1 Chronicles 11:1-4

1Ch 11:1-4

1. Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.

2. And moreover in time past [ Heb., both yesterday and the third day], even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the Lord thy God said unto thee, Thou shalt feed [ or, rule] my people Israel, and thou shalt be ruler over my people Israel.

3. Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the Lord; and they anointed David king over Israel, according to the word of the Lord by [ Heb., by the hand of] Samuel.

4. And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were the inhabitants of the land.

The Election of David

THIS is the instance in which David's election was not made by Judah only ( 2Sa 11:4 ). Hebron was the birthplace of the patriarchs, and was the capital of Judah, of which tribe David came. Why should all Israel come to one man? Is not this an inversion of an obvious and rational mode of procedure? Would it not have been better had one man come to all Israel, seeking the protection of an innumerable host? How is it that God again and again in human history, apart altogether from any special ideas of inspiration as associated with the Bible, has indicated that one man or another in every department of life has been leader and chief? It would seem as if throughout the ages the whole series of events has been running up into the personality of One man. Christians believe that all these initial and intermediate movements have culminated in the person and reign of Jesus Christ, who is the Son of man, the embodied ideal of humanity. Have all the ages been groping for the true king? There have been stopping-places indeed, and places which have for the moment afforded considerable security and contentment; but even in those cases time has developed some higher instinct or intenser yearning, and soon the age has moved on towards another and grander personality. Instincts and aspirations of this kind must have some deep meaning. It is evident that they were not meant to be limited by any immediate experience, but were charged with still higher energies and endeavours, unfolding in due time, and directed unfailingly to a supreme end. It is the Christian belief that in the fulness of time God sent his Son, and that in the Son of God there is sufficient to satisfy every desire or aspiration for personal primacy, official dignity, supreme benevolence, and complete redemption. The human mind cannot transcend the personality of Christ. Even readers who are not theological are bound to admit that in Christ humanity seems to culminate. Jesus Christ could not have come before in the history of the world: the very moment of his advent seems to be a revelation of an overruling providence, fixing all times, bounds, and issues, and doing all things by a might and a will neither to be calculated nor controlled by man. Instead, therefore, of looking forward to some coming One, who will solve all mysteries and subdue all tumult into order, we look up to the ascended and glorified Christ, and find in his mediation a pledge that in due time God shall be all in all.

Mark the reasons given to David why he should become king of Israel. The first reason is that which is founded upon kinship "Behold, we are thy bone and thy flesh." That is a rational point to begin at. It is always important to have a good starting-point in every argument and in every enterprise of life. Many persons who cannot attain to a comprehension of the sublimities of the atonement, can see clearly that there is what may be termed a line of providence running through all the transactions of human life. We must not narrow this doctrine of kinship too much; that is to say, we must not limit kinship merely to bodily relation: there is a heredity of soul, and kinship of spirit, a family union of genius and aspiration. It is along this often-neglected line that we find great lessons of primogeniture and entail. It is no doubt of great social consequence to be descended from a prince or ruler, but it is of still more consequence to be able to trace the soul's kinship back to the highest thinkers of the world. It is in this nobler region that many men find compensation for what may have appeared insuperable social disadvantages. They have but little money: but see how large and energetic are their minds; they have no acres: but what an eye they have for the landscape, and what ability to turn it into a parable abounding in moral suggestion and colour; their names are not written in the book of heraldry, but they may be inscribed in the book of life. Aristocracy does not run altogether in one direction. It has indeed been so narrowed as to be associated with family lines or household boundaries, but in the day of true interpretation it will be found that there is an aristocracy of mind, soul, spirit, sympathy, and in that day aristocracy will not be looked upon as an heirloom but as a divine coronation. We see something of that even in the case of David, for not only was the invitation to the throne founded upon kinship but upon work actually done "in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel." A kinsman who has done nothing has but frail claim upon attention and confidence; but a kinsman who has also proved himself to be officially competent doubles his claim to honour and obedience. The time will surely come when every man's record will be perused in order that some estimate may be formed of the uses to which he has put his life. A miserable thing indeed when reference to a man's history discloses nothing but blank paper. Under such circumstances it is of no avail that he is a king's son, or a titled ruler, or the descendant of an illustrious sire; his record will challenge his dignity and invalidate all his pretences. The palm be his who wins it. The time is coming when the one inquiry will relate as to what a man has done, in the way of leading out and bringing in all who depend upon his care. Whilst the matter of physical kinship is arbitrary, or is beyond control, this matter of working beneficently, in a shepherdly spirit, yea even under the inspiration of redeeming compassion itself, points to a field in which all men, how humble soever in birth and position, may achieve renown.

