view. We find our spirits brought into contact with men “of
like passions” with ourselves. In David
as he uttered this elegy
we see a man
who could weep
just as we weep; who could break down with the pressure of
sudden bereavement
just as we break down; who
under the influence of sorrows
looked at
men and things just as
under the same influence
we look at them. He does not
stand apart from us as a being of higher nature
whose superiority should awe
us
and keep us at a discouraging distance; but he comes near to us
and wins
our interested attention. We can feel at home with him; we can read his heart
as that of a fellow-creature; we can understand him as a man. He stands on the
level of a common humanity with every reader of the narrative. It is human
nature which we recognise at work--a nature like our own. It is a man shedding tears as we shed
them
and doing exactly the same things as
we are disposed to think
we should
have done under the same circumstances: And we argue from this point
and argue
hopefully. We say to the discouraged spirit
“You see that David and you are
alike as regards human nature. Divine grace has the same material on which to
work in your case as in his
the same views of things in general
the same
emotions under particular dispensations--then why should not Divine grace do
for you what it did for him? meeting you on the same level as that at which it
met him
why should it not conduct you to the same point to which it elevated
him? Reverting from the elegy
however
to the man over whom it was pronounced
it is important that we should bear in mind that our destiny in the next world will
be decided
not by the estimate which survivors may
under any circumstances
form of our character and conduct
but by the view which the eye of Omniscience
has taken of us
from the beginning to the termination of our earthly
existence. It will not be the record of our life which will meet us at God's
tribunal
but the pages of the book of God's remembrance will be opened then
presenting the most exact transcript of each portion of our existence
however
minute. The account to which every man will be summoned will comprehend “the
things done in his body” in the whole course of life. How affecting is the
contrast which
alas! there is too much reason to fear would sometimes be
presented between what survivors are doing and saying in reference to individuals
who have left the world
and the actual condition of the souls of those individuals
if for a moment we
could be admitted to make ourselves certainly acquainted with it. How many an
one would be “lifting up his eyes in hell
being in torment
” as having lived
“without God in the world
” whose manly form the artist's chisel has preserved from being
forgotten
and whose earthly virtues are graven on the marble beneath. This is an awful truth; but
it is one which is too much and
too fatally overlooked. Our fellow-creatures may forgive us
but
we may yet go into eternity unpardoned by God. And this
not because man is
kinder to his fellow than God is to His creatures. No! but because of the
unwillingness of sinful man to seek pardon in that way in which alone God
dispenses it
and in which
while He passes by transgression
His law is
honoured
His truth is maintained
and the respect due to His moral government
is ensured. In the atonement effected by the Son of God
to which all sacrifice
pointed
and which was made known from the earliest time with sufficient
clearness to meet the case of sinful men
that way of forgiveness is
discovered--God
for Christ's sake
forgives men their trespasses. To this
propitiation all are invited
with the assurance that none who come in faith
and repentance shall be rejected. (J. A. Miller.)
David's lament over Saul
David lamented the king's death
and was sad with genuine and
noble sorrow. There are events in life which make the commonest men almost
sublime: how much more do such events elevate the princeliest men until they
sing as angels or burn as seraphs? David's life has up to this point charmed us
by its simplicity and heroism: to-day we see it in its highest mood of
veneration and magnanimity.
I. One of the
first lessons impressed upon us by this lament relates to David's noble-minded
forgetfulness of all personal injury. Do not some of us cherish the memory of
our personal injuries
even after death has dug the awful gulf of the grave
between the present and the past? Death is not to obliterate moral
distinctions; but why should we judge when the man who injured us has passed on
to the dread invisible--the very seat of the Just One?
II. The lament
shows how David was enabled to take the highest and brightest view of human
character. He did not detract from the valour of Saul. Some people delay their
praise too long. They keep back their affection until they have to suggest an
epitaph. Make your love longer
even if you make your epitaphs shorter.
III. The lament
impresses us with the beauty of a zealous and tender care for the reputation of
the Lord's anointed. Death is not the only fall. Men fall morally. The mighty
men of the church fall like stars from heaven. The great preacher becomes a
debauchee. The trusted professor is caught in fraud. The feet of the strong are
tripped up. And there are men who delight in telling these things in Gath and
Askelon!
IV. The lament
shows how bitter is the distress which follows the irreparable losses of life.
We do not always give full value to the positive side of life. We hold
advantages and blessings as if we had a right to them. It is so in the very
commonest things. It is so in nature: in family life: in church relations:
sunshine; water; bread; friendship; ministry. The application of the whole:
Ye mountains of Gilboa
let there be no dew.
The blood of Christ speaking better things than the blood of Saul
These words form a part of that song of lamentation which David
composed after that Saul
and Jonathan his son
had fallen in battle with the
Philistines. The death of Saul was in the eyes of David an exceedingly grievous
event; an event in connexion with which he considered that no small degree of
guilt had been incurred; because Saul was the Lord's anointed: and so grievous
and so guiltful
if we may use such an expression
was that event in the eyes
of David
that in this solemn lamentation he imprecates Divine vengeance even
upon the very place where the foul deed had been perpetrated; he prays
that
henceforth on these mountains of Gilboa there might be neither dew nor rain nor
fields of offering. We may take occasion from it to illustrate the enormity of
that sin of which those were guilty who embrued their hands in our Saviour's
blood; and we may take occasion to draw a like contrast with that which the
Apostle has drawn in the case of Abel; and we may dwell with delight upon the
encouraging fact
that while the blood of Saul that was thus shed called for
vengeance on the very spot where it was shed
the blood of Christ calls for
nothing but blessings
the very opposite of these curses.
I. The enormity of
guilt contracted by those who shed the Saviour's blood
as that guilt may be
illustrated by the enormity of the guilt of the death of Saul.
1. What was the principal circumstance upon which David dwelt
but
that Saul was the
Lord's anointed? But if it be said of Saul
that he was the Lord's anointed
how much more may it be said of Christ
whose very name--Messiah
signifies the
Anointed
or the Christ of God. It was indeed manifest to every unprejudiced
mind
by the whole course of our Saviour's history
that he was indeed the
Lord's Anointed--the Son of God. It is recorded of Saul
that he had on more
than one occasion rejected the Lord
rejected the authority of that God who had
caused him to be anointed king over Israel. What shall we say
therefore
in
contrast
with reference to our blessed Saviour? He glorified and adorned the
doctrines of his heavenly Father
by the most unreserved
entire
and continued
obedience; so that the great adversary of man when he came to search and to
sift him
could find nothing in him; yea
his very accusers had nothing that
they could allege or prove against him
when they had arraigned him.
