2 Samuel 2:1-7

The facts are:

1 . David, knowing that time was come for action, and being in doubt as to what movement would further the end in view, seeks guidance of God.

2 . Not only does he obtain sanction to enter Judah, but is even instructed to make Hebron his headquarters.

3 . Entering the district around Hebron with his family and attendants, he is anointed by the men of Judah over the tribe of Judah.

4 . Being informed of the kind and valiant act of the men of Jabesh-Gilead ( 1 Samuel 31:11-13 ), David sends them a message of thanks, and assures them of the Divine blessing and of his own grateful remembrance.

5 . He also reminds them that the crisis in the affairs of the nation, in the death of Saul on the one hand, and his own elevation by the men of Judah on the other, required of them to be true to their reputation as men of courage. There are several themes suggested by these facts. Among them, consider—

The beginnings of prosperity.

As the Second Book of Samuel introduces a turn of affairs in the national experience, so this second chapter introduces a turn n the personal experience of David. He passes from the bitter trials of the past, through the anguish depicted in the first chapter, into the more prosperous and easy circumstances of free public activity. Undoubtedly he was conscious of a sense of relief from burdens almost more than he could bear ( 1 Samuel 27:1 ); and being naturally buoyant and hopeful in spirit, the hitherto restrained powers of his nature were now eager to manifest their energy. His day had come after a long night of waiting. The promises of the past were about to be fulfilled. Jonathan's dream of his beloved friend being a more worthy successor than himself was coming true. In one sense David had always, even during his exile and sufferings, been a prosperous man, for he was God s chosen servant, blessed with a good conscience and the favour of the Eternal; but now he was all that with the additional circumstance of being about to enter on a position of commanding influence among the people of God. We have a counterpart to David's position at this juncture in some of the circumstances of our life; for in youth, in business, in Church work, and in national affairs we sometimes meet with a similar beginning of prosperity. In so far as the passage before us affords teaching on this subject, observe—

I. E BEGINNING OF PROSPERITY IS A TIME OF PECULIAR DANGER . In reading the narrative of David's trials on the one side, and of his prosperous circumstances on the other, we feel at once that in so far as his religious life is concerned there was far more hope of him under the former. The spiritual uses of adversity are very valuable, while on the other hand the spiritual dangers of prosperity are subtile and manifold. And likewise the transition from the one to the other is a time of peculiar danger. For David the occasion for dependence on God was not so obvious; and the demand for action would lay him open to mistakes and sacrifices of principle new in his experience. The dangers of such a time may perhaps be summarized thus. There arises a new and fascinating diversion of thought and feeling from God; a corresponding absorption of mental energy in the externals of life. The self-culture which consists in the watchful and constrained subordination of every feeling and motive to the will of God becomes somewhat relaxed. The free play of a much greater variety of feeling, passing out toward the attractive objects present in an opening success, lays us open to the insinuating flatteries of events, and the consequent encouragement to substitute expediency for stern principle. The presence or the prospect of a more abundant supply of material comforts cannot but give vitality to whatever of latent power there may be in the lusts of the flesh. The conscious elevation which awaits us is sure to appeal to that deeply seated human pride which, when developed, looks on others with more or less of disdain, and in proportion as the human lot is now or prospectively free from care does the heart care less for the blessings of a future life. The youth passing from the restraints and discipline of years into the wider sphere of life, and so enjoying the first taste of freedom and of manly dignity, stands in a slippery place. Churches passing from the trials of persecution into the ease of toleration cannot be sure of the old fidelity. Nations springing into prominence may contract habits of indulgence and arrogance in strange contrast with their former self-control and devotion to duty. Private Christians when emerging from the struggles of their early convictions may cease to watch and pray as heretofore, and soon lose the vigour of their former faith.

