And the victory of that day was turned into mourning unto all the people. 2 Samuel 19:2 Victory turned into mourning J. Parker, D. D. The victory spoken of is a victory that was longed for, and yet when it came it was as intolerable as the sting of an adder. How is it that we are always wanting things, and often when we get them they are bitterness itself? David wanted to be rid of his enemies — he was in this case challenged to vindicate his own throne. This was no fight of his own forcing — he was obliged to meet the insubordination and the revolt of his own son. David, mighty king — you wanted to be rid of your enemies: they are dead: how now? "Yes," said he, "I wanted to be rid of my enemies, but not in that way." There it is again — it is always in some other way that we want our desire granted. You want to get clear of that son of yours? You don't. And you have said how much you would give if he were only out of the way. But all the while you made a great fatherly reservation when you said so, and a great motherly emphasis unexpressed was in your heart when you talked about his being out of the way. You meant somewhere — more comfortable, more useful, more happy. You did not mean out of the way in any tragic sense. O strange man — wild, tumultuous life. We want, and we don't want; we pray, and we don't want the answer, at least, not so — but thus, a crooked answer to a straight request. We are all trying for victory. See if that be not true. Every man, even the poorest, is aiming at some kind of victory in life. Think if this be not so, father, mother, child, man of business, man of letters, boy challenging schoolmate to a marble encounter — through and through life, every section of it, we are trying in some way to get the promised end. But we are taught here that there are occasions upon which the victory is not worth winning. Is that not so in most cases? What do men want? One says: Riches. He heapeth up riches and knoweth not who shall gather them — is the victory worth the winning? Another says: Well, I want to conquer that human heart, and make it mine — man's heart, woman's heart — saith the young. Is it worth doing? It may be, it may not be. I want that apple on the bough above — not that one, but the one higher. Is it worth fetching a ladder for? Try: you get it, but the worm had it first, and you spurn it with keen disappointment from your hand. It is well, therefore, for men, before they go out to battle, to answer the question — if I win, is it worth doing? — because there are victories that are defeats, there are triumphs that are stings, there are achievements that have nothing in them but graves and horrors and mockeries. Shall we say, without any desire to be too gloomy, that there is nothing upon earth out of God, out of Christ, that is worth doing, worth having? Are there any victories that cannot be turned into mourning? Blessed be God, there are victories that are followed by no compunction, no humiliation — blessings that have no sorrow in them. What is your complaint before God? What is the disease that is poisoning your blood, and burning in your marrow, and consuming your soul — your own peculiar diseases? Jealousy? Conquer it by the Spirit of God, pray about it, shut thyself up long months and have it out with heaven. It will be a victory for ever, unimpaired, complete, full of joyous self-content. What is thy disease, thou who dost say that jealousy is no element in thy constitution — what is thy plague? Self-indulgence, self-gratification, self-delight — self, self, self, morning, noon, and night. I alone, I am the world, think of me, comfort me, let me have my way, satisfy my want — is the key of thy life so struck, Conquer thyself. "If any man would be my disciple," saith Christ, "let him deny himself, and take up his cross daily, not periodically, not with occasional heroism, but with steady, constant self-crucifixion, and let him follow Me." You have gone out to the battle. Hast thou won that battle? There is no other battle to be won; fight yourself — beat your-self — set the standard of a new being upon the fortresses and citadels of your own obstinacy, and then you may beat your sword into a ploughshare, and make a pruning-hook of your spear, for in your case there is no more war to be done. How is all this to be accomplished? The answer is as complete as the question is earnest and emphatic. "This is the victory that overcometh the world, even our faith." We sometimes celebrate a mourning that shall be turned into victory, even the mourning of Christ the crucified Man, who said, "My soul is troubled, even unto death. Father, if it be possible, let this cup pass from me. My God, my God, why hast Thou forsaken me?" These are the words of mourning. "All power is given unto me in heaven and in earth — Go ye, therefore, and teach all nations." These are the words of victory. "Weeping may endure for a night, but joy cometh in the morning." "Blessed are they that mourn: for they shall be comforted." Unless we have known the bitterness of this mourning we never can know the joy of true victory. ( J. Parker, D. D. ) Mourning in a revival Homiletic Review. In the spiritual kingdom of God there are experiences akin to those recorded in the text; times when, amid victories that send a thrill of joy through heaven and may well excite hallelujahs in the Church below, the "sacramental host" feel like putting on sackcloth and sitting down to "weep between the porch and the altar." Such is the case often in times of revival, when God's spirit is poured out, and sinners are convicted and converted. Although it be an occasion for rejoicing and thanksgiving on the part of God's people, it is equally an occasion for humiliation and weeping. What are some of the reasons for mourning on the part of the Church in the midst of revival scenes? 1. That so few of God's professed friends enter actively into the work. The Spirit's presence in extraordinary power is a day of glorious opportunity, both for the Church and for sinners without. It is God's "set time to favour Zion." He then "waits to be gracious." It is "harvest time." Prayer has power to prevail. Souls are pressing into the kingdom. 2. That so many sinners are passed by and left in their sins, even in the day of special merciful visitation. We have witnessed and laboured in many revivals; seen a whole community shaken as by a "rushing mighty wind," and hundreds convicted and made to cry out, What must we do to be saved? And yet many were unmoved — only looked on and wondered or scoffed. And the Spirit passed by, and they were farther than ever before from salvation! 3. That so many are convicted who are not converted; wounded, but not healed. In times of revival, it is common for many sinners to be deeply interested, and even brought under conviction of sin, who never get farther. 