CHAPTER IX
THE SONG AND LAST WORDS
The 22d chapter of 2 Samuel contains David's magnificent song, and is parallel with the 18th psalm. It is the utterance of the Spirit of Christ in David, connected with His triumph over death, through the mighty energy of the power of God. (Ephes. i. 19.) In it, as the inspired heading teaches us, David presents his praise to God for deliverance from the hand of all his enemies, and the hand of Saul particularly. He thankfully recounts the glorious actings of God on his behalf, yet in such language as at once leads us from David and all his conflicts, to that terrible conflict which raged around the grave of Jesus, when all the powers of darkness were ranged, in fierce array, against God. Tremendous was the scene! Never before, and never since, was such a battle fought, or such a victory gained, whether we look at the contending powers, or the consequences resulting. Heaven on the one side, and hell on the other. Such were the contending powers. And as to the consequences resulting, who shall recount them? The glory of God and of His Christ, in the first place; the salvation of the Church; the restoration and blessing of Israel's tribes; and the full deliverance of creation's wide domain from the lordship of Satan, the curse of God, and the thraldom of corruption. Such were some of the results. Fierce, therefore, was the struggle of the great enemy of God and man at the cross and at the grave of Christ; violent were the efforts of the strong man to prevent his armor from being taken, and his house from being spoiled, but all in vain; Jesus triumphed. "When the waves of death compassed me, the floods of ungodly men made me afraid; the sorrows of hell compassed me about; the snares of death prevented me; in my distress I called upon the Lord, and cried to my God: and He did hear my voice out of His temple, and my cry did enter into His ears." Here was apparent weakness, but real power. The apparently vanquished one became the victor. "Jesus was crucified in weakness, but He liveth by the power of God." Having shed His blood as the victim for sin, He left Himself in the hands of the Father, who, by the eternal Spirit, brought Him again from the dead. He resisted not, but suffered Himself to be trampled upon, and thus crushed the power of the enemy. Satan, by man's agency, nailed Him to the cross, laid Him in the grave, and set a seal upon Him, that He might not rise; but He came up out of the horrible pit, and out of the miry clay, "having spoiled principalities and powers." He went down into the very heart of the enemy's dominion, only that He might make a show of him openly.
From vers. 8-20, we have the interference of Jehovah on the part of His righteous servant, set forth in language sublime and powerful beyond expression. The imagery used by the inspired Psalmist is of the most solemn and impressive character, "The earth shook and trembled; the fountains of heaven moved and shook, because He was wroth.... He bowed the heavens also, and came down; and darkness was under His feet. And He rode upon a cherub and did fly; and He was seen upon the wings of the wind. And He made darkness pavilions round about Him, dark waters and thick clouds of the skies.... The Lord thundered from heaven, and the Most High uttered His voice. And He sent out arrows, and scattered them; lightning, and discomfited them. And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the Lord, at the blast of the breath of His nostrils. He sent from above, He took me; He drew me out of many waters." What language is here! Where shall we find anything to equal it? The wrath of the Omnipotent, the thunder of His power, the convulsion of creation's entire framework, the artillery of heaven—all these ideas, so glowingly set forward here, outstrip all human imagination. The grave of Christ was the centre round which the battle raged in all its fierceness, for there lay the Prince of life. Satan did his utmost; he brought all the power of hell to bear, all "the power of darkness," but he could not hold his captive, because all the claims of justice had been met. The Lord Jesus triumphed over Satan, death, and hell, in strict conformity with the claims of righteousness. This is the sinner's joy, the sinner's peace. It would avail nothing to be told that God over all, blessed for ever, had vanquished Satan, a creature of His own creation. But to be told that He, as man's representative, as the sinner's substitute, as the Church's surety, gained the victory, this, when believed, gives the soul ineffable peace; and this is just what the gospel tells us—this is the message which it conveys to the sinner's ear. The apostle tells us that "He (Christ) was delivered for our offences, and raised again for our justification." Having taken upon Himself our sins, and gone down into the grave under the weight of them, resurrection was necessary as the divine proof of His accomplished work. The Holy Ghost, in the gospel, presents Him as risen, ascended, and seated at God's right hand in the heavens, and thus dispels from the believer's heart every doubt, every fear, every hesitation. "The Lord is risen indeed"; and His precious blood is new and living wine.