II. THE MORAL STRENGTH ACQUIRED DURING SEASONS OF PREPARATION WILL SHOW ITSELF IN CONTINUED DEPENDENCE ON THE GUIDANCE AND BLESSING OF GOD . Unquestionably David was a much stronger man, as a consequence of the protracted trials of past years, than he would have been had there been no waiting for the realization of hopes enkindled by the promise of God ( 1 Samuel 16:13 ). In the spiritual sphere, as in the material, reserves of force are gathered, by the action of special laws, in view of a demand to be made at a later stage of development. David in the wilderness and caves, Paul in the retirement of Arabia ( Galatians 1:17 , Galatians 1:18 ), other good men during seasons of discipline and culture, fulfilled the Divine law of acquisition of moral power prior to expenditure. And the reality of this acquisition in the case of David appeared at once in the promptitude with which, under all the distracting and diverting influence of a sudden elevation to importance, he acknowledges his need of the guidance and blessing of God. There is a natural necessity, not identical with true godliness, which causes men to turn to God in their troubles. It is the instinct of a genuine piety alone which prompts towards God when troubles cease and success begins. It is a blessed omen when men, on the dawning of their prosperity, and when flushed with the prospect of realizing long-cherished hopes, go straight to God, and in prayer both acknowledge his goodness and seek his special help for the occasion. Thus the subtile temptations and perils of the new circumstances are met by a wise use of that spiritual strength which bad been stored amidst the trying influences of adversity or deferred hope. No doubt the apostles during their early ministry, on and after the Day of Pentecost, were giving out some of the spiritual power gathered into their nature during the three years of discipline and restraint under their visible Lord; in like manner men who go forth to successful encounter with evil owe much to the spirit trained to honour God in all things.

III. THE HOPE OF COMING PROSPERITY , WHEN MODERATED BY PIETY , INDUCES CAUTION AND CONSIDERATION FOR OTHERS . Not only is continuous prosperity very perilous to man's higher life, but the prospect of it, after a season of trial, is likely to be charged with elements of danger which only a well-nourished piety can neutralize. David could not but think much of himself now as a free man, an object of public interest, on the high road to affluence, and about to enter on activities that would render him the chief object of interest. There would thus arise a new and perilous self-consciousness. The sobrieties, caution, and self-restraint acquired in adversity might now seem to be virtues suited to a bygone time. A profound knowledge of the world and of self would correct this judgment; but still the risk would be considerable, for man at his best estate is morally weak. It is just here that a sincere, well-cultured godliness comes in as a support to the dictates of a purely moral judgment and the suggestions of expediency. The man after God's own heart, because of being such a man, looks out on his opening prospects with a careful eye, and moves with as much caution and deference to a higher will as in the former days of trouble; and the comfort of his household, as well as the advancement to comparative ease and plenty of the men who had shared his sufferings, engage his thought, and they become the first partakers of the fruits of his improving fortunes ( 2 Samuel 2:2 , 2 Samuel 2:3 ). The same moderating influence of piety is seen in the life of Joseph. The principle involved is taught by our Lord in his perfect freedom, even amidst growing honours, from self-absorption. With the measured step of sobriety he marches on to full dominion, and with tender regard for the welfare of all who have known the "fellowship of his sufferings." The same mind in us will tone down the dangerous excitement of successes, and induce a broad and generous consideration of the claims and requirements of others.

The following GENERAL LESSONS naturally flow from this subject as exhibited in the life of David:

1 . The consciousness of our being God's servants, living supremely to effect his purpose in the world, gives great moral power to our conduct. David lived and moved as a "man of God." Blessed is he who can go forth daily with that conviction!

2 . The assurance that God has a definite will in reference to our daily movements is warranted, not only by philosophic considerations, but also by the record of his actual dealings with his servants. David, the "sparrow," and the "hairs" of our head are means of illustrating that nothing in our life is too insignificant for Divine care, and therefore for matter of supplication ( Matthew 10:29-31 ).

3 . The true policy of man is another name for what is the will of God. No doubt in this case it was humanly expedient to go first up to Hebron; and because God knew it was best under the circumstances, he willed David to go. In the higher moral sphere, God's will is not a judgment based on knowledge of circumstances; but, though absolute, yet it always coincides with true policy.

4 . The means of ascertaining the main lines of right action are within reach of a good man. God speaks in providence, conscience, and his Word.