4. That, in all probability, a large proportion of those who are not reached and rescued in a revival will finally perish in their sins! We dare not limit the power of God. But there is a world of fact to bear out the remark. The grace of God is at flood-tide in revival seasons: what hope when the ebb comes? ( Homiletic Review. ) Then the king arose and sat in the gate. 2 Samuel 19:8-30 The restoration of David G. T. Coster. David, in his extreme and protracted sorrow for the death of Absalom, forgot to do justice to the attachment, sacrifices, and victorious valour of his friends. At news of this great and inopportune grief — no song of victory! no clear-shining eyes, no erect triumphant bearing! — "the people gat them by stealth that day into the city as people, being ashamed, steal away when they flee in battle." A perilous ingratitude this on the part of David. David's forces had been victorious; in the death of Absalom the head of the rebellion had died, and yet David was in no haste to return to Jerusalem. Though the anointed of the Lord, he had been the elect of the people to the throne of Israel. And now, after this great national upheaval, if be is to reascend the throne it must be at the earnest call of the nation. So he remained still at Mahanaim. "Now, therefore, why speak ye not a word of bringing the king back?" The king! Now there was but one. Let him, then, with all clue honour be brought back to his own! So spake the people throughout the country. But the men of Judah, David's own tribe, were ominously silent — committed too strongly, it may have been, to the cause of Absalom to return quickly to their old allegiance. David would quicken their lagging loyalty. The high priests, Zadok and Abiathar, were sent to the elders of Judah with the question which touched at the tribal love of pre-eminence "Why are ye the last to bring the king back to his house?" with the remainder that they were the king's "brethren, his bones and his flesh;" and with the promise that Amasa, their captain, should supersede Joab in the command of the king's forces. Thus the king "bowed the heart of all the men of Judah, even as the heart of one man." "They sent this word unto the king, Return thou, and all thy servants." That was enough for David, unwise David! Not waiting to be escorted by all the tribes, not even by all the tribes that had been staunchest in their attachment to him, and foremost in resolution for his restoration, David, accompanied by Judah alone, and only half of Israel, crossed the Jordan and came to the ancient, camp at Gilgal. Little likely that the Ten Tribes — with such rivalry as prevailed between the tribes — would consent to be thus largely ignored. Much confusion and trouble to spring from this unwisdom of the king; presently, another spurt of rebellion, and further off — but not wholly unconnected with the rankling memories of this — the division of the nation into two never-again-united kingdoms. I. SORROW, HOWEVER POIGNANT, SHOULD NOT HINDER US FROM DUTY, OR PREVENT THE EXPRESSION OF GRATITUDE. Has this unhappy civil war brought only grief to him? Is his son the only one that has perished? Alas! the many mothers in Israel, never to look again on the brave soldier-son! Sorrow, with impartial, unwelcome step, enters palace and cottage. But, however keen and consuming, life's duties still remain to the living. We are not to be absorbed from recognition of these — gratitude among them, thankfulness for sympathy. It may speak in lowly tokens of remembrance, in courteous health-inquiries. Let it be recognised. II. THE EVIL RESULTANT FROM PARTIALITY IS WRITTEN HERE. To the folly of favouritism not only are liable those in high places. It must be watched against by all who exercise any influence over others. The head of any community, however small, owes a debt of justice to each member of it. In the home, where the father and mother are the uncrowned king and queen, this folly needs especially to be avoided. III. THE BEAUTY OF A CONTENTED SPIRIT APPEARS IN MEPHIBOSHETH. The crippled prince, not lame in soul as upon his feet — a true unselfish son of Jonathan through all — goes home with words of contentment, and glad, thankful loyalty upon his lips. Goes out of our sight and hearing; goes into the silence of a past which has no further word respecting him to speak to us. Went to the narrowed fortune and duties of his narrow life. Went, we doubt not, quiet and contented, and so on to the end. On with eye fixed on a princedom with no crippling hindrances to service, or to a lot in the eternal Canaan which should be his wholly and for ever. Then, son of Jonathan, "Go thou thy way till the end be; for thou shalt rest, and stand" — never to be removed — "in thy lot at the end of the days." Much might be said of the contentment of that man, as exemplary to us, when we are wronged. Well for us if, with our larger light, we have at all times a spirit as patient and thankful as his! I will be a star of glory, a rose of beauty, in the darkness and desert barrenness of life. IV. PIOUS FORECASTS, COMELY IN ALL AND ESPECIALLY IN THE AGED, IS SEES IN BARZILLAI. Little do we know of him. But how much we seem to know, so vividly does he live to us in this ancient chronicle. Let Chimham go to the great city, take a place at Court, bear his part in the high places of the national life, this was not for Barzillai. His eyes were not so bright as once, nor his ears so alert. He would abide among his own people. He would die in his nest. He would be buried by the grave of his father and his mother. There, in the hallowed, familiar spot, he would have his dust to rest till the great awakening. V. In David, victorious over rebellion, and restored to his throne, we have suggestion of HIS GREATER SON COMING BACK TO HIS OWN. Over rebellious hearts, over a rebellious world, Christ is triumphing onward to His universal reign. Not by weapons of war, but by love, he is vanquishing men unto Himself. The rebellious world is His world. The rebels are HIS creatures. He is but coming back to His own. He has the right of Creation to us. He re-enforces it by the winning right of redeeming love. Back to His own! In a sense you are all His. In the full, willing sense — surrendered to Him, be wholly His. Be the usurper dethroned. Be the rightful King acclaimed — obeyed. ( G. T. Coster. ) The peaceful return C. Bosanquet, M. A. We talk about submission to the will of God; we speak of the Christian's peace, that it should abide with him even in times of deep distress; but preaching and practice are two very different things. Our religion may satisfy us when all is going well, when not suffering under any great misfortune; but when "the floods come," when "the rain descends, and the winds blow," though the house may not fall, it often totters. A complete and easy victory had been won. But how could the king