2. David dwelt upon the disgrace connected with his death
as adding
bitterness to the event--that
he had been slain by the hands of the Philistines
the sworn enemies of the
Children of Israel. If we turn to the history of our blessed Saviour we shall
find that there were still more embittered circumstances in his history
which
made His cup even still more cruel.
3. If we turn again to the history of Saul
we shall find a variety
of other particulars
all lessening the enormity of the guilt; and we shall
find the contrast again heighten the guilt of our Saviour's death.
4. And whilst in the ease of Saul
we may observe
that it was made
most manifest in the hour of his death
that he had not the fear of God before
his eyes
it was made most manifest to all those who surrounded our Saviour as
he hung upon the cross
that He was indeed the Son of God.
II. To draw an
illustration from the case of Saul
and the vengeance of his death--in
consequence of his having been the Lord's anointed--the vengeance that was
imprecated by David.
1. It may be fairly admitted that the language of David is poetical
where he prays
that there may be neither dew nor rain upon the mountains of
Gilboa; “Ye mountains of Gilboa
” etc. And we may
therefore
at once turn to
the striking
but all-important contrast which may be obtained as it respects
the death of Christ. Had they been dealt with according to their descry-into
the vengeance would have come on those who were guilty of our Saviour's death
and that without remedy.
2. But we shall proceed a little further in this illustration
to
show the excellence of the blood-shedding of Christ. And we may take encouragement
from this fact
that it was at Jerusalem that the glad tidings of the
forgiveness of sins
and of the Spirit of promise
were first to be made known.
Surely
if they of Jerusalem--if many of the priests who had been foremost in
stirring up the people to ask that Christ might be crucified
if many of these
very priests received the dew and the rain of heaven--if many of these very
persons were enabled to offer themselves up to God to be His servants for ever
through the merit of the atoning sacrifice of Christ
there are none but may
hope that they also
approaching God in the same way
shall also be kept
shall
be visited with that grace of the Holy Spirit
and shall be privileged to be
numbered among the servants and the children of God. (A. Brandram
A. M.)
The bow of Jonathan turned not back.
Successful archery
The old archers took the bow
put one end of it down beside the
foot
elevated the other end
and it was the rule that the bow should be just
the size of the archer; if it were just his size then he would go into battle
with confidence. Let me say that your power to project good into the world will
correspond exactly to your own spiritual statue. (T. De Witt Talmage.)
Lovely and pleasant in their lives.
The Master and the disciple
The words from the elegy of David far Saul and Jonathan
describe
their character and relations in both life and death.
1. Great value is always to be attached to inspiring personal
influence. None of us can fully compute the benefits which arise from it. The Eternal
God has put it within the power of each one of us to affect others for good or
harm. We communicate our intellectual interests
our moral tone
our spiritual
bias to those with whom we come into contact. Not more surely is the infection
of disease given off than the infection of character. Some men are very mighty
in this respect. There is about them a strange contagion. They cannot have
intercourse with others without in some degree affecting them. These are men of
character: they leave their stamp Upon whomsoever they meet. There is about
them
always and everywhere
a distinct
distinguishing manner and style
of influence
which it is nearly impossible to resist; and equally so to lose
once it has laid hold upon you.
2. We recognise the importance of the earnest reception of inspiring
personal influence. The mightiest inspiration fails to affect some people. They
do not receive it. They are like blocks of marble or granite kissed by the
sunshine
or sprinkled with the soft sweet rain of heaven. If
in this world
and in our strange human life
when we come near to a good and great man
we
open all the doors and windows of our nature to him
He will shine into it
and
give to it the warmth and comfort that it needs. When such good people are
near
we should see to it that they do not pass away without leaving a blessing
upon us. I will indicate a few of the points in which the Master and the
disciple strikingly resembled one another:--
I. Breadth of view
in regarding important matters. The Christian Church has many eminent men
occupying positions of prominence in its ministry or its membership
whose
power of intellect
and intensity 'of nature
are related to the circumstance
that they look and walk along straight lines
and confine themselves to a
defined field of observation. They never change their point of view. It is the
one with which they are most familiar
and from which they fancy they can see
most. From that point they have been looking for ten
twenty
thirty
fifty
years. It is easier thus to limit one's field of vision.
II. Great
refinement was manifest in the characters of these two friends. It is wonderful
how it ever came to pass that a vulgar person could gain credit for being a
Christian; for Christianity is the most refining of influences. It sheds a
beautifying
chaste
and hallowing effect upon human life. It is the
everlasting foe of everything that is vulgar. The coarse
and the harsh
and
the hard elements of character have no recognition from it.
III. Courtesy. Some
might ask if this is a Christian virtue. Indeed it is. But
like so many
Christian virtues
it has been invariably relegated to the domain of cultured
graceful paganism. (W. Dorling.)
How are the mighty fallen.
The dirge of the mighty
“How are the mighty fallen”--the words sound in our ears like a
deep undertone in some mournful harmony. The warrior-bard is celebrating the
memory of a king and a king's son--warriors themselves of no mean prowess
“swifter than eagles
stronger than lions
” the crown and glory of their land.
Yet ever and anon we hear that sad refrain--the knell of their departed
greatness
“How are the mighty fallen!”
1. “How are the mighty fallen!” It is the doleful dirge of human
history through all time
the monument of many a blasted reputation
the brief
but telling epitaph of a thousand wrecked lives. A statesman engaged in the
service of' his country
honoured as a public minister of his sovereign
a
maker of laws in the Senate and a ruler of men in the State
is overtaken in a
career of baseness unworthy of the meanest citizen. Indeed
the greater the
eminence
the deeper and deadlier the fall. The clergyman who ought to set
forth God's Word by preaching and living too often only negatively illustrates
the truth he preaches
and furnishes a warning rather than an example. The
trusted guide along the heavenly heights reveals by his fall the yawning gulf
to which every traveller is exposed
and against which he himself gave men
warning. A tradesman exchanges the counting-house and the shop for the dock and
the cell. Another scene rises before my eyes. There sits one in dust and ashes
who has lost the glory of woman. The unmanliness of a man has betrayed her too
frail virtue. The flower that might have bloomed long days to come lies
uprooted
withered
dead. She who was once belie of the social circle
“the
observed of all observers
” is now an outcast. Thus and thus in so many
instances “how are the mighty fallen!” But in all such cases was there not a
cause? The open disgrace
like the death of Saul
only marks and manifests
the-consummation and the consequences of sin. For we may be sure the heart was
wrong long before the life betrayed itself. The mountain of fire long held in
its awful depths the springs of death before it belched forth the liquid molten
flood
bringing devastation and destruction over the land. If you could trace
the inner history of these fallen ones of the mighty you would find Saul's
disobedience repeated. They made their own will and pleasure the standard of
their moral conduct
and though at first this was only seen by God
self-enlarged its desire till its baseness was laid bare before the world. Life
apart from God was the beginning of evil
actual conflict with God's will and
law
the development of it
and abandonment by God to the devil's devices the
end thereof. “They chose not to retain God in their knowledge
and so He gave
them up to their own hearts' lusts and let them follow their own imaginations.” The
leaking drop has become at last a wide breaking in of waters and ruin is in the
breach. It is the poet's touching tale--
“the little rift within the lute
Which by-and-bye will make the music mute
And ever widening slowly silence all.”