The great argument of the apostle in 1 Cor. xv. is based upon this subject. The forgiveness of sins is proved by the resurrection of Christ. "If Christ be not raised, ye are yet in your sins." And, as a consequence, if Christ be raised, ye are not in your sins. Hence resurrection and forgiveness stand or fall together. Recognize Christ risen, and you recognize sin forgiven. "But now," says the triumphant reasoner, "is Christ risen from the dead, and become the first-fruits of them that slept." This settles all. The moment you take your eye off a risen Christ, you lose the full, deep, divine, peace-giving sense of the forgiveness of sins. The richest fund of experience—the widest range of intelligence will not do as a ground of confidence. Nothing, in short, but Jesus risen.
From vers. 21-25, we have the ground of Jehovah's interference on behalf of His servant. These verses prove that in this entire song we have a greater than David. David could not say, "The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath He recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God. For all His judgments were before me; and as for His statutes, I did not depart from them. I was also upright before Him, and have kept myself from mine iniquity. Therefore the Lord hath recompensed me according to my righteousness; according to my cleanness in His eyesight." How different is this language from that of the 51st psalm, on which we have already dwelt. There it is, "Have mercy upon me, according to Thy loving kindness; according to the multitude of Thy tender mercies." This was suitable language for a fallen sinner, as David felt himself to be. He dare not speak of his righteousness, which was as filthy rags; and as to his recompense, he felt that the lake of fire was all that he could, in justice, claim, on the ground of what he was.
Hence, therefore, the language of our chapter is the language of Christ, who alone could use it.[23] He, blessed be His name, could speak of His righteousness, His uprightness, and the cleanness of His hands. And here we see the wondrous grace that shines in redemption. The righteous One took the place of the guilty. "He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him." Here is the sinner's resting-place. Here he beholds the spotless victim nailed to the accursed tree, for him; here he beholds a full redemption flowing from the perfect work of the Lamb of God; here, too, he may behold Jehovah interfering on behalf of his glorious and gracious representative, and, as a consequence, on his behalf; and that, moreover, on strictly righteous grounds. What deep peace this gives to the sin-burdened heart! Deep, ineffable, divine peace!
David's song closes with a fine allusion to the glories of the latter day, which imparts to it a character of completeness and enlarged compass particularly edifying. "Strangers shall submit themselves unto me." "I will give thanks unto Thee among the heathen," etc. Thus are we conducted along a wondrous path, commencing at the cross, and ending in the kingdom. The One who lay in the grave is to sit on the throne; the hand that was pierced with the nail shall wield the sceptre; and the brow that was dishonored with a crown of thorns shall be wreathed with a diadem of glory. And never will the top-stone be laid on the superstructure which redeeming love has begun to erect, until the crucified Jesus of Nazareth shall ascend the throne of David, and rule over the house of Jacob. Then shall the glories of redemption be truly celebrated in heaven and on earth, because the Redeemer shall be exalted and the redeemed rendered perfectly and eternally happy.
In David's last words, as in the history of other servants of God, we see how they all found in God their unfailing portion, and a sure refuge. Thus was it with him whose history we have been dwelling upon. Through his whole career, David had learned that divine grace alone could meet his need; and, at the close, he gives full expression to this. Whether we look at his "song," or his "last words," the great prominent subject is one and the same, viz., the sufficiency of divine grace.
However, David's last words derive point and energy from the knowledge of God's requirements, in reference to the character of a ruler. "He that ruleth over men must be just, ruling in the fear of God." This is God's standard. Nothing less will do; and where amongst the ranks of human rulers shall we find any to come up to it? We may travel down the entire catalogue of those who have occupied the thrones of this world, and not find so much as one who could answer to the great characteristics set forth in the above comprehensive verse. He "must be just," and "rule in the fear of God."