think of this now? His son, who had stained his soul with grievous sins, had been suddenly cut off, and summoned to his account. Who cannot feel for David at this moment? Never, probably, did he feel so much as now the weight of public business: he would wish he were a private individual; then he might have indulged his grief, and mourned for many days. It certainly is very difficult sometimes to go through our ordinary duties;. the wheels do sometimes go very heavily; still David would soon find the advantage of having much to occupy him; and there can be no doubt that, hard as it is to work when we are sad, yet sorrows are much harder to bear when we are at leisure. David would never forget his unhappy son! And now that Absalom was dead, there was nothing to prevent the king's triumphant entry into Jerusalem: but there was much wisdom, as well as moderation and clemency, in his conduct at this time. The breach between the king and the people had been of their causing, and therefore it was right that they should acknowledge their fault: they had driven him from the capital, and therefore it was right that they should acknowledge their fault: they had driven him from the capital, and therefore they ought now to invite his return: coming back at their request, they would, in fact, choose him a second time for their king. The message sent to Amasa, and the promise that he should be commander-in-chief, would be the clearest proof of the sincerity of the general amnesty now proclaimed. David once more takes the reins of government; and we shall see in his conduct that singular mixture of weakness and decision, of kindness and want of judgment, which we have so often observed before. One of the first persons that he encounters on the banks of the Jordan is Shimei the son of Gera. According to the law, this man deserved to die. But it would not, do to begin by putting any man to death now; such an execution would shake men's confidence as to the former promise of pardon. Accordingly, Shimei is pardoned, although his crime, as we see afterwards, was not forgotten. If Shimei's confession was sincere, it should have been completely pardoned; if he was a hypocrite, he should have been punished. Perhaps some excuse for David's conduct may be found in the fact that he could not know for certain what was in his heart. But Jesus knows whether we are sincere or not, and when He grants us pardon, it is complete and full; he never qualifies it, He never recalls it; but our sins are "cast into the depths of the sea." The next person whose case is mentioned is Mephibosheth the son of Jonathan. Having given him the place of one of his children, David expected that he would have accompanied his household into exile. Annoyed at his absence, gratified by the contributions of Ziba, and too easily believing the story of the servant. But now Mephibosheth tells his own tale. The same motives of policy that induced David to pardon Shimei make him now pass over the offence of Ziba; besides, he cannot forget, perhaps, how opportunely the provisions had been brought to him. Certainly, so far, there is little to admire in David's conduct; there may be great worldly wisdom, but there is not much grace; he acts as a politic, rather than a religious, man. What we want is that depth of Christian principle which shall influence all our conduct, so that in all the relations of life it shall be plain that we are spiritual men. And now we gladly turn to the most interesting picture in this part of David's history, the last interview between him and Barzillai. Whatever David's failings may have been, he can never be said to be wanting in gratitude. What had David learned by all the events that had recently taken place? I think lust this, that it is utter folly to seek for satisfaction here, or to set our affections upon earthly things. And this is the end God has in view in all the various trials of life. Every public position requires grace in him who holds it; and certainly one of Satan's devices to keep men from a life of contemplation, from constant prayer, and from a close walk with God, is to give them many secular occupations. Barzillai says wisely, "If there is a time to undertake these things, there is a time also when it is well to lay them aside; and the aged should be content with obscurity." ( C. Bosanquet, M. A. ) David's policy on his return to Jerusalem The Century Bible. 1. David's return to Jerusalem. In his account of what followed, as of what preceded the crisis of the rebellion (chaps. 15., 16.), the historian has east the bulk of his narrative into the form of personal interviews with the king. 2. David's secret overtures to the tribe of Judah. Himself a member of the tribe whose ancient sanctuary had been the locus of the rebellion, David, with his statesman's eye, saw in the new situation a favourable opportunity of binding the southern clans anew to his person. Accordingly, he opens negotiations with Zadok and Abiathar. In thus playing off the South against the North, David was doubtless aware of the risk he ran of increasing the jealousy, already of long standing, between them, but in the circumstances David can scarcely be blamed for seeing in his southern kinsfolk, in the men who, as he says, were his bone and his flesh (ver. 12), the natural support of his dynasty. ( The Century Bible. ) Now therefore why speak ye not a word of bringing the king back? 2 Samuel 19:10 Bringing the king back I. MANY HAVE LOST THE COMFORTABLE PRESENCE OF THE LORD JESUS CHRIST. Some have long dwelt in the cold shade of suspended fellowship, and must be anxiously pining after its restoration. Now to such as these, who see no longer the bright and morning star, we say, "Why speak ye not a word of bringing the king back?" If your soul has been nipped with the frosts of a long and dreary winter, if the Sun of Righteousness do but cross the line and manifest his meridian splendour, your summer will return at once. Let the king come, and all his court will follow — all the graces display themselves where the Lord of grace is revealed. Always beware of any instruction or direction which would withdraw you from the cross as the sole and simple ground of your comfort. While your bark is tossed about at sea, it is very likely that she wants a new copper bottom, or the deck requires holy-stoning, or the rigging is out of repair, or the sails want overhauling, or fifty other things may be necessary; but if the wind is blowing great guns, and the vessel is drifting towards those white-crested breakers, the first business of the mariner is to make for the haven at once, to avoid the hurricane. When he is all snug in port, he can attend to hull and rigging: and all the odds and ends besides. So with you, child of God, one thing you must do, and I beseech you do it. Do not be looking. to this, or to that, or to the other out of a thousand things that may be amiss, but steer straight for the cross of Christ, which is the haven for distressed spirits. "Why speak ye not a word of bringing the king back?" 1. Perhaps, you reply, "We speak not a word of this because we are afraid that the king may have forgotten us." Oh, cruel thought concerning so kind a friend! Hear ye his own words, "I am God; I change not; therefore ye sons of Jacob are not consumed." 