[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.]