2 Samuel 19:31-43

The facts are:

1 . Barzillai, having provided sustenance for David while he was at Mahanaim, and accompanying him over Jordan, is entreated to go and live with him at Jerusalem.

2 . Barzillai, having no relish for the kind of life which he thought prevailed at court, pleads age and infirmity and a fear of being an incumbrance to David, as a reason for not complying with his request, but asks that his own son Chimham may be permitted to go.

3 . David consents, promises to do for Barzillai all that he may require, kisses and blesses him, and, while the good old man returns home, David passes on to Gilgal, conducted by all the people of Judah and half the people of Israel.

4 . The men of Israel protest against what they conceive to be the stealthy way in which the men of Judah forestalled them in bringing back the king.

5 . The men of Judah assign, as the explanation of their conduct, that they were not mercenary, but that their near kinship was the clue to their zeal.

6 . The controversy waxes strong on the men of Israel asserting in their rejoinder that, being ten tribes, they had more right in the king than had Judah.

A beautiful old age.

The scene described by the historian of the parting of Barzillai and David is one of the most touching to be found in Old Testament story; end the two elements which chiefly contribute to its interest are—the return of the banished king to his beloved city and his throne at the close of a most anxious season; and the beautiful character of the venerable man who had befriended him in his misfortunes, and now, with a consciousness that his own earthly course is nearly run, bids him an affectionate farewell. There are many venerable saints referred to in the Bible—from the time of Enoch to the beloved exile of Patmos—and they all convey to us a certain common instruction concerning life and its destiny, blended with what is peculiar to each; but we shall here confine attention to those features of a beautiful old age which are specially brought out in the description given of Barzillai.

I. OLD AGE ITSELF NATURALLY AWAKENS A TENDER INTEREST . This is the natural basis of all our regard for the aged, and is an element entering into the beauty which in some cases we recognize. In every age and clime, and among all except the most savage, age has won respect and developed tender feelings in the younger. We regard it as a sign of moral debasement when men fail to cherish tender consideration for the aged. The reasons that account for our best feelings are not always definite, and in this case they are certainly very subtle—being hidden away in the thoughts and sentiments that grow with our growth. If we seek the analysis of our sentiment towards age, we shall find these items: a sense of our inferiority in all that makes up the deepest experiences of life; a conviction that the venerable form is the symbol of many a veiled sorrow and buried hope; a perception of traces of unrecorded conflicts; a feeling of sympathy with increasing infirmities; a remembrance of the fleeting character of the best and most vigorous manhood; and a reflection that a responsible being is getting near to the eternal world. In the presence of age we cannot but feel that to live is a grave and solemn business.

II. OLD AGE EXHIBITS A SPECIAL BEAUTY WHERE IT IS PERVADED BY KINDLY FEELINGS AND EARNEST PIETY . Sometimes we meet with old age rendered hard, bitter, venomed, and remorseful, and, while our hearts are touched with tender interest, we feel that we can only pity—there is no admiration, because there is no moral, and probably no physical, beauty. In Barzillai we see all the natural, physical beauties of age crowned by virtues of the most attractive kind. His generous provision for the king when in need, and his making an effort to see him happily on his way home, revealed kindliness. His desire to share in such valued society so far as strength permitted, his right estimate of what befits the closing days of life, and his quiet content with the comforts and joys of home, show his wisdom. His anxiety not to be a burden to the king amidst the duties and cares of government, and his request for a favour to his son ( 1 Kings 2:7 ), prove his considerateness. His wish to live and die and be buried among the kindred whom he had loved so long, was evidence of his domestic affection. His having befriended, honoured, and loved the banished king when appearances were against him, and his being privileged to take so tender a leave of the Lord's anointed, was a sign of distinguished loyalty. His obvious faith in the right cause when the rebellion was at its height, his bold identification of his interests with those of the Lord's afflicted servant, his doing all for the right cause without any idea of compensation, was proof of deep piety. Thus the beauty of old age lies much in years being crowned with kindliness of disposition, wisdom of conduct, consideration of feeling, deep affection for one's own people, faithfulness in the relationships of life, and calm and strong piety. How lovely is old age when so adorned!