See then that your heart is right with God and your desires
centred in Him. The heart
that “is deceitful above all things and desperately wicked” will deceive you
if you do not yield it unto God
who alone can know it
who alone can renew it
in holiness after His own image.
2. But there are several considerations that will hold us back from
exulting over these fallen ones of society--
2. But again
remember that though these fallen sinners are banished
from the world's society
Christ will receive them
if they will not in pride
and obstinacy of heart sink to a yet greater depth. It is still true of Him
that “He receiveth sinners and eateth with them.” God takes the world's
castaways and gives them--weary of sin and broken in heart--an inheritance in
His house
and often as our Lord said
the publican and the harlot go into the
kingdom of God before the self-righteous.
3. Notice the concluding words of our text
“How are the mighty
fallen in the midst of the battle!” Such language may fitly teach
as by a
parable
the solemn lesson that the conflict of evil with good
of darkness
with light
is still raging around us
and that our danger is not past. “Let
him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12). Let us
then
utterly distrustful of self
find our strength
our safety
our all
in Jesus
and cleave ever unto Him. Let us “go forth in the strength of the Lord God
and
make mention of His righteousness
even His righteousness only.” (J.
Silvester
M. A.)
The fall of the mighty
The mighty
you know
are the puissant and great; and persons may
be styled mighty on account of their birth
station
abilities
or noble
exploits. This title is given in common to the kings
princes
and
nobles of the earth: but the term is more peculiarly adapted to persons of s
military profession
and fitly sets forth a champion or general experienced in
war. They are properly mighty who are justly renowned for their valour and
skill
like the princes of Israel
recorded in 1 Chronicles 26:1-32. And this idea
of the word agreeth with the character of those whose decease David mourns.
“How are the mighty fallen!” Fallen indeed! Not merely fallen. A general may fall from his
horse
or by a dangerous wound. But from such falls the mighty may recover
rise up again
speak with the enemy
and gloriously triumph in the end. The
mighty are fallen; fallen like Sisera ( 5:27) fallen down dead. This is his
sorrowful dirge! 'Tis added
“And the weapons of war perished!” I cannot be of
opinion that this is to be taken in a literal sense
as though the loss of
these instruments of war
properly speaking
grieved the soul of the Psalmist.
Could the value of any number of weapons which can with reason be supposed to
be broken or lost on this fatal defeat
demand so deep a lamentation; and
especially after weeping over the mighty themselves
who were famous for
handling the instruments of battle with skill and success? It seems evident to
me that David concludes the elegy with a figure
under which he describes those
eminent persons whose fall he bewails. The mighty who are fallen
and the
weapons of war
are one and the same.
I. Consider the
fact
namely
that the noblest of princes
or the most valiant and honourable
of the earth
are liable to fall. Death reigns over all without distinction
under the prince of life
our exalted Saviour
who is alive from the dead
anti
hath the keys of the grave. Crowns and sceptres
thrones and palaces
and the
whole force of the mighty
secure them not for an hour; yea
not for a moment
from the domination of darkness.
II. Reasons for
great lamentation when a mighty man falls.
1. That when the mighty fall
in proportion to their zeal
puissance
and highness
the glory of a people is departed.
2. By the fall of the mighty the strength of a people is impaired
which is another reason for mourning when such are removed. The mighty
in
proportion to their rank and activity
for the welfare of the public
are the
defence of a nation.
3. The known disposition of the enemies of a land to rejoice
and to
avail themselves of the loss a people sustain when their mighty men die
is a
further reason for mourning their fall. On this account we have seen David
enjoin it on Israel
not to spread the melancholy report of Jonathan and Saul.
4. Individuals have just cause of mourning the fall of great men
on
account of the general grief that spreads through the nation. Under such awful
strokes the land mourns
and every one who seeks its prosperity is sensibly
afflicted.
II. Since the
mighty fall
and die
as other men
and since the most noble and valiant are
liable thus suddenly to perish
let us take heed that we do not place an
absolute dependence upon them. Under God
there is a just expectation and
confidence in wise and good princes: we see they are in some measure the glory
and defence of a land; and are doubtless to be honoured and trusted; yet
since
they must die
and may be cut down in a moment
our ultimate hope should not be
in them. This also shows it to be foolish and vain for great men to exalt
themselves as though they were gods
and the baseness of those sycophants who at any time
flatter them; such instances are upon record. In one word
when the mighty
fall
how vain is this world in its best estate
how uncertain and transitory
its honour and beauty l The advantages gained by the exploits of the greatest
men on earth are temporal
but one thing is needful
an interest in the
triumphs of the cross
and the redemption obtained by the blood of the Son of
God. (B. Wallin.)
I am distressed for thee
my brother Jonathan.
Bereavement
Perhaps you know by experience what a choking sensation there is
in looking at an emigrant vessel clearing out
even though you have no personal
interest in anyone on board. The confusion and hurry that attend her departure;
the crowded deck
the thronging crowd on shore to say
“Farewell.” Greyheaded
men bidding good-bye to their native land
and a final good-bye
too. Who can
ever forget the sobs that burst as the last rope was cast off and the great
ship solemnly passed away. The loneliness that came upon you as with a rush
then
how like
only very faint in degree
what comes when loved ones say
“good-bye” in death and “the time of their departure is at hand.” (H. O.
Mackey.)
The loss of a friend
Emma Lazarus used to tell how pathetically W. E. Channing spoke of
his friend Thoreau's removal. He never spoke of his death but always of
“Thoreau's loss
” or “when I lost Mr. Thoreau.” One day when I sat with him in
the sunlit wood
looking at the gorgeous blue and silver summer sky
he turned
to me and said
“Just half the world died for me when I lost Mr. Thoreau. None
of it looks the same as when I looked at it with him. (H. O. Mackey.)