2. But you say, "How shall I return to him? I feel ashamed to come to him yet again." Recollect that, bad as you are, you are not now worse than when you first came to him. "Why speak ye not a word of bringing the King back?" 3. I hope the answer to that question is not that you have forgotten Him. Forgotten the man of Gethsemane, crimsoned with his own blood for you? Forgotten Him whose hands were pierced for you, who bore the crown of thorns, and bowed his head, and gave up the ghost for you? Forgotten that faithful lover who ever since he ascended above the stars has never ceased to intercede for you, and such as you? Oh, shame indeed! II. MANY PROFESSORS DO VERY LITTLE TO BRING CHRIST BACK TO HIS KINGDOM IN THE WORLD. III. A LARGE CLASS ARE REBELLIOUS SUBJECTS OF THIS KING. "The ox knoweth its owner, and the ass its master's crib," but you do not know, and you have lived all these years without considering. Is it not unjust? Does not conscience tell you that you do wrong to rebel against the God that made you? Christ is your lawful King, and you are a rebel against Him. ( C. H. Spurgeon . ) David, a king and saviour in Israel R. E. Faulkner. Joab's timely advice, followed by the suffering father. ( Proverbs 14:28 ; Proverbs 16:15 .) I. WHY DID HE NOT IMMEDIATELY GO BACK? 1. Restoration of the king's presence must be sought by rebel subjects. 2. Because he would be king of their hearts, not of the land and city merely. So Christ's sovereignty now must be voluntary. One day it will be obligatory, as was Solomon's. ( Philippians 2:10 ; Revelation 2:27 .) Christ will only rule over willing hearts in His kingdom of grace. Many Christians have their own way. Christ does not coerce; but they are slaves to self instead of being Christ's freedmen. Observe the nature of Christ's kingdom in the heart. ( Romans 14:17 ; 1 John 3:9 , with Galatians 3:16 ; Galatians 4:19 ; Colossians 1:27 ( Matthew 2:3 — born king); 1 Corinthians 15:45-50, 24 .) Christ waits to be invited as David did. He will not reign at Mahanaim, only at Jerusalem; but He sends messages. David's message to rebellious Judah is really a pardon, and as such moved the hearts of the people. (Ver. 14.) II. PARDON OF SHIMEI. Abishai was legally right ( Exodus 22:28 ; 1 Samuel 26:9 ), but was reminding David of that incident in his past life, and thus helping him to remain true to his own generous instincts. ( 1 Samuel 24:5 .) The grand answer. I am King, because I can be a Saviour. ( 1 Samuel 11:12, 13 .) Christ might have been King in right of His election ( Psalm 2:6-8 ), and will be some day; but He willed to reign by right of His cross. ( Psalm 72:1, 2, 14 .) III. MEPHIBOSHETH, TYPE OF THE TRUE CHILDREN OF THE BRIDE-CHAMBER. ( Mark 2:19, 20 ; John 16:20-22 .) IV. BARZILLAI, TYPE OF THE TRULY WEANED SOUL, content to do without temporal blessings and sensible comforts; satisfied with the certainty of the king's favour. Fruitful also, leaving those whom he has led to Christ to carry on his service. Chimham apparently received David's own inheritance. ( Jeremiah 41:17 ; John 17:24 ; Revelation 3:21 ; Revelation 22:16 ; Revelation 2:28 . ( R. E. Faulkner. ) There went over a ferry boat to carry over the king's household. 2 Samuel 19:18 The ferry-boat of the Jordan T. De Witt Talmage. This river Jordan, in all ages and among all Christian people, has been the symbol of the boundary line between earth and heaven. I want to show you to-day that there is a way over Jordan as well as through it. My text says: "And there went over a ferry boat to carry over the king's household." I. My subject, in the first place, impresses me with the fact that when we cross over from this world to the next, THE BOAT WILL HAVE TO COME FROM THE OTHER SIDE. The tribe of Judah, we are informed, sent this ferry boat across to bring David and his household. Blessed be God, there is a boat coming from the other side. Transportation at last for our souls from the other shore. Everything about this Gospel of Mercy from the other shore. Pardon from the other shore. Mercy from the other shore. Pity from the other shore. Ministry of angels from the other shore. Power to work miracles from the other shore. Jesus Christ from the other shore. "This is a faithful saying, and worthy of all acceptation: Christ Jesus came into the world to save sinners." I bless God that. as the boat came from the other shore to take David and his men across, so, when we come to die, the boat of salvation will come from the same direction. God forbid that I should ever trust to anything that starts from this side. II. When we cross over at the last, THE KING WILL BE ON BOARD THE BOAT. The king was on board the boat, and those women and children, and all the household of the king, knew that every care was taken to have that king pass in safety. When a soul goes to heaven, it does not go alone. The King is on board the boat. Was Paul alone in the last exigency? Hear the shout of the scarred missionary, as he cries out, "I am now ready to be offered up, and the time of my departure is at hand." Was John Wesley alone in the last exigency? No. Hear him say: "Best of all, God is with us." Here is the promise: "When thou passeth through the waters, I will be with thee, and through the rivers, they shall not overflow thee." Christ at the sick pillow to take the soul out of the body; Christ to help the soul down the bank into the boat; Christs mid stream; Christ on the other side to help the soul up the beach. Be comforted about your departed friends. Be comforted about your own demise when the time shall come. Tell it to all the people under the sun that no Christian ever dies alone. The King is in the boat. III. My text suggests that leaving this world for heaven IS ONLY CROSSING A FERRY. Doctor Shaw estimates the average width of the Jordan to be about thirty yards. What, so narrow! Yes. "There went over a ferry-boat to carry over the king's household." Yes, going to heaven is only a short trip. Only a ferry. That accounts for something you have never been able to understand. You never could have supposed that very nervous and timid Christian people could be so perfectly unexcited and placid in the last hour. The fact is, they were clear down on the bank, and they saw there was nothing to be frightened about. Such a short distance — only a ferry! With one ear they heard the funeral psalm in their memory, and with the other they heard the song of