5 . There is immense moral support to our action when we have deliberately sought and have learnt the will of God. Firm is the step of such men, steady is their eye.

The uses of partial success.

David's advancement to the throne of Judah was a great step towards the realization of the ideal which, ever since the day of his anointing, had drawn him on in the path of patient endurance; but it was far from being all that he wished. As compared with the understanding arrived at, and encouraged by all that God had said and done during the past years of exile, it fell below what he had a right to expect, for he was chosen of God to be ruler over the whole of the people; but, at the same time, it so far was satisfying that it became a pledge of still further advances till the original promise should be literally and in its entirety fulfilled. There is no indication here or elsewhere in the Psalms that David was vexed and fretful because he did not all at once succeed Saul as king of the entire nation. There were doubtless in the circumstances of the case sufficient pleas for an unfilial spirit to indulge in the language of disappointment; but the past discipline of this true child of God had manifestly wrought in him such confidence in the order of Providence, and such breadth of view with respect to Divine methods, as to render him deaf and indifferent to unhallowed suggestions. His cheerful acceptance of an instalment of fulfilled promise is in keeping with his former patient endurance of deferred hope.

I. THERE ARE MANY CONVERGING LINES INVOLVED IN OUR SUCCESS IN THE SERVICE OF GOD . The true final success of David's career lay in his becoming the beloved and honoured ruler of the entire chosen race. But a fact of this kind means the adjustment, over a considerable period, of countless subtile human relationships, the kindling of apparently divergent interests, and the physical removal of barriers by the action of natural causes directed by a controlling mind towards a single issue. Not only must Saul be put aside and Jonathan be rendered willing to give place to another, but the mass of the nation must be won. The hand that had won over Jonathan and removed Saul now operates silently on the hearts of the men of Judah—David's own kindred; and their recognition of him as king at Hebron was preliminary, in the order of Providence, to the acquisition on the part of David of the experience that would qualify for sovereignty over the entire nation, and to the gradual creation in the various tribes of confidence in his character and abilities, as also the gradual annihilation by a natural process of the interest which men very properly felt in surviving members of the family of Saul. As many lines converted on his reaching the throne of Judah, so this elevation was the opening up of new lines that would ultimately converge on the complete realization of the Divine purpose in his life. While absorbed in our own individual experience, we do not see how the line we have to follow is what it is because of being one of many terminating in a common issue. Later on we are able to take the position of a geographer, who surveying the watershed of a region, sees the convergence, after all the circuitous windings round rugged mountains and through wild gorges, of various watercourses into one calm and majestic stream. Thus we now interpret the lives of Jacob and Joseph, and, above all, the varied earthly experiences of our Saviour. We thus have warrant for believing that there are more forces working toward the goal of our life of godliness than we can at present trace. We ought to cherish faith in God's silent action on the spirits of men for the furtherance of the ends for which we, as his servants, live and strive. David could obey, be patient and step forward when occasion offered; but meanwhile God could dispose the minds of Judah towards him, and educate the rest to recognize in due time his fitness to be their king also. The courses of nature are on the side of good men. The social world is not a chaos; there is a Power which subdues all things unto itself. This should comfort and strengthen us in all our efforts to see Christ recognized as King of kings.