Thy love to me was
wonderful
passing the love of women.
The love of Jonathan to David
I. The love of
Jonathan to David was wonderful in its condescension
If we take into account
the state of society at the time
the difference between a prince and a
shepherd was not so great as it now appears. But still the social difference
was great. The heir to the throne of Israel loved the shepherd lad.
II. This love was
wonderful in its depth and intensity. Jonathan “loved him as his own soul” (1 Samuel 18:1). The love of Christ
is in the same respect wonderful. His love is no feeble flame. “As the Father
hath loved me
so have I loved you.” His soul is indeed “knit” to us so closely
that “nothing can separate us from the love of Christ.”
III. This love was
wonderful in its unselfishness. Had Jonathan been of less nobler mould
he
might have felt envious when David's deed of valour brought him into such
notice in the camp. But Jonathan's generous nature knew nothing of such
feelings. If they rose for a moment
they were strangled in their birth.
Jonathan could expect to reap no advantage from his friendship. So with
Christ's love to us. We are eternally enriched by His love gifts
and can make
but poor return. We give Him
it is true
our love
our service
our devotion
but what at best are these returns for His great love
to us?
IV. This love was
wonderfully practical. True love ever seeks to utter itself in action
rather
than words. It finds in loving deeds its fittest expression.
1. This practicalness was seen in Jonathan taking his own robe and putting it on David
so that he was clothed in princely attire. Has not Christ
clothed us with His
own raiment? We become beautiful in His comeliness.
2. In the promise he made him (See 1 Samuel 20:4). Christ has made to
us exceeding great and precious promises
even to a share of His glory
His
eternal glory.
3. In pleading with his father on David's behalf. The result of this
pleading was David's restoration to favour at court. There is
however
this
difference. In this case Jonathan pleads David's merit; but Christ pleads not
ours
but His own.
4. Jonathan revealed to David his father's thoughts concerning him.
Saul proposed to slay him. Jonathan makes this known (See 1 Samuel 20:35). Jesus has unbosomed
to us the father. He has made known to us His purpose of mercy. Jonathan's was
a warning voice
bidding David flee
but Christ's is a voice of love
bidding
us to return to the bosom of God.
V. The love of
Jonathan was wonderfully constant. No change in David's circumstances altered
the character of his friendship. When David was an outlaw
when Saul was
seeking his life
Jonathan remains true (See 1 Samuel 23:16). Whatever changes
human friendship may know
the love of Jesus
like Himself
is the same
“yesterday
to-day
and for ever.” (The Study.)
Wonderful love.
My text is a fragment of the lament
composed and sung by
David
to the memory of the slain. Let us forget the battle scene where poor
Jonathan
all still and stark and blood-stained
lies
and let us turn to
Calvary
and behold the wounded dying form of God's beloved Son.
I. The love of
Christ was wonderful when we consider those He loved.
1. There was nothing lovely in us. It is as natural for anything
lovely to draw forth our admiration as for the magnet to attract the iron or
the flower to attract the bee. There was great reason why Jonathan should love
David. But when we come to consider our Lord's love for us
we have to say--
What was there in me that could merit esteem
Or give the Creator delight?
It is recorded that a minister once announced his intention of
being in the vestry of his Church
for a certain time on a certain day
to meet
any one who might have scriptural difficulties
that he might try to solve
them. Only one came. “What is your difficulty
” said the minister. The man
answered
“My difficulty is in the ninth chapter of Romans
where it says
‘Jacob
have I loved
but Esau have I hated.’ “Yes
” said the minister
“there is great
difficulty in that verse; but which part of the verse forms your difficulty?”
“The latter part
of course
” said the man. “I cannot understand why God should
hate Esau.” The minister's reply was this: “The verse has often been a
difficulty to me
but my difficulty has always been in the first part of the
verse; I never could understand how God could love that wily
deceitful
supplanting scoundrel
Jacob.”
2. There was nothing loving in us.--We haw a familiar saying
that
“love begets love.” And it is very largely true in daily experience. “Why is it
that everybody loves you?” said Dr. Doddridge to his little daughter when she
was dying. “I do not know
without it is because I love everybody.” Many a one
who could not aspire to be called beautiful
nevertheless has become greatly
loved because of an affectionate
loving disposition they possess. But this is
not the key that unlocks the mystery of Christ's love to us. No love of ours
drew it forth. If we love Him at all
it is because lie first loved us. “Come
bright spirit
I charter you to find for us when first Christ's love began.”
Away into the past speeds our messenger. He lingers at the cross. “Pause not
there
” we say
“He loved us before that.” He waits a moment at the manger
cradle. “We know that His coming was a great sign of love
but it began not
then.” He flies on to the days of creation
and seeing the loving provision
made for us he pauses yet again. Yet His love began not then. On flies the
spirit into the dim recesses of eternity
when as yet there was no creation
when God was wrapped about in His own solitude
even there he finds God loved
us. The task is given up
for he finds from all eternity God loved His people.
We are stricken dumb at the greatness of such love. Its nature is indeed a
marvel to us. Nothing lovely and nothing loving in us
and yet He loved us.
Again let us give utterance to our text
and say
“Thy love to me is
wonderful.”
II. The love of
Christ is wonderful in its expression.
1. Calvary. The greater expression of the love of Christ is seen in
Calvary. A tragedy in the street will always attract a crowd. Business men will
spare a moment to make inquiries
frail women will venture in the throng to
hear of the deed
and even the infirm and aged cannot be kept away. There was
once a tragedy which stopped the flight of angels as well as the flight of men.
A cross is lifted up
bearing its load of shame and pain. Who is He? How came
He there? He is the Son of God! Love brought Him there. Thinkest thou it was
the nails
the cords
that Roman soldiery kept Him there? It was none of these
it was love! Jesus our love was crucified. Here was love passing what tongue
can tell
or mind imagine
or heart conceive. His love to us was wonderful.
2. We still have expressions of His love. It was the misfortune of
David that he had to speak in the past tense--“Thy love to me us was
wonderful.”
III. The
love of
Christ is wonderful in its power.
1. There is its melting power:
We feel confident there is more power
in love than in fear. Fear is a power
but love is a greater power. Some may
have been driven into the kingdom by fear
but more have been wooed into it by
love. It is said that when the Moravian missionaries first laboured in
Greenland a considerable time passed without any fruit being seen to their
labour. They had been earnest
truthful
consecrated
and yet there was no
result. Anon they gathered the Greenlanders together and read the story of the Lord's
death as recorded by Matthew. The bare recital of the story without any
comments upon it had a marked effect upon the Greenlanders. Tears were in many
eyes. Some said
“Did He die for me?” Many gave themselves to the Lord
and
thus commenced a great revival in those regions. The love of Christ is
wonderful when we remember its melting power.