heavenly salutation. The willows on this side the Jordan, and the Lebanon cedars on the other, almost interlocked their branches. Only a ferry! IV. My subject also suggests the fact that when we cross over at the last, WE SHALL FIND A SOLID LANDING. The ferry-boat, as spoken of in my text, means a place to start from, and a place to land. David and his people did not find the eastern shore of the Jordan any more solid than the western shore where he landed, and yet, to a great many, heaven is not a real place. I never heard of any heaven I want to go to except St. John's heaven. I believe I shall hear Mr. Toplady sing vet, and Isaac Watts recite hymns, and Mozart play. "O," you say, "where would you get the organ?" The Lord will provide the organ. I believe I shall yet see David with a harp, and I will ask him to sing one of the Songs of Zion. My heaven is not a fog-bank. My eyes are unto the hills — the everlasting hills. The King's ferry-boat starting from a wharf on this side will go to a solid landing-place on the other side. V. My subject teaches that when we cross over at the last, WE WILL BE MET AT THE LANDING. When David and his family went over in the ferry-boat spoken of in the text, they landed amid a nation that had come out to greet them. As they stepped from the deck of the boat to the shore, there were thousands of people who gathered around them trying to express a satisfaction that was beyond description. And so you and I will be met at the landing. Our arrival will not be like stepping ashore at Antwerp or Constantinople among a crowd of strangers; it will be among friends — good friends, warm-hearted friends, and all their friends. The poet Southey said he thought he should know Bishop Heber in heaven by the portraits he had seen of him in London; and Dr. Randolph said he thought he should know William Cowper, the poet, in heaven from the pictures he had seen of him in England; but we shall know our departed kindred by the portraits hung in the throne-room of our hearts. On starlight nights you look up — and I suppose it is so with any one who has friends in heaven — and you cannot help but think of those who have gone; and I suppose they look down and cannot but think of us. But they have the advantage of us. We know not just where their world of joy is. They know where we are. O, what a consolation this ought to be to those whose friends have gone away — how it ought to take off the sharp edge of their melancholy. The partings of earth solaced by the reunions of heaven t ( T. De Witt Talmage. ) The king's ferry boats L. A. Banks, D. D. There have been few scenes on the Jordan more interesting than that in which this ferry boat plays a part. I. THE KING'S FERRY BOAT CARRIES US ACROSS THE JORDAN OF OUR CONDEMNATION, AND BRINGS US TO THE LAND OF FORGIVENESS. Shimei made his peace with David that day. He had been, in the time of David's great emergency, when he needed soldiers, a base and wicked traitor. So I bring to any poor sinner here the King's ferry boat, on which you may safely ride across the Jordan of your sins to the blessed shore of forgiveness; it is surrender to God and unconditional acceptance of Christ Jesus as your Saviour. II. GOD CARRIES HIS PEOPLE ACROSS THE RIVER OF THEIR NEEDS. God's Word assures us that the Lord is not unmindful of the necessities of our human lives. Christ says: "Your Heavenly Father knoweth that ye have need of all these things." The man who trusts God is a great deal better taken care of than he who proposes to neglect God and look out for number one. We shall never reach the limit of God's infinite grace and mercy by our most exaggerated dreams of good. Does not Paul assure us that God will supply all our need "according to His riches in glory by Christ Jesus?" The one ferry boat that is sure to float you across the river of life's need is a genuine, wholehearted Christianity. III. THE KING'S FERRY BOAT ACROSS THE RIVER OF TROUBLE AND SORROW. How abundant are the promises of God that those who join His household shall be ferried safely across all the sorrows and troubles of life! IV. We may see also in this figure OUR KING'S FERRY BOAT ACROSS THE RIVER OF DEATH. God does not leave his saints to die alone. Two days before Mr. Moody's death there was placed in his room, unknown to him, a stenographer, who took every word that fell from the good man's lips. And in the last moments he said: "Earth recedes. Heaven opens before me. You say this is death. There is nothing awful here; it is sweet, this place. Do not call me back. God is calling me, I must go. There is no valley here, it is all beautiful, beautiful." So Moody found, as millions of God's people have found before, that the King's ferry boat is roomy and splendid, and safe in carrying the King's household across the Jordan of death to the shores of that beautiful country "which eager hearts expect." The ferry boat will not be lonely in crossing any of these streams, for Christ is Captain, and there are no rules that keep us from speaking to him while he is on duty. We may hold sweet communion with him all the way. On the ferry boats which ply between Liverpool and

Benson Commentary 2 Samuel 19:1 And it was told Joab, Behold, the king weepeth and mourneth for Absalom. 2 Samuel 19:2 And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. 2 Samuel 19:2 . The victory was turned into mourning to all the people — They had so great a regard to their prince, that, when they heard of his distress, they were afflicted with him; and instead of triumphing, they also made lamentations. 2 Samuel 19:3 And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. 2 Samuel 19:3 . The people gat them by stealth into the city — Not openly and triumphantly, as conquerors use to do; but secretly, as if they thought themselves a kind of criminals, who had contravened the king’s command, and were, on that score, in disgrace with him, and, therefore, were afraid and ashamed lest he should see them and look upon them with an evil eye, as persons that had had a hand in killing his beloved son. As people steal away when they flee in battle — As if they had lost the day and not been victorious. 2 Samuel 19:4 But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! 2 Samuel 19:4 . The king covered his face — As a deep mourner, and as one that neither desired to see nor to be seen by any others. 