II. SUCCESS PARTIALLY ATTAINED IS BOTH A PLEDGE OF DIVINE FAITHFULNESS AND A CALL TO HIGHER AND MORE DIFFICULT SERVICE . The elevation to the throne at Hebron was certainly a great success in the long and weary, and, so far as David was concerned with Saul, bloodless conflict. It must have given to the act of anointing by Samuel a fulness of meaning hitherto not realized. The venerable records of God's faithfulness to Abraham and Jacob after many a severe trial, which doubtless he was accustomed, at this period of his history, to read and meditate upon ( Psalms 1:2 ; cf. Psalms 119:97 , Psalms 119:99 ), were seen to be but counterparts of what he now could write. He had waited long; he had abstained from violent means and forced providences, and so could take heart and believe that the Lord forsaketh not his saints, but bringeth to pass that for which they wait ( Psalms 38:1-4 ). And yet this partial success was to him the starting point from which he was to advance still further in the fulfilment of life's purpose; it demanded of him more skill, more watchfulness, more caution, than ever. A new set of qualities would find scope for development; different and more subtile temptations would arise; the final triumph would depend on present use of partial success. Now, the case of David reigning at Hebron over part of the nation is the case of all who, like him, are engaged in maintaining the honour of God in a sinful world. What they have attained to, either in personal self-conquest or in subduing men to the obedience of faith, may be taken as pledge of the faithfulness that remains yet to be proved, while it opens up wider reaches of exertion and exposes to new and very dangerous forms of temptation. The history of the Church up to the fourth century, and its subsequent career till it recovered its tone in the time of the Reformation, furnishes abundant illustration of this double aspect of partial success. Our modern missionary achievements furnish distinct pledges of God's faithfulness, but they impose further and very serious obligations with a view to consolidation, and at the same time expose us to peculiar temptations which find no room in the season of early enthusiasm and sturdy endurance, The same applies to our own personal religion and the bringing of our entire nature into subjection to Christ ( Luke 10:17-20 ; 1 Corinthians 10:11 , 1 Corinthians 10:12 ).

III. SUCCESS PARTIALLY ATTAINED FURNISHES FACILITIES FOR GREATER ACHIEVEMENTS . The acquisition of Hebron as the seat of government, some twenty miles south, of Jerusalem, and situated among hills that rendered both defence and administration. more feasible, furnished solid ground for the expectation that some day the morn important city would become the centre of a greater kingdom. The memorable historic associations of the place ( Genesis 23:2-20 ; Joshua 10:36 ; Joshua 14:6-15 ; Joshua 15:13 , Joshua 15:14 ; Joshua 21:11-13 ) could not but create in the mind of David the feeling that he was succeeding men who were substantially engaged in the same cause as himself, and who prospered therein. The natural position of the city, and the wise measures which thence would go forth for the government of a compact tribe, would naturally consolidate his power, and, in due course, issue in a contrast between his judicious rule and that of rivals in Israel, which would tend to break down prejudices against him, and give force to his claim when an opening occurred for his assumption of sovereignty over the twelve tribes. Using well his moderate gains, he would convert them into agencies for complete triumph. Herein is the law of solid advance. In the organic world higher and more beautiful forms are built up by means of the powers latent in the lower forms already in being. Mental life becomes wide in range and profound in thought by conversion of partial knowledge acquired into means of further development. Social weal may proceed by stages, in which for a time progress may seem to be checked; but the institutions and habits consolidated soon become points from which other, and better, are formed. The growth of the spiritual life of the Christian means the successive attainment of points of advantage, which, though far from satisfying the earnest soul who seeks to subdue all to Christ, yet render the subjugation of the entire man to the Law of Christ more easy and certain. Christian enterprise often lays hold of some Hebron, in the heathen world, or in the midst of our non-Christian civilization, and working thence, with memories of past success to cheer and encourage, gets nearer to the goal of all prayer and effort—the bringing of the entire race into cheerful submission to Christ, the true King in Zion. Therefore, like David in Hebron, we all should gratefully accept what is vouchsafed as the reward of effort and patience, and apply our new resources and acquired position to higher issues.

An instructive episode.

The sacred narrative is in the main concerned with the great national events which point on to the coming of the permanent King in Zion; but here and there it introduces a personal incident, which forms a pleasing and instructive episode amidst the public transactions which are the staple of the history. So here, while describing the important facts connected with David's elevation to the throne, and the consequent advance in the unfolding of the process by which at last the Christ should appear, the writer relates a circumstance of a more private character, and that both reveals noble qualities in David and sets forth truths of general interest. Observe, then—