Psalm lxxxii. furnishes us with the divine challenge of all those who have been set in places of authority. "God standeth in the congregation of the mighty; He judgeth among the gods." What does He find? Justice and the fear of His name? Ah! no; far from it. "How long will ye judge unjustly, and accept the persons of the wicked?" Such is man. "They know not, neither will they understand; they walk on in darkness; all the foundations of the earth are out of course." What, then is the resource in view of such a humiliating state of things? "Arise, O God, judge the earth; for Thou shalt inherit all nations." The Lord Jesus is here presented as the one alone competent to fill the throne according to the thoughts of God, and the 72nd psalm gives us a lovely sketch of what His government will be. "He shall judge Thy people with righteousness, and Thy poor with judgment." "He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor." "He shall come down like rain upon the mown grass; as showers that water the earth." In short, the entire psalm must be read as a sample of the millennial kingdom of the Son of Man, and the reader will perceive how entirely David's last words harmonize with the spirit of it. "And He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springeth out of the earth by clear shining after rain." Truly refreshing and soul-reviving is this! And how does the heart rejoice to turn away from the dark and dreary scene through which we are passing, to contemplate a morning without clouds. The "morning without a cloud" is not now. How could it be? How could a fallen race, a groaning world, enjoy a cloudless sky? Impossible, until the atoning efficacy of the Cross shall have been applied to all, and the whole creation shall have entered into its full repose beneath the shadow of Immanuel's wings. Bright and happy prospect!
But it has been remarked, that no human office-bearer ever came up to the divine standard, as set forth in David's last words. David himself felt this. "My house is not so with God." Such was his humble, soul-subduing sense of what he was. We have already seen how fully, how deeply, how unaffectedly, he entered into the vast distance between what he was personally and the divine requirement, when he exclaimed, "I was born in sin;" "Thou desirest truth in the inward parts." His experience was the same when he looked at himself officially. "My house is not so with God." Neither as a man nor as a king was he what he ought to be. And hence it was that grace was so precious to his heart. He looked into the mirror of God's perfect law, and saw therein his own deformity; he then turned round and looked at God's "covenant, ordered in all things and sure," and here he rested with unquestioning simplicity. Though David's house was not ordered in all things, yet God's covenant was, and David could therefore say, "This is all my salvation, and all my desire." He had learnt to look away from himself and his house straight to God, and His everlasting covenant of grace. And, we may say, that just as his apprehension of his own personal and official nothingness was deep and real, would his sense of what grace had done for him be deep and real also. The view of what God was had humbled him; the view of what God was had lifted him up. It was his joy, as he traveled to the end of all human things, to find his resting-place in the blessed covenant of his God, in which he found embodied, and eternally secured, all his salvation and all his desire.
How blessed it is, dear reader, to find thus our all in God! not merely to use Him as one who makes up our deficiency, but our all; to use Him as one who supersedes every one and everything in our estimation. This is what we want. God must be set above all, not merely in reference to the forgiveness of sins but also in reference to our every necessity. Many who trust God for salvation, nevertheless, fail much in the minute details of life; and yet God is glorified in being made the depositary of all our cares, and the bearer of all our burdens. There is nothing too small as not to be brought to Him, and nothing so small as not to be more than a match for our capacity, did we but enter into the sense of our nothingness.
But we find another element in this 23d chapter, an element, too, which might seem introduced rather abruptly: I allude to the record of David's mighty men. This has been already alluded to; but it is interesting to notice it in connection with God's covenant.
There were two things to cheer and comfort David's heart, viz., the faithfulness of God, and the devotedness of his servants.[24] And, in looking at the close of Paul's course, we find that he had the same springs of comfort and encouragement. In the second epistle to Timothy, he glances at the condition of things around him; he sees the "great house," which assuredly was "not so with God" as He required it; he sees all that were in Asia turned away from him; he sees Hymeneus and Philetus teaching false doctrine, and overturning the faith of some; he sees Alexander the coppersmith doing much mischief; he sees many with itching ears, heaping to themselves teachers, and turning away from the truth to fables; he sees the perilous times setting in with fearful rapidity: in a word, he sees the whole fabric, humanly speaking, going to pieces; but he, like David, rested in the assurance that "the foundation of God standeth sure," and he was also cheered by the individual devotedness of some who, like mighty men, through the grace of God were standing faithful amid the wreck. He remembered the faith of a Timothy, the love of an Onesiphorus; and, moreover, he was cheered by the fact that in darkest times there would be a company of faithful ones who would call on the Lord out of a pure heart. These latter he exhorts Timothy to follow, having purged himself from the dishonorable vessels of the great house.