2. Think
too
of its constraining power. It bends the saint to the
will of Christ. “The love of Christ constraineth me.” The word “constrain” is a
strong word
meaning to press
to press painfully. It is used by Paul in the
Acts of the Apostles
where it is translated
“being pressed in spirit.” That
well-known text
“I have a baptism to be baptised with; and how am I straitened
till it be accomplished!” contains this same word
translated “straitened.” The
love of Christ is a great power. It restrains our life from useless aims
and
compresses it into the right channel. There is a beautiful Greek story
which
may be mythical in its origin
but bears in it a beautiful moral. It is said a
prince
his wife
and two sons were taken prisoners by a neighbouring monarch
and were brought before him. Said the king to the prince
“If I let your eider
son go free
what givest thou me?” And the prince made answer
saying
“I will
give thee half my possessions.” “And if I let your younger son go free what
givest thou me?” And the prince answered
“I will give thee the other half of
my domains.” The monarch spoke again
saying
“If I let the princess go free
what wilt thou give me?” Now the prince had given all away for the redemption
of his sons
and knew not what answer to make; but anon he said
“If thou
lettest my wife go free
I will give thee myself.” So pleased was the monarch
that he let them all free. As they went homeward the prince said to his
consort
“Didst thou see the beauty of the king's countenance?” “Nay
” said the
princess. “Didst thou see the glory of his court?” “Nay
” again said the
princess. “Didst thou see the splendour of his throne?” “Nay
” again replied
his wife
“for I had only eyes to see him who was willing to give himself for
me.” Oh
my soul
Jesus was net only willing but did give Himself for thee.
Have only eyes for Him. The realisation of His love will be a power in thy
life. No command of his will be grievous. His love will prove to be wonderful
in its constraining power.
3. Christ's love has also a translating power. There seem to be many
persons
even good persons
who all their life are held in bondage by the fear
of death. The only reason why this is so is that they must fail to understand
the power of the love of Christ. What is death? It is the journey home. “To be
with Christ” is how the apostle described the result of death. “Absent from the
body
present with the Lord.” Now
if you really love a person
and realise
deeply the love of that one to you
you long to get to them
and no journey
however inconvenient and distressful
would make you hesitate or shrink. You
would be glad to go. Apply this to Christ and death. (W. L. Mackenzie.)
The love of Jonathan
and the love of Jesus
I. Jonathan's love
to David.
1. Jonathan's was a singular love
because of the pureness of its
origin. Jonathan loved David out of great admiration of him. When he saw him
come back with the head
of Goliath in his hand
he loved him as a soldier loves a soldier
as a brave
man loves another brave man.
2. Jonathan's love proved also to be most intense. It is said that
“he loved him as his own soul.” He would at any moment have sacrificed his life
to preserve the life of David; in fact
I do not doubt that Jonathan thought
David's life much more valuable than his own
and that he was quite willing to
expose himself to peril that David might be preserved. Jonathan's was a very
intense love.
3. Jonathan's love was very disinterested. David had been anointed
king by Samuel. The kingdom was to be taken from the house of Saul
and given
to the house of David. That friendship
in which a man can set himself on one
side for the sake of another
is not yet so common that we can hawk it in the
streets.
4. Jonathan's love was a love which bore up under all opposition.
5. And this love was very active
for you know how he pleaded for
David with his father. He went out into the field
and took counsel with David.
He arranged plans and methods for David's preservation; and
on one occasion
we find that he “went to David in the wood
and strengthened his hand in God.”
Yes
his love was not a matter of mere talk
it was real
practical
active; it
was a love which never failed.
II. The love of
Christ to me. “Thy love to me was wonderful.”
1. I think that we feel this most when we see our Saviour die. Sit
down at the foot of the cross
and look up. Behold that sacred brow with the
thorny wreath upon it. See those blessed eyes
red with weeping; mark those
nailed hands
that once scattered benedictions; gaze on those bleeding feet
which hurried on errands of mercy; watch till you can peer into that gaping
side
how deep the gash
how wide the breach
see how the water and the blood
come streaming forth! This is the Lord of life and glory
who this dies amid
derision and scorn
suffering the Just for the unjust
to bring us to God.
2. I think
also
that we sometimes feel the greatest love to dear
friends when we find others doing them despite. When David found that
Jonathan's body had been dishonoured by the Philistines
that they had taken
away the bodies of King Saul and his sons to hang them on the wall of
Beth-shan
then was he sorely troubled
and his love broke forth again in sighs
and cries
and tears. And I must say to-night that I love my Lord all the more
because of the insults others heap upon him.
3. Now let me briefly tell the story of that love. Part of its wonder
lies in the object of this love
that it should be bestowed upon me: “Thy love
to me.” Then throw the emphasis on the first word
“Thy love to me
” and you
have another part of the wonder
that is
in the Giver of this love. Now begin
if you can
to consider the commencement of this love. When did God begin to
love His own elect? There was a time when He began to make the worlds; but from
eternity He has loved His chosen. Before the first flash of light illumined the
primeval darkness God loved His people. Christ's love
then
is wonderful in
its beginning; and when it began to work on me it was still wonderful
for what
did I do? I refused it. And when Christ's love led Him to come here
and take
our nature
was it not wonderful? He reigned enthroned in heaven; seraphim and
cherubim gladly did his bidding. He was God
and yet he came down from yonder royal
palace to that stable at Bethlehem
and to the manger where the horned oxen
fed. 'Tis He! 'Tis He! But as George Herbert reminds us
He hath unrobed
Himself
and hung His azure mantle on the sky
and all his rings upon the
stars; and there He lies
a babe in swaddling bands
taking human nature into
union with His divinity because He loved us. The brotherly and condescending
character of this love. Times have been when we
who love Christ's name
have
been in trouble
and He has been very near to us. Times have been when we have
been misrepresented
and abused
and He has smiled
oh
so sweetly on us! Times
have been when bodily pain has made us very faint
and He has put underneath us
the everlasting arms. Think
also
of the comforting and thoughtful provisions
of Christ's love. Our lives are not all to our credit; there have been sad
moments
when unbelief has crept in on the back of thoughtlessness
and you
have been almost a sceptic. There have been evil moments when sin has
insinuated itself into the imagination
and you have almost done that which
would have been your ruin. Have there not been times in your life when you have
been smitten
and if there had not been some One to uphold you
you would have
fallen
almost unconsciously fallen
and there have lain down to die? But
oh
how Jesus has watched over you
and cared for you! But the love of Christ to us
is most of all wonderful in its plans for the future. (C. H. Spurgeon.)