2 Samuel 19:5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; 2 Samuel 19:5-6 . Joab said, Thou hast shamed this day the faces of all thy servants — By disappointing their just hopes of praises and rewards, and requiting them with contempt and tacit rebukes; and thus making them hang down their heads, as if they had committed such a crime, that they were ashamed to look men in the face. Which this day have saved thy life, and the lives of thy sons, &c. — Who, in all probability, would all have been slain, if Absalom had gained the victory. In that thou lovest thine enemies — Thy rebellious son, and those associated with him, to effect thy destruction. And hatest thy friends — Who have risked their lives in thy defence, but in whose preservation thou seemest to take no pleasure, only grieving for the death of a rebel. If Absalom had lived, and we had all died, then it would have pleased thee well — Joab seems to speak this in reference to the exclamation of the king, Would God I had died for thee, O Absalom! for had this been the case, as the king wished, Joab and the rest of David’s faithful commanders would in course have perished through the power of Absalom, who would then have had none to oppose him. Joab’s words, however, are not to be understood as exactly true, but as spoken hyperbolically: but David’s carriage gave too much colour to such a suggestion; and such sharpness of speech was in a manner necessary to awaken the king out of his lethargy, and to preserve him from the impendent mischiefs. 2 Samuel 19:6 In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. 2 Samuel 19:7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now. 2 Samuel 19:7 . Now, therefore, arise, go forth, and speak comfortably unto thy servants — Show thyself to thy people, acknowledge their good services, and congratulate their success. For I swear by the Lord — He confirms his threat with the most solemn oath. If thou go not forth, &c. — If thou do not instantly quit thy apartment, appear in public, and treat thy people as they deserve; there will not tarry one with thee this night, &c. — Thy subjects will desert thee as one man. This, he signifies, would be far worse than all the calamities that had hitherto befallen him. David appears to have answered nothing to these harsh words of Joab; but, however offended he might be by such rough treatment, he thought fit to dissemble his resentment for the present. He, therefore, immediately left his chamber, and went to the gate, the seat of public justice, where he gave audience to the people, who immediately resorted thither in crowds to him, and were received and treated by him as kindly as his present distress would allow. 2 Samuel 19:8 Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent. 2 Samuel 19:9 And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom. 2 Samuel 19:9-10 . All the people were at strife throughout all the tribes — Either, 1st, Striving who should be most forward to bring back the king, and blaming one another’s slackness in the business: or, 2d, Censuring and quarrelling one with another, as the authors and abetters of this shameful rebellion, and discoursing privately and publicly of David’s high merits, which God, being now reconciled to him, brings afresh to their memories. Now, therefore, why speak ye not a word, &c. — The people of Israel speak thus to their elders, as appears by comparing this verse with the next. Seeing their designs for raising Absalom to the throne disappointed, they now repented of that undertaking, and were willing to testify this by their forwardness to bring David back, and re-establish him. 2 Samuel 19:10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back? 2 Samuel 19:11 And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. 2 Samuel 19:11-12 . Speak unto the elders of Judah — Absalom had begun his conspiracy in Jerusalem itself, and perfected it in Hebron, both cities of Judah; and the people of that tribe had been the first to join him in his rebellion, and to aid and abet his designs; conscious of this, and that, as David was of their tribe, and had long shown them peculiar kindness, their guilt was the greater, they probably despaired of pardon, and, therefore, were backward to promote the king’s restoration. Seeing the speech of all Israel is come to the king — That is, their wishes and desires to bring him back to his throne and palace in Jerusalem. Ye are my bone and my flesh — Ye are related to me by consanguinity, and therefore I cannot be severe with you, nor need you fear lest I should revenge myself of you. Wherefore, then, are ye the last to bring back the king? — This delay doth not suit with the relation you have, and the affection you owe to me. 2 Samuel 19:12 Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king? 2 Samuel 19:13 And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab. 2 Samuel 19:13 . Say to Amasa, Art thou not of my bone, &c. — That is, nearly related to me, being my sister’s son. God do so to me, and more also, &c. — He solemnly promises to prefer him to the highest command in the kingdom; for he now thought it a fit time to depress Joab, who was grown insufferably insolent and imperious, and who, through his credit with the army, had protected himself in the commission of the greatest crimes. He had slain Abner most perfidiously in cold blood, and killed Absalom contrary to the king’s express command, and now lately had insulted him in his sorrow. Having, therefore, now an opportunity of transferring the command to another person, who had as great an interest in the people’s favour as Joab, he gladly embraces it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which that general had hitherto held him. Some, however, have thought that, considering Joab’s very faithful services to David in all the changes of his fortune, and that his violent measures proceeded in part from a regard to him, as judging them necessary for his safety and tranquillity, David’s conduct in this instance, in making Amasa captain of the host in Joab’s room, is not an amiable trait in his character, and was not a prudent step at this time, especially considering Joab’s violent temper: and, it must be acknowledged, it brought on the murder of Amasa. 2 Samuel 19:14 And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. 2 Samuel 19:14-15 . He bowed the heart of all the men of Judah — This prudent and friendly message and free offer of pardon to them, and this kind treatment of the captain of the hostile host, and all his rebel adherents, had all the effect David could hope for; it touched their hearts, and melted them into loyalty and affection. They sent this word unto the king, Return thou, &c. — They immediately deputed the heads of their tribe to wait upon him, and invite him to return. So the king returned — He immediately complied with their request, and began his progress toward Jordan. And Judah came to Gilgal — David had not gone far before the principal persons of the whole tribe met him in a body, to conduct him over the river. 2 Samuel 19:15 So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan. 2 Samuel 19:16 And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David. 