Thus was it with David. He could count his worthies, and record their deeds. Though his own house was not what it ought to be, and though "the sons of Belial" were around him, yet he could speak of an Adino, a Dodo, and a Shammah, men who had hazarded their lives for him, and had signalized their names by deeds of prowess against the uncircumcised.
Thank God, He will never leave Himself without a witness; He will always have a people devoted to His cause in the world. Did we not know and believe this, at a time like the present our hearts might indeed sink within us. A few years have wrought a mighty change in the sphere of action of many Christians. Things are not as they once were amongst us, and we may with truth say, "Our house is not so with God." Many of us have, it may be, been disappointed; we looked for much, and, alas, it has come to little—oh, how little! We have found that we were just like others, or, if we differed in aught, it was in our making a higher profession, and, as a consequence, incurring higher responsibilities, and exhibiting greater inconsistencies. We thought we were somewhat, but we grievously erred, and are now learning our error. The Lord grant that we may learn it rightly, learn it thoroughly—in the dust, in His presence, that we may lift our heads proudly no more, but walk in the abiding sense of our own emptiness. The Lord's address to Laodicea must be remembered, and we may ponder it with profit.
If our past experience leads us to cling more simply to Jesus, we shall have reason to bless the Lord for it all; and, as it is, we cannot but feel it to be a special mercy to be delivered from every false ground of confidence. If we were seeking to build up a system, it is well to be delivered from its influence and to be brought to adhere simply to the Word and Spirit of God, which are the appointed companions of the Church's path through the wilderness.
Nor are we, either, void of the sweet encouragement to be derived from the devotedness of one or another here and there. There are many who are proving their affection for the person of Christ, and the high estimation in which they hold the doctrine of the Church. This is a great mercy. The enemy, though he has done much mischief, has it not all his own way. There are those who are ready to spend their strength and energy in the defence of the gospel. May the Lord add to their number,—may He also add to the vigor of their testimony; and, finally, may He make us increasingly thankful for His grace in having set before us, in His Word, the true position and path of His servants, and those principles which can alone sustain us in the midst of strife and confusion.
David had thought to do much in his day, and was sincere in the thought; but he had to learn that the will of God concerning him was that he should "serve his generation." We, too, must learn this—we must learn that a humble mind, a devoted heart, a tender conscience, an honest purpose, are far more precious in the sight of God than mere outward services, however showy and attractive. "To obey is better than sacrifice; and to harken than the fat of rams." Salutary words, these, for a day of religiousness, like the present, wherein divine principle is so loosely held.
The Lord keep us faithful to the end, so that whether like those who have gone before us, we fall asleep in Jesus, or be caught up to meet Him in the air, we "may be found of Him in peace, without spot, and blameless." Meanwhile, let us rejoice in the apostle's word to his son Timothy—"The foundation of God standeth sure, having this seal, The Lord knoweth them that are His;" and, "Let every one that nameth the name of Christ depart from iniquity."
FOOTNOTES:
[1] Entering the Sanctuary, Israel's high priest had over his forehead the plate of pure gold on which was engraved "Holiness to the Lord"; and on the breastplate, securely fastened upon his breast over the ephod, were engraved on twelve jewels the names of each tribe in Israel. So, in perfect love, our blessed Lord bears every one of His people upon His heart, maintaining at the same time God's holy character with His people. [Ed.]
[2] The English reader should be informed that the three words which are rendered in the above passage, "appear," are not the same in the original Greek; but our object is to deal with the facts set forth, rather than with the words employed.
[3] This has been touched upon in "Sin in the flesh, and sin on the conscience"—a short paper in Miscel. Writings, Vol. ii. [Ed.]
[4] See a paper entitled, "The Power and Authority of Holy Scripture, as Illustrated in the Life and Times of Josiah." (15 cts.)