The love of Christ
I. The love of Christ
to us is wonderful
because there was nothing in us lovely. In the spangled
sky
the rainbow
the woodland hung with diamonds
the sward sown with pearly
dew
the rosy dawn
the golden clouds of even
the purple mountains
the hoary
rock
the blue boundless main
Nature's simplest flower
or some fair form of
laughing child or lovely maiden
we cannot see the beautiful without admiring
it. That is one law of our nature. Another is that so far as earthly objects
are concerned
and apart from the beauty of holiness
we cannot help loving
what is lovely
and regarding it with affection. Our affections are drawn to an
object as naturally as iron is charmed by a loadstone. God made us to love; and
when brought near to such an object our feelings entwine themselves around it
as the soft and pliant tendrils of the vine do around the support it clothes
with leaves
and hangs with purple clusters. Such analogy is there between the
laws of mind and matter! Without detracting from Jonathan's merits
it must be
owned that
however wonderful the love was which He bestowed on David
it was
not bestowed on an unworthy object. One brave man loves another. In the old
days of chivalry
men honoured courage in their enemies; loving and admiring
bravery even when it was in arms against them. We turn now from them to Jesus
and ourselves; and what do we find in man to win the love of Calvary? It is not
enough to say that there was nothing lovely in us; that
as a holy God
God saw
nothing in us to love. Sin
that abominable thing which He hates
the seed and
germ of all evils
a thing so hateful that it is said
“He cannot look” on it
had so pervaded the nature of every individual man
and the whole race of men
that it necessitated God to abhor His own creatures. Look at a corpse! purred
bloated
infecting all the air; every feature of humanity shockingly defaced;
the bright eye; the damask cheek; the sweet lips; the lovely form changed into
vilest loathesomeness; a banquet to worms which
as they creep out and creep
in
give a horrible life to death! Were the dearest
fondest object of our
affections reduced to a state like that
how would we throw it
shuddering
from our embraces; regard it with the utmost horror; and turning away our eyes
call in pity for a grave to bury our dead. This may teach us how sin makes
those whom God once loved with Divine affection abhorrent in His sight.
Historians relate how
with all her baseness
her duplicity
her cruelty
her
bloody bigotry
the passions and crimes that have left an indelible stain on
her memory
Queen Mary had much queenly grace. So perfect was her form
her
face so beautiful
her smile so winning
that it was only men cast in the stern
mould of Knox that could resist their witchery. And to advert to better
attractions than the beauty which is consumed before the moth
I have seen some
who
with not a little calculated to repel
possessed in moral and mental
excellencies
some loveable
compensating
and redeeming properties. But
in
the sight of God's infinite and unspotted holiness
sin left us none. If it be
true of all mankind that they are altogether become filthy; true that there is
none that doeth good
no
not one; true that “every imagination of man’s heart
is evil continually;” true that we may all adopt the words of the Apostle
and
say
I know that in me
that is in my flesh
there dwelleth no good thing--then
sin left us with nothing to engage
but everything to repel
the affections of
a holy Saviour.
II. The love of
Christ to us is wonderful
because there was nothing in us loving. We love what
loves us. Such is the law of our nature; and love comes in time to see its own
face reflected in the heart of another
as in water at the bottom of a
draw-well. We cannot resist loving what loves us; it matters not who or what it
is; though but the dog that barks
and bounds
and wheels in joyous circles
around us on our return--“the first to welcome and foremost to defend.” I would
hold his friendship cheap who did not love a dog that loved him; and care
little for the child that would not drop some tears on the grave of his humble
but faithful playmate--or
to borrow a figure from Bible story
of the “little
ewe lamb which the poor man nourished
which ate of his own meat
and drank of
his own cup
and lay in his bosom
and was to him as a little daughter.” Let a
poor dumb creature love us
we are drawn to love it in return
by a law of
nature as irresistible and Divine as that which draws a stone to the ground
or
makes the stream flow onward to the sea. Whatever secrets this key unlocks;
whatever strange and singular marriages it may explain
it does not open the
mysteries of Calvary; it does not explain the love of Christ. I have
indeed
seen some that had abandoned themselves to a life of vice who still respected virtue
and look back with remorseful regret to their days of childhood and the
innocence of a father's home. I have seen a profligate son
who
though
wringing a pious mother's heart and bringing her grey hairs with sorrow to the
grave
yet loved her; mourning his own failings
he returned her affection;
yielding to sin
still he clung to his mother as a drowning wretch to a piece
of the wreck which he hopes may float him to the shore. Now
if our love of
goodness had survived the loss of it; if we had retained any love to God after
we had lost his image; if we had cast back some lingering looks on Eden; and
like Absalom
who felt pained at being two whole years in Jerusalem without
being admitted into his father's presence
if we had been grieved at God's displeasure
then
with such goodly vestiges of primeval innocence
Christ's love to us
would not have been so wonderful. But there were no such feelings in man to
awaken the love of Christ.
III. This love is
wonderful in its expression. A sight is here that might have stayed an angel's
wing; and filled both heaven and earth with wonder. Who is this? Hear
O
heavens
and be astonished
O earth! By the cross where He dies
the ear of
faith catches the voice of the Eternal: “This is my beloved Son.” He there
who
is buffeted by cruel hands
and meekly bears the blows; who faints from loss of
blood
and sinks beneath his cross; who hangs upon the tree
while the blood
streams from his hands and feet; whose dying ear is tilled
not with holy
prayers and psalms
but with the shouts and mockery of an impious crew; He
hanging mangled and lifeless on the middle cross
with head dropped on his breast
the pallor of
death spread over His cheek
the seal of death on His lips
the film of death
on His eyes
is the Son of God. The Prince of life has become the prey of death; at once
its noblest victim and its almighty conqueror. How did it happen? One word conveys the
answer--that word is Love; love to sinners
to the greatest
guiltiest sinners.
Love brought him from the skies; love shut Him up in Mary’s womb; love shut Him
up in Joseph's tomb; love wove the cords that bound His hands; love forged the nails that
fastened Him to the tree; love wept in His tears
breathed in His sighs
spake
in His groans
flowed in His blood
and died upon His cross. (T. Guthrie.)
Jonathan
the model friend
The most interesting thing in the life of Jonathan is the
friendship that existed between him and David.