I. THAT , IN A TRUE MAN , AFFAIRS OF STATE DO NOT EXTINGUISH THE MORE TENDER AND REFINED SENTIMENTS OF LIFE . TO become monarch by a people's choice and in accordance with Divine purpose involves the pressure of heavy responsibilities, the absorption of energy in onerous duties, and the exposure of the spirit to manifold temptations to selfish aggrandizement. It is to the honour of David that he retained, amidst all these new and perilous conditions, his old tenderness of feeling and noble generosity. He found time and faculty for thinking lovingly of his once relentless but now buried foe, and for cherishing gratitude and respect for the men who had, at much personal risk, striven to pay honour to the dishonoured corpse (verses 5, 6). He was not spoiled as a man of generous sentiments by becoming a king. He nourished private feelings amidst public cares. He would have the men of Jabesh-Gilead know how fondly he cherished the remembrance of their kindness to one now no more. How unlike many who have gained a throne through the disasters brought on rivals! How free, natural, and simple the expression of feeling as compared with the formal courtesies which sometimes society requires toward even the detested dead! In these respects David is a type of the greater One, who, amidst all the cares of life, cherished in his heart only pure, kindly, generous feelings towards even those who by others would have been forgotten. In like manner it is well that we strive to keep the heart fresh and warm when promotion comes, or public affairs absorb, or temptations arise to be indifferent to the minor claims of life.

II. THAT A TRUE MAN WILL EXHIBIT IN HIS CONDUCT THE SUPREMACY OF HIS LIFE 'S SPIRITUAL PURPOSE . There is an obscurity in the exhortation sent to the men of Jabesh-Gilead arising from its laconic character (verse 7). But, read in the light of what we know to have been David's faith in the coming kingdom of God ever since the anointing by Samuel, it means this: "You are perplexed and anxious about the interests of the people of God and their future. Do not yield to that state of mind. Be true men; do your part as patriots in this time of change; for Saul, your master, is dead, and every man, therefore, should do his best for the common weal. I have been made king over one section of the people of God, and I, therefore, am in a position to do my part. Let us, then, work as brave men for the bringing on of the better time." Thus, in the but partial fulfilment of the prediction by Samuel, and amidst the private affairs of life, David cherishes clear and full faith in the onworking of the Divine purpose towards final realization. His destiny as king over all the chosen race, in God's Name, was still the predominant thought. All along during those bitter days of exile and persecution the thought was uppermost, and nerved him with patient courage; and even now, when more than half the people did not want him to be king, he keeps the thought clearly in view. So was it with our Saviour. He came knowing he was to be Lord of all—Head of a united people. "For the joy that was set before him"—in prospect of this—"he endured the cross, and despised the shame;" and when only partially recognized as Lord by a few, he still had faith in the outworking of Divine purposes, and believed that to him "the gathering of the people" would be, and that there would be "one flock and one Shepherd." Those, also, who enter into the Saviour's Passion likewise keep the spiritual purpose of life clear above all earthly things, and adjust the partial successes, the deferred hopes, and even the private intercourse of life to the one absorbing ideal. Blessed men, who thus see Christ's final triumph before it is realized! What tone, elevation, and patience does it give to life!

III. THAT TRUE MEN IN EXALTED POSITIONS GIVE TONE TO SOCIETY . During exile, David was at the head of a band of men, and now he became the ruler of a people with title of king. As leader and chief his spirit had influenced his followers. Now that he is king, the people told him of the men of Jabesh-Gilead burying Saul. Why? Was it that he might be revenged on men who had done honour to a persecuting enemy? Not thus had they learnt of their leader. They knew him of old as generous to Saul ( 1 Samuel 26:9-12 ); they had heard his pathetic lament over Saul ( Psalms 1:1-6 :17-27), and they were sure that he would be comforted in knowing how poor Saul's corpse had been cared for. Obviously, the leader had given a nobler, more generous tone to men beneath him. In ordinary life, such men would have rejoiced in the death of a foe. It is doubtless true that the lone of society proceeds largely from the higher to the lower in position. A good monarch affects the peasant and the peer. The lower grades of society get their tone very much from what prevails in ranks above them. If our rulers and persons of position display kindliness, temperance, and piety, they do much. thereby to fashion the character of others. The same principle applies to thought. Ideas are wrought out by the highest minds, and gradually permeate the thinking of the undisciplined and uncultured. Hence the serious responsibilities of station!