III. AN OLD AGE THUS BEAUTIFIED IS VERY HELPFUL TO OTHERS . Barzillai was helpful to David in his trials and triumphs; but it was not the mere food ( 2 Samuel 17:28 , 2 Samuel 17:29 ) which he, with others, brought that gave strength to David's heart and raised his hope in God. The hoary head, crowned with the glory of true goodness, was more to David than all the material supplies. To have the friendship and the kindly attentions of a vendable man of God, was to the king a real spring of new life and vigour. The vain and trifling young man might go off to take sides with rebellion, but age, with its wisdom, its deep experience, its large heartedness and settled piety, was with him. As cold water to a thirsty soul was the loyalty and affection of so honoured a man. It is a blessing and real help to have the favour and sympathy of men who have had large experience in life, and have won for themselves imperishable honours; and, though the infirmities of age may seem to set a narrow limit to the usefulness of the aged, yet their moral power is very great. Their influence is quiet, but real and pervading. The tone they impart to home affects the world outside, and their known interest in Christ's servants and the work they are doing, is power and cheer to many a heart.

IV. A BEAUTIFUL OLD AGE IS AN ABIDING CHARM IN THE MEMORY . David and Barzillai never met again on earth. Their parting partook of all the sweet tenderness of a final severance. Before David had finished his career, the venerable man had passed away to his blessed reward ( 1 Kings 2:7 ). But it could not but be, as was evident from his charge to Solomon, that throughout his life David cherished the memory of the good old man, and found amid the cares and sorrows of life much comfort therein. The vision of that bent form, laden with precious fruits of a long and godly experience, bending before him and bidding him God speed in his high vocation would often use up and again cheer his spirit. The dead yet speak to us. Our memories retain the cherished form and words and tender embraces of venerable saints, and, as we think of their faith and hope and triumph over the world, we take fresh courage and struggle on. Thank God for aged Christians living or departed!

GENERAL LESSONS .

1 . We see how wondrously God does, in his kind providence, sweeten the bitters of life by friendships which would not have been formed but for the trouble.

2 . There is great blessedness in being enabled to render encouragement to God's servants when they are engaged in arduous and perplexing service, and this form of usefulness may be sought by all, especially by the aged.

3 . We should, in our own lives and in others, look for an advance of moral powers proportionate to the advance of age.

4 . We should covet the honour of bringing our ripest and best attainments and placing them at the service of Christ.

The uses and perils of rivalry. It was natural that, at first, there should be some hesitation in at least the leaders of the people, both in Judah and Israel, in making overtures to David and in sending deputations to welcome him back. Israel, however, overcame this feeling first, and David, reasonably anxious that Judah, so near to him, should not be outdone, took means to inform them of what was in contemplation, and urged that they certainly need not hesitate, seeing that his promotion of Amasa was proof of his unchanged feelings of interest in them ( 2 Samuel 19:11-13 ). Influenced by desire not to be outdone in expressions of loyalty, they were first at Jordan. and carried off the honour of accompanying the king to Jerusalem. There is no evidence that David wished Judah to steal a march on Israel, and so embitter the feeling between them. Probably he thought that a conference would take place for joint action. His sole anxiety was that Judah should not be tardy in indicating restored allegiance and taking measures for showing it. For reasons not stated, Judah acted alone, much to the chagrin of Israel, and hence the controversy ( 2 Samuel 19:41 , 2 Samuel 19:43 ) as to the relative right to manifest special interest in the king. It was a rivalry in good works, not unmixed with questionable feelings. Rivalry has its uses and its dangers.

I. IT TENDS TO STIMULATE ACTION AND DEVELOP LATENT POWERS . The thought that Israel might reach Jordan first, and so get the honour of showing attachment to the king, stirred up zeal in Judah, and drew forth whatever feeling of loyalty was latent in the community; and the fact that Judah outstripped Israel roused the heart of Israel to give verbal evidence of strong attachment to the king. This rivalry in accomplishing a common work enters into all life; it seems to have its roots deep down in our nature. It is associated with the conviction that duties have to be attended to, and that our honour is concerned in attending to them, at least as well as other people. Thus it is a side issue of the action of conscience, though it may easily develop unworthy feelings which will render its connection with conscience very obscure. Leaving out the question of improper feelings for the present, it doubtless does develop our powers, and even draws out latent forces, the existence of which had not been known. By the parallel action of the rivals much mutual instruction is gained as to methods of work, and weakness and strength of character, which instruction being applied, renders effort more successful.

II. IT TENDS TO KEEP THE IDEAL OF DUTY MORE CONSPICUOUSLY BEFORE THE MIND . The suggestion that Israel was about to welcome the king at once set before Judah in striking form the highest ideal of allegiance. Any thoughts concerning it hitherto cherished now were cleared of obscurity, and the duty was manifest. Rivalry among pupils, workmen, statesmen, and literary men necessarily causes all who enter into it to direct their attention from their own achievements as adequate, to the ideal towards which all are striving. This constant presence of a lofty ideal is a great gain to humanity. It is the absence of ideals which marks off the beast from man. When we are expected to provoke one another to love and good works, we at once think of the standard after which we are, as Christians, bound to strive ( Philippians 3:12-14 ). The fact that others surpass us is a reminder of the vows we have taken, and so, setting the "mark" before us afresh, we press forward with renewed zeal. The healthful effect on us of the presence of a superior Christian is well known. The sight of holy men and women devoting their energies to the service of Christ in the world rebukes sloth, points to "what manner of persons" we ought to be, and so, by rendering the ideal more real to the mind, enable us to be more faithful to our Lord.

III. THERE IS , HOWEVER , A RISK OF LOSING SIGHT OF BROAD PRINCIPLES , AND BEING ABSORBED IN SIDE ISSUES . Judah and Israel were right in provoking to loyalty and reassertion of allegiance, and so far as they purely followed out the first impulse of rivalry all was well; but the ideal before them became obscured as soon as they began to dispute on a matter of detail as to precedence and personal motive. The question as to whether the motive of Judah was pure arose out of the zeal of Judah on the one side and the zeal of Israel on the other. Probably Judah did design to outwit Israel. The secrecy was not purely for the sake of loyalty to David, but to gratify pride in being first. It was not an open competition. Thus, by the minor feelings of the rivalry being allowed to gain ascendancy, there arose an issue which exposed a wholesome rivalry to the danger of being the occasion of sowing the seeds of permanent mischief. Here lies the great danger of rivalry in deeds and enterprises perfectly good in themselves. Especially is there a great risk in the matter of the competition of denominations and religious parties. Work is done, perhaps, to outstrip others, to gain notoriety, to gratify a love of pre-eminence, and also, in the heat of zeal, motives are impugned, and time and strength spent in mutual recriminations which had better be spent in rendering service to Christ.

IV. RIVALRY BRINGS FORTH ITS WORST FRUIT WHEN IT ISSUES IN PERMANENTLY DEBASED FEELINGS AND MUTUAL ESTRANGEMENT . We see in this controversy the beginning of an unholy feeling of jealousy and ill will, which, we know, issued at last in positive aversion and enmity. They were one people, the people of God, called to do a good and holy work in the world, and held under the government of God's anointed. This consideration ought to have been uppermost in all times of effort and of difficulty. For one to seek to gratify pride at the cost of another was base; for the other to cherish bitterness of spirit was wrong; for both to weaken, by fierce controversy, the brotherly sentiment, and to create separate interests, instead of being one in devotion to their king and country, was a moral debasement from which they never recovered. To do Christian work well in rivalry requires watchfulness over motives, generous consideration of others, add delight in what they accomplish for the Master's sake, and a conscientious maintenance of the honour and glory of Christ above all the petty considerations of personal or denominational interest. The mutual estrangement of Christians is a great calamity.. It has its root in the inferior feelings which have been allowed to mingle with genuine zeal for the kingdom of God; and the removal of it is to be sought in deep searching of heart, and a return to the simplicity of entire consecration to Christ's service.

GENERAL LESSONS .

1 . The holy rivalry of the primitive Christians ( John 20:1-4 ) to be first at the sepulchre should be preferred as a model, both as to aim and spirit, to that of Judah and Israel.

2 . The temptation to indulge in a feeling of personal pride should be met by a reflection on the serious evils that may issue from even one departure from purity.

3 . In all our Christian enterprises it should be our endeavour to keep Christ and his honour clearly in view, and get inspiration from the zeal of others, not simply to outstrip them, but to bring more glory to him than any one else can.

4 . In our efforts we should remember that we are all equally "kin" to Christ, and are equally dear to his heart.

5 . In our estimate of Churches we are to give more weight to spiritual qualities than to numbers.

6 . If on our guard against lurking evils, we may frequently ask ourselves how we can more perfectly prove our fidelity to our Lord and advance the honour of his Name.

HOMILIES BY B. DALE