It is no surprise that such a man as David should have been marked by special divine indication,

"The Lord thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel" ( 1Ch 11:2 ).

Here again we come upon a line full of mystery, yet so broad and clear in the story of the world as to be beyond all dispute. It is not straining language so to use it as to represent the idea that God has actually said concerning this or that man Behold my chosen, my elect, the prince to whom I have committed great trusts and responsibilities. The divine indication is none the less definite and emphatic because no words are heard and no image is seen: by genius, capacity, temper, actual service, and indisputable superiority the man is marked out as the one to whom the nations are to look for guidance and rulership. A very solemn thought this, and in no wise to be regarded as other than setting out the doctrine of divine vocation in life. The man who is so called will show that over and above all his other credentials there stands the authority of personal modesty. The man who is divinely inspired is never vain, self-conscious, or contemptuous of others. His call does not excite a personal and selfish ambition; it rather solemnises the mind, and so lifts up the entire nature as to invest it with reverence and awe. Those who are not inspired, or specially gifted, or honoured in any significant way, may imagine that the sons of genius yea, the very elect of God must be the subjects of happy excitement or gratified ambition; but all history, especially all Bible history, shows that a divine vocation is associated with a divine chastisement, and that the very presence of God in the soul rules the whole character into chastened and sacred humility.

But was there not a deeper motive than that which is discoverable in the three reasons of kinship, work done, and evident divine indication? Is there not the inevitable line of selfishness running through the whole motive and argument of Israel? Was it not because David could do more for them than any other man could do that the assembly of elders, the senate of Israel, sought to confer upon him the kingship of the people? In one aspect the whole transaction seems to be profoundly religious. David was anointed king over Israel before the Lord, that is to say, in presence of the high priest, and probably in presence of the ark; both in Exodus 21:6 , and 1 Samuel 2:25 , the priestly judge is called God, because in his official capacity he represented the authority of the divine Judge. But amidst all this religious ceremony was there not an unexplained and a more or less half-conscious action of selfishness? But we must not press this inquiry too closely, because it covers larger ground than the case of the coronation of David. There is no selfishness so profound as that which sometimes operates even in the assumption of Christian profession. Strange as it may seem, and even shocking, yet it is possible that a man may come to Christ in some way or other under the influence of merely selfish feelings. When men profess the Christian name because they are afraid of the punishment which is denounced against sin, they are acting from a selfish motive: when the mind is intent only upon reaching the state which is called heaven, with all its beauty and rest, its exemption from care and its gratification of all pure senses and desires, they are acting also under the same spirit. A very subtle action indeed is the action of selfishness: it taints our prayers; it debases our best professions; it excites suspicion regarding our most benevolent activities. For ever is it possible that men may come to Christ not because of the miracles but because of the loaves and fishes. Here it does not become one man to lecture another as if he were superior. The one duty is that of searching self-examination, the severest analysis of motive and intent, and the most ardent prayer that God would search and try and prove in every way the reality of the heart's love. "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."

Prayer

Almighty God, give us the blessing of heaven, and we shall never more be poor. Without thy blessing there is no wealth; with it there is no poverty. Send upon thy believing children a double blessing, and no sorrow shall be added with it; it shall be a great peace, a tender light, an assured and inextinguishable hope. They who are thus blessed can never be disquieted; the foam will be on the surface, the depths of their hearts will be as a sanctuary inhabited by the spirit of peace. Great peace have they that love thy law. Give thy Church understanding of the times that it may know what Israel ought to do; clothe thy Church with her garments of beauty, and inspire her with the spirit of courage, and in an age of unbelief may her faith increase day by day, and where clouds of doubt gather may the stars of heaven thicken and shine. Thy presence in the heart is our safety, our immortality. Saviour Jesus, God the Son, abide with us: then shall our life be increased in all highest quality, in all noblest forces, and we shall sing while we live, and our zeal shall burn and our knowledge multiply. Help us in the night-time of life, when the sky is dark and cold, and the wind moans among the hills like a troubled spirit: then give us confidence in the living God, and may men hear our song in the night-time and take heart again, because some are glad in the Most High. Amen.