[5] The word rendered "remnant" in the above passage is λοιποῖς, and is from the same root as the word "remnant" in Romans xi. 5, which is λίμμα. Both are from λείπω, to leave.
[6] Here it is not to the outside sinner, but to the professing Church the Lord makes this most solemn and weighty appeal. It is not Christ knocking at the door of the sinner's heart, (true as that is also), but at the door of those in the professing Church. How telling! how suggestive! Oh, may professing Christians ponder it!
[7] The statement in the text, I need hardly say, does not by any means interfere with the eternal stability of divine grace and the perfect acceptance of the believer in all the acceptableness of Christ before God. This is a great foundation truth. Christ is the believer's life, and Christ is his righteousness—the ground of his peace with God. He may lose the enjoyment of it, but the thing itself God has established upon an indestructible basis, and before ever it can be touched the fact of Christ's resurrection must be called in question, for clearly He could not be where He is if the believer's peace were not perfectly settled. In order to have perfect peace, I must know my perfect justification: and in order to know my perfect justification, I must know, by faith in God's word, that Christ has made a perfect atonement. This is the divine order—perfect atonement as the ground of my perfect justification; and perfect justification as the ground of my perfect peace. God has joined those three together, and let not man's unbelieving heart put them asunder.
Hence, therefore, the statement in the text will not, I trust, be misunderstood or misapplied. The principle contained therein may be thus illustrated: If my child does wrong, he may injure himself and grieve and displease me; but he is my child all the while. The apostolic statement is as broad as possible—"Whatsoever a man soweth, that shall he also reap." He does not say whether it is a converted or an unconverted man, and therefore the passage should have its full application. It could not possibly touch the question of pure and absolute grace.
[8] My reader should accurately distinguish between the Holy Ghost coming upon people and the Holy Ghost dwelling and acting in them. The statement in 1 Sam. x. 6 may present a difficulty to some minds. "The Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man." This is not the Spirit producing the new birth, but merely fitting Saul to be an office-bearer. Were it regeneration, it would not merely be the Spirit coming upon, but acting in, a man. Saul the office-hearer and Saul the man are quite distinct, and this distinction must be maintained in reference to many of the characters both in the Old and New Testament Scriptures.
[9] It is to be noted that Saul, though appointed by God's order to Samuel, is nevertheless the people's choice and acclaimed by them as such (1 Sam. x. 24)—God thus selecting for them the man after their heart.—[Ed.]
[10] It was at Gilgal, upon their crossing Jordan, that Israel was circumcised after the forty years' uncircumcision in the wilderness; and to this place Joshua oft led them back after their victories. The meaning of this for us Christians is given in Phil. iii. 3—no self-confidence.—[Ed.]
[11] "Yea, man is born as a wild ass's colt" says Job xi. 12, describing man's natural condition—wilful, unmanageable, unclean. Compare Exod. xiii. 13, and Hosea viii. 9. Saul and Israel were only too manifestly pictured in this unsuccessful search after his father's asses. David was the keeper of his father's sheep. [Ed.]
[12] Faith, waiting on God, allows Him to use what means soever He pleases. It does not ask Him to bless our means, but lets Him use His own.
[13] How often it happens that the child of God or the servant of Christ, harnessed with human devices for his work, finds himself burdened and hampered with these trammels to obedience and faith. Let them be but shaken off, through grace, and the soul cast upon God finds at once the joy and liberty for the service and energy of faith. [Ed.]
[14] For the important distinction between the expressions, "Lord" and "God"—Jehovah and Elohim—see "Notes on the Book of Genesis," chap. ii.
[15] It is interesting to observe David's address to Goliath. He does not say, "I come to thee with a sling and a stone." No; but, "in the name of the Lord of hosts." With him, it is not the means, but "the Lord of hosts" on which he fixes his eyes.
[16] The New Testament teaches the Christian to be subject to the powers that be, but it never contemplates the idea of his being in the place of power. Hence, there are no directions for a Christian as a king or a magistrate, though there is ample guidance for a Christian as a husband, a father, a master, or a servant. This speaks volumes.