I. Jonathan was
the model of--a loving--friend. A friend is good for nothing unless he really
loves us. And the better he loves us
the more his friendship is worth. Let us
look at some illustrations of what loving friends will be
and do. A boy in a
town in Germany was playing one day with his sister
when the cry was heard--“A
mad dog! a mad dog!” The boy saw the dog coming directly towards him; but
instead of running away
he took off his coat
and wrapping it round his arm
boldly faced the dog
holding out his arm covered with the coat. The dog flew
at his arm
worrying over it
and trying to bite through it
till men came up
and killed him. “Why didn't you run away from the dog
my little man?” asked
one of the men. “I could easily have done that
” said the brave boy
“but if I
had the dog would have bitten my sister.” He was truly a loving friend and
brother. There is a well-known story of two men
who lived about four hundred
years before the birth of Christ
that comes in very nicely here. Their names
were Damon and Pythias. They were educated men
and what were called--philosophers--in
those days
and were very warm friends. Some one accused Damon to Dionysius
the king of the country
of doing something that made him very angry. Kings
in
those days
had the power of life and death in their own hands. So Dionysius
ordered Damon to be put to death. Before this sentence was executed
Damon
begged to be allowed to go home 'and arrange the affairs of his family. The
king said he might go
if he could get some one to take his place in prison
and to die for him
if he did not come back by the time fixed for the
execution. As soon as his friend Pythias heard of this
he came and offered to
take his place. He was put in prison
and Damon went to visit his family. The
day fixed for the execution arrived
and Damon had not returned. He had to
cross the sea to get back
and the wind had been ahead for several days. A platform had been
erected
on which the execution was to take place
and the king sat by
on a
sort of throne. Pythias was brought out for execution. He asked permission to
say a few words to the crowd of spectators. Permission was granted. “My
countrymen
” said he
“this is a happy day for me. I am not only willing
but
glad to die in the place of my friend Damon. I am thankful that the wind has
kept him back. He will be here to-morrow. And it wilt be found that he has done
nothing wrong. He is an honest
upright
honourable man
and I am glad of the
opportunity to shed my blood in order to save his life. Executioner
do your
duty.” Just as he had finished speaking
a voice was heard in the distance
crying--“Stop the execution!” The crowd around the scaffold took up the cry
and exclaimed
in a voice of thunder--“Stop the execution!” The execution was
stopped. Presently
panting
and out of breath
Damon appeared. He mounted the
scaffold. He embraced his friend Pythias; and said how happy he was that a
change of wind had allowed him to get there just in time to save his life. “And
now
” said he
“I am ready to die.” “If I may not die for you
” said Pythias
“I ask the king to let me die with you; for I have no wish to live any longer
in this world
when my friend Damon
whom I have loved so truly
is taken out
of it.” I have one other story to illustrate this part of our subject. A
teacher in a day-school had to punish one of his scholars for breaking the rule
of the school. The punishment was that the offending boy should stand
for a
quarter of an hour
in a corner of the schoolroom. As the guilty boy was going
to the appointed place
a little fellow
much younger than he
went up to the
teacher
and requested that he might be allowed to bake the place of the other
boy. The teacher consented. The little boy went
and bore the punishment due to
the other boy. When the quarter of an hour was passed
the teacher called the
boy to him
and asked if his companion had begged him to take his place. “No
sir
” he replied. “Well
don't you think that he deserved to be punished?”
“Yes
sir; he had broken the rule of the school
and he deserved to be
punished.” “Why
then
did you want to bear the punishment in his place?” “Sir
it was because he is my friend
and I love him.”
II. Jonathan was
the model of--a generous--friend. Let us look at some illustrations of this
same kind of friendship. In one of the battles in Virginia
during the late
war
a Union officer fell
severely wounded
in front of the Confederate
breast-works. He lay there crying piteously for water
A noble-hearted
Confederate soldier heard his cry
and resolved to relieve him. He filled his
canteen with water
and though the bullets were flying across the field
and he
could only go at the risk of his life
yet he went. He gave the suffering
officer the drink he so greatly needed. This touched his heart so much that he
instantly took out his gold watch and offered it to his generous foe. But the
noble fellow refused to take it. “Then give me your name and residence
” said
the officer. “My name
” said the soldier
“is James Moore
of Burke County
North Carolina.” Then they parted. That soldier was subsequently wounded
and
lost a limb. In due time the war was over
and that wounded officer went back
to his business as a merchant
in New York. And not long after
that
Confederate soldier received a letter from the officer
to whom he had given
the “cup of cold water
” telling him that he had settled on him $10
000
to be
paid in four annual instalments of $2
500 each. $10
000 for a drink of water!
That was noble on the part of the Union officer. But to give that drink of
water at the risk of his own life was still more noble on the part of that
brave soldier. I never think of it without feeling inclined to take off my cap
and give a rousing “Hurrah!” for that noble Confederate soldier. Thomas Samson
was a miner
and he worked very hard every day for a living. The overseer of
the mine said to him one day: “Thomas
I've got an easier berth for you
where
there is not so much work to do
and where you can get better wages. Will you
accept it?” Most men would have jumped at such an offer
and would have taken
it in a moment. But what did this noble fellow do? He said to the overseer:
“Captain
there's our poor brother Tregony: he has a sickly body
and is not
able to work as hard as I can. I am afraid his work will shorten his life
and
then what will his poor family do? Won't you let him have this easier berth? I
can go on working as I have done.” The overseer was wonderfully pleased with
Samson's generous spirit. He sent for Tregony
and gave the easy berth to him.
How noble that was! It was indeed the very spirit of Christ. Now
all the four
stories we have here show the same generous spirit that Jonathan had in his
friendship with David. He was the model of a generous friend.
III. Jonathan was
the model of--a faithful--friend. (R. Newton
D. D.)
True friendship deathless
May heaven give us such generous friendship as this ! A star that
breaks the darkest clouds of earth and that will shine on us for ever. True
friendship is immortal. “The friendship
” says Robert Hall
“of high and
sanctified spirits loses nothing by death but its alloy; failings disappear
and the virtues of those whose faces we shall behold no more appear greater and
more sacred when beheld through the shades of the sepulchre.” (Christian
Endeavour Times.)
A test of friendship
Getting along well with another is a small matter. There is no
friendship in that. Decent enemies can get on with each other
when there is no
particular occasion for conflict or variance. But friendship makes both friends
gladder
happier
more efficient in very sphere
together than apart. As Thoreau
said
“Friends should not only live in harmony
but in melody.” (Great
Thoughts.)