2 Samuel 19:16-17 . Shimei hasted and came down to meet King David — As Shimei had so insulted and abused David, he very justly concluded that he could have no hopes of pardon, but in consequence of his being one of the first to go and bring back the king. There were a thousand men of Benjamin with him — Whom he brought, partly to show his interest in the people, and the service he was capable of rendering the king; and partly that they might be intercessors on his behalf, and as witnesses of David’s clemency or severity, that in him they might see what the rest of them might expect. Ziba — Who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten David’s spirit toward him, by his forwardness in meeting him. They went over Jordan before the king — They were so desirous to express their zeal, that they went further than the men of Judah, even to the other side of Jordan where the king was, and then, returning, passed over before him. 2 Samuel 19:17 And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. 2 Samuel 19:18 And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 2 Samuel 19:18-20 . There went over a ferry-boat — Prepared, it is likely, by the men of Judah. Josephus says, it was a bridge, composed, perhaps, of many boats joined together. Shimei fell down before the king — That he might confess his guilt and perverseness, and implore forgiveness. Neither do thou remember that which thy servant did — So as to resent it deeply, and take revenge. Behold, I am come the first of all the house of Joseph — Shimei knew that a Benjamite, of the house of Saul, came but ill recommended to David under that character; and, therefore, he would not denominate himself from Benjamin, but from Joseph, his beloved brother. 2 Samuel 19:19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 2 Samuel 19:20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. 2 Samuel 19:21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD'S anointed? 2 Samuel 19:21-23 . Abishai said, Shall not Shimei be put to death? — Abishai had before highly resented Shimei’s vile treatment of David, and thought this a fit season for taking revenge. What have I to do with you, ye sons of Zeruiah? — It seems Joab joined with his brother, and together they thought to govern all the king’s motions as they pleased. But he bids them, in a disdainful manner, stand aside, and not intermeddle in this matter. That ye should this day be adversaries unto me? — Should hinder me from following my own inclinations, and set my people against me. For, by taking their advice, David might have alienated the hearts of all Israel from him, and made them fear the like punishment for their revolt. Shall any man be put to death this day in Israel? — In a time of universal joy, shall any family have cause for lamentation? It was undoubtedly David’s interest, at this time, to appease the people, and reconcile them to himself, and not give them any new distaste by acts of severity; which would have made others jealous, that he would watch an opportunity to be revenged on them. Do I not know that I am this day king over Israel? — And, therefore, have power to punish or to pardon as I please. Is not my kingdom, which was in a manner wholly lost, just now restored and assured to me? And when God hath been so merciful to me in forgiving my sin, shall I show myself revengeful to Shimei? Shall I sully the glory of this day with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returned to me? “He knew himself a king,” says Delaney, “not of one party, but of a whole people; and therefore wisely resolved that his fatherly affection should extend to them all. He knew himself a sovereign, and he knew that mercy and forgiveness were the noblest privileges of sovereignty.” He therefore turned to Shimei, pronounced his pardon, and confirmed it with an oath, that he should not die. 2 Samuel 19:22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel? 2 Samuel 19:23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him. 2 Samuel 19:24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 2 Samuel 19:24 . Mephibosheth the son of Saul — That is, the grandson, 2 Samuel 4:4 . Had neither dressed his feet — Neither washed them, which in those hot climates was usual and very refreshing; nor cut the nails of his toes, but let them grow, as he did his beard, which he had not trimmed nor taken any care of, but suffered to become very long and disorderly. Nor washed his clothes — His linen clothes. He had wholly neglected himself, as persons were wont to do in a time of public sorrow. From the day the king departed — This long-continued mourning argued him to be really afflicted for the king’s exile, and was evidence sufficient of the falsehood of Ziba’s relation concerning him, 2 Samuel 16:3 . 2 Samuel 19:25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 2 Samuel 19:25-27 . When he was come to Jerusalem to meet the king — He had probably continued near Jerusalem during the king’s absence, and it seems could not go to a distance from it to meet him, as others did, for want of conveniences for his journey: for Ziba had gotten possession of all his lands and goods, and it is not likely that he, who would not provide him an ass to ride on, to accompany the king at his departure, would now be forward to furnish him with one to meet the king, to whom he knew he would complain of him. My servant deceived me — He had ordered an ass to be made ready for him, to carry him to David; instead of which Ziba saddled it for himself, and went with that false story mentioned 2 Samuel 16:3 . My lord the king is as an angel of God — To discern between truth and falsehood, between facts and calumnies. Do, therefore, what is good in thine eyes — I submit myself entirely to thy judgment. 2 Samuel 19:26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 2 Samuel 19:27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. 2 Samuel 19:28 For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? 2 Samuel 19:28 . All my father’s house were but dead men before my lord — Before thy tribunal: we were all at thy mercy; not my estate only, but my life also was in thy power, if thou hadst dealt with rigour, and as earthly kings use to do with their predecessors’ and enemies’ children. What right have I yet to cry? — For the vindication of my honour, and the restitution of my estate. 2 Samuel 19:29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 2 Samuel 19:29 . Thou and Ziba divide the land — The land shall be divided between thee and him, according to my first order, chap. 2 Samuel 9:10 ; he and his sons managing it, and supporting themselves out of it, as they did before, and giving the rest of the profits thereof to thee. It is easy to perceive, from this answer of David, that he saw Mephibosheth’s innocence, and the error of his former credulity, and therefore could not bear to hear of it. But he had now no time to discuss the matter more fully: and, therefore, all that he could do for the present was to restore him to his estate, and leave both him and his accuser in their former condition, till he could inquire further. However Ziba might have been faulty toward Mephibosheth, he had been signally faithful and useful to David; and to condemn him unheard, as he had Mephibosheth, was to run the risk of a second rash decision; a decision that might be now as unseasonable as rash, while any rebellion subsisted in his dominions. 