[17] I would say a word here, on the opening verses of John x. The Lord Jesus presented Himself at the door of the Jewish fold, and having obtained entrance, called out His sheep that were therein, and then He says, "Other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice; and there shall be one flock, and one Shepherd." It is strange that the translators should have rendered this "one fold," when the word fold (αυληςαυλης) actually occurs in the same verse. Nor is the distinction unimportant. A fold is an enclosure for the separation and safety of the sheep; hence the word is properly applied to the Jewish economy. Now, however, it is no longer a fold—an earthly arrangement—a penning up of sheep here below. But the heavenly Shepherd has called forth His Jewish sheep from the earthly fold, and His Gentile sheep from the dark mountains of this wide world, and made them one flock, giving them freedom, and committed them into the Father's hand. Thus we see the difference between the words "fold" and "flock."
[18] There is something peculiarly touching and beautiful in the above scene, whether we contemplate the act of the three mighty men in procuring the water for David, or David's act in pouring it out to the Lord. It is evident that David discerned, in an act of such uncommon devotedness, a sacrifice which none but the Lord Himself was worthy to receive. The odor of such a sacrifice was far too fragrant for him to interrupt it in its ascent to the throne of the God of Israel. Wherefore he, very properly and gracefully, allows it to pass him by, in order that it might go up to the One who alone was worthy to receive it, or able to appreciate it. All this reminds us, forcibly, of that beautiful compendium of Christian devotedness set forth in Phil. ii. 17, 18: "Yea, and if I be poured out upon the sacrifice and service of your faith, I joy and rejoice with you all; for this cause do ye also joy and rejoice with me." In this passage, the apostle represents the Philippian saints in their character as priests, presenting a "sacrifice" and performing a priestly ministration to God; and such was the intensity of his self-forgetting devotedness, that he could rejoice in his being poured out as a drink offering upon their sacrifice, so that all might ascend, in fragrant odor, to God. The Philippians laid a sacrifice on God's altar, and the apostle was poured out upon it, and all went up to God as an odor of sweet smell. It mattered not who put the sacrifice on the altar, or who was poured out thereupon, providing that God received what was acceptable to Him. This, truly, is a divine model for Christian devotedness. Would that we had grace to form our ways according to it. There would, then, be far less of "my sayings," and "my doings," and "my goings."
[19] "He led them forth by the right way, that they might go to a city of habitation" (Psa. cvii. 7). Grace not only leads forth from Egypt, but imparts the capacity and the desire to go to Canaan.
[20] Hebron means Communion; it is in communion with Himself the Lord ever calls His servants in entering the field of service to which He calls and for which He prepares. [Ed.]
[21] Not exactly the "life of faith," but the life of saints. The conflicts and trials so general in the people of God, while they testify to faith within, result from the flesh which, not having been kept under judgment, reasserts itself against the Spirit in the child of God. It is of this Gal. v. 16-25 speaks. Were the "walk in the Spirit" a constant thing with us, the lust and warrings of the flesh would be kept under—kept in the place of death, where God has assigned the flesh. The apostle could say as to himself, "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh" (2 Cor. iv. 10). [Ed.]
[22] In 2 Samuel xxiv. 24, we read, "So David bought the threshing-floor and the oxen for fifty shekels of silver." And in 1 Chron. xxi. 25, we read, "So David gave to Ornan for the place six hundred shekels of gold by weight." In Samuel, only the "threshing-floor and the oxen" for sacrifice at the time of the plague are mentioned; while in Chronicles "the place"—the whole temple hill—seems to be comprehended.
[23] In a subordinate or partial way, we may say it also applies to David. Save that terrible fall, in the matter of Uriah, his life was an exemplary one—walking in the love and fear of God all his days. Though grossly and persistently wronged by Saul, never would David touch his life because he was the anointed of Jehovah. 1 Kings xv. 4, 5 and 2 Sam. xxiii. 1 give us a divine estimate of his life. [Ed.]
[24] May not this review of David's worthies and companions in tribulation set forth, or at least remind us, of that time when our Lord shall review with us our path with Him down here? A similar thought seems to be brought before us in Romans xvi., in the apostle's salutations. [Ed.]
Transcriber's note:
Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.
The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.