Divine goodness in human friendship--Luther and Melancthon
With such feelings did Luther and Melancthon meet; and their
friendship continued till death. We cannot sufficiently admire the goodness and
wisdom of God in bringing together two men so different
and yet so necessary
to each other. Melancthon was as remarkable for calmness
prudence
and
gentleness
as Luther was for wisdom
impetuosity
and energy. Luther communicated
vigour to Melancthon; Melancthon moderated Luther. They were like positive and
negative agents in electricity
by whose reciprocal action an equilibrium is
maintained. If Melancthon had not been at Luther's side
the torrent might have
overflowed its banks. When Luther was not by
Melancthon faltered and gave way
even where he ought not. Luther did much by power; Melancthon did no less
perhaps by following a slower and gentler method. Both were upright
open-hearted
and generous: both
full of love for the word of eternal life
proclaimed it with a fidelity and devotion which governed their whole lives. (Merle
D'Aubigne.)
True friendship in union of kindred spirits
“And it came to pass that the soul of Jonathan was knit to the
soul of David.” You knit things together that are of the same kind: things that
are of the same substance
and fibre
and texture
and strength
and endurance.
You knit a thread to a kindred thread. You knit a cord to a kindred cord. You
knit a threefold cord to a threefold cord. You knit a chain of iron to a chain
of iron; a chain of brass to a chain of brass; a chain of gold to a chain of
gold; and a chain of gold of the same size
and strength
and purity
and
beauty to a chain of gold of the same size
and strength
and purity
and
beauty
Now
Jonathan's soul was a chain of gold of the same size
and
strength
and purity
and beauty as David's soul. Jonathan
as being the elder
man
had for long been looking and longing for a soul like David's soul to
which his own soul might be knit; and before the sun set that day the son of
Saul had found in the son of Jesse a soul after his own soul
and he was at
rest. Jonathan's soul was that day knit to another soul
if possible
still
more tender
and pure
and pious
and noble
and loyal than his own; till
Jonathan was the happiest man in all Israel that day. And that pattern of
friendship
knit that day between Jonathan and David
has been the ensample and
seal of all true friendships among men ever since. It was a sweet fancy of Plato
that at the great aboriginal creation of human souls they all came from the
hand of the God of power
and wisdom
and love
and holiness twain in one. All
human souls came into existence already knit together like the souls of Adam
and Eve
like the souls of David and Jonathan
like the souls of Jesus and
John
like the souls of Christ and His Church. But Sin
the great sunderer and
separater and scatterer of souls
came in and cleft asunder soul-consort from
soul-consort till all our souls since the fall start this lonely life alone.
And all the longings
and cravings
and yearnings
and hungerings
and
thirstings
and faintings
and failings that fill the souls of men and
women--it is all in search of that brother-soul
that sister-soul
that
spousal-soul that we have all loved long since and lost awhile. And every true
friendship
every true courtship
every true espousalship
every true
married-life is the Divine recovery and reunion of twin-soul to twin-soul
as
all human souls were in the great beginning
and will for ever be in God and in
God's house of love and rest and satisfaction. And had Plato read Hebrew--and
would God he had!--how he would have hailed Jonathan and David as another
example of two long-lost and disconsolate souls finding rest in their
primogenial
spousal
re-knit
and never again to be separated soul. (Alex.
Whyte
D. D.)
Passing the love of women.--
Passing the love of women
There are few things in this sinful earth so thoroughly Godlike
so fragrant of Heaven
as true
unselfish friendship
which hopes all things
believeth all things
beareth all things: and we shall have not read this
Scripture in vain if we only learn this one lesson--to try and help each other
to try and stand by each other
shoulder to shoulder
in the great rough battle
of life
and to have for our friends a love so pure
so disinterested
so
trustful
that like that of Jonathan
it “passeth the love of women.” I might
recall how for love of her country Joan of Arc armed her tender form and fought
before Orleans
how for love of her husband Queen Eleanor sucked the poison
from King's Edward's wound
how for love of perishing souls Grace Darling
steered her boat through the waves of the wintry sea
and Elizabeth Fry braved
the fever-haunted dungeons of Newgate to read Christ's Gospel to the prisoners
and Florence Nightingale flitted like a guardian angel round the beds of the
bloody hospitals of Scutari. I might tell you of the deeds of saintly women who
worked and suffered for Jesus Christ
and whose names are written in Heaven
of
Dorcas who sanctified the needle by her labours
of the pure S. Agnes
of the
gentle S. Margaret
of the simple peasant maid of Milan
S. Veronica; but I
would lead you to contemplate a purer
better love than any of theirs
a love
passing the love of women
the love of Christ which passeth knowledge. It is
human nature to love something
the worst of criminals has often shown an
affection for some thing or person
one of the most cruel and blood-thirsty
leaders of the old French Revolution loved a dog. A man either loves the
creature or the Creator
and whilst I would have you love God's creatures
aye
“the dumb driven cattle
” and those creatures which we call in our pride the
lower animals
as well as your fellow men and women
I would remind you that
your greatest
highest
strongest love shall be for Jesus who loved you and
redeemed you from your sins. We should love Him because He first loved us
and
his love is shown
The love of woman
A young man named James Rivers was engaged to be married to a
young woman named Ellen Boone. The time for their wedding was not far off when
the war broke out. Then the wedding was put off. James went to the war. Battle
after battle was fought
and he conducted himself like a brave soldier as he
was. He was promoted again and again. His letters home were all full of hope
and encouragement. The time passed swiftly on
and everyone was hoping that the
sad strife would soon be ended. Then came the greatest struggle of the war.
Thousands fell on both sides and sorrow took her seat by many firesides. Ellen
Boone received a letter one day written in a strange hand. She hastily tore it
open
and read as follows: “Dear Ellen
--These lines are written for me by the
ward master of the hospital. In the last battle I lost my arms. They have both
been taken off close to the shoulder
and now I am a cripple for life. I send
this note to tell you that you mustn't think anything more of marrying me. I
can never care for you now
as a husband ought to care for a good wife
as you
would be. You are released from all the precious promises you have given me.
They say I am doing well. Our regiment was badly cut up. Affectionately yours
James Rivers.” No answer was ever written to that letter. James Rivers was
alone for a few days in the great hospital
but he was not alone one day longer
than it took to make a certain journey. One afternoon there were quiet
footsteps on the hospital stairs and a lady was seen walking hastily down the
aisle that led to the place where the armless soldier was lying. All the
patients in the hospital were astonished when they saw her kneel down at his
bedside and put her arms tenderly round his neck. And then she spoke the best
words of all her life: “James
don't mind the lost arms too much. You are
dearer to me now than when you had them. I will never let you leave me again.”
(Richard Newton
D. D.)
──《The Biblical Illustrator》