2 Samuel 19:30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house. 2 Samuel 19:30 . Mephibosheth said, Yea, let him take all — Nothing could be more generously spoken, or signify greater affection, than that he was content to be without an estate, now the king was restored to his kingdom. 2 Samuel 19:31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan. 2 Samuel 19:31-33 . Barzillai came down from Rogelim — Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance — Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me — Entertain thee at my own table as a singular friend. 2 Samuel 19:32 Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man. 2 Samuel 19:33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem. 2 Samuel 19:34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem? 2 Samuel 19:34 . Barzillai said, How long have I to live, &c. — In a spirit of true wisdom, and becoming moderation, he declined accepting the king’s generous offer. The pleasures of a court had no charms for him in that advanced age, being then fourscore years old; his senses and appetites were long since palled, and both music and banquets had lost all their relish. He therefore begged the king to give him leave to wait upon him over the river, and then return to his own city, there to die in peace, and be laid in the grave of his father and his mother. 2 Samuel 19:35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king? 2 Samuel 19:36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward? 2 Samuel 19:36-38 . Why should the king recompense it me with such a reward?— Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. That I may die in mine own city — That my bones may, with little ado, be carried to the place of their rest. The grave is ready for me; let me go and get ready for it, go and die in my house. But behold thy servant Chimham — That he might not seem rude in refusing the king’s gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me — He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired. 2 Samuel 19:37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee. 2 Samuel 19:38 And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee. 2 Samuel 19:39 And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place. 2 Samuel 19:40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel. 2 Samuel 19:40 . All the people of Judah — That is, the elders and great men of Judah. Also half the people of Israel — Whereas the men of Judah came entirely and unanimously to the king, the Israelites, of the other tribes, came in but slowly, and by halves, as being no less guilty of rebellion than the tribe of Judah; but not encouraged to come in by such a gracious message as they were. And this is here mentioned as the occasion both of the contention here following, and of the sedition, chap. 20. 2 Samuel 19:41 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan? 2 Samuel 19:41 . All the men of Israel — That is, those that were present. It appears that David, to gratify his own tribe, had marched on, not expecting the coming of all the great men of Israel, who were making themselves ready to wait upon him. And therefore, when they were come together, and found that the tribe of Judah were unexpectedly beforehand with them, they resented the slight put upon them; and being joined and supported in their resentment by the rest of their brethren who had reconducted the king in conjunction with Judah, they all with one voice warmly expostulated with the king upon it. Why have the men of Judah stolen thee away? — That is, why did they hasten the matter so, and not expect our concurrence and assistance, who were as zealous as themselves to bring the king back? And all David’s men with him — All his officers, guards, and soldiers. This is mentioned as an aggravation of their fault, that they not only brought the king over Jordan, but all his men too, without asking their advice. 2 Samuel 19:42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost ? or hath he given us any gift? 2 Samuel 19:42 . The king is near of kin to us — Of the same tribe with us, and therefore both oweth the more respect to us, and might expect more respect from us. Hath he given us any gift? — We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty and testified our love to the king, and used all expedition in bringing him back, which you also should have done, and not have come by halves, and so coldly as you have done. 2 Samuel 19:43 And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel. 2 Samuel 19:43 . We have ten parts in the king — Or kingdom rather, and consequently there was the greater reason why we should be consulted upon a point of so much importance. They say but ten, though strictly there were eleven; either because they counted Joseph, which comprehended both Ephraim and Manasseh under it, for one tribe; or because Simeon, whose lot lay within the tribe of Judah, was joined with Judah in this action. And we have more right in David — As in general we have more right in the king and kingdom, so particularly we have more right in David than you, because you were the beginners, and the most zealous promoters of this rebellion: and if it had been otherwise, as he is king we justly claim a greater interest in him than you, inasmuch as we are the far greatest part of his subjects. This was a natural contest between greater power and nearer relation; both claim a preference, which both cannot have; and which those of nearer relation should have yielded, both in point of prudence and affection for their friend, which the men of Judah did not. In all disputes it is natural for the party injured to be more angry; and therefore they who are in the wrong often assume that character, by supplying from passion whatever is wanting to them in point of reason and argument, as the tribe of Judah did now; for the text informs us, that the words of the men of Judah were fiercer than the words of the men of Israel — That is, more vehement: instead of mollifying the Israelites with gentle words they answered them with greater fierceness: or they had the advantage of the men of Israel in their argument. As David did not think fit to interpose, the Israelites judged that he was partial, and favoured Judah, and thence arose a new rebellion. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Samuel 19:1 And it was told Joab, Behold, the king weepeth and mourneth for Absalom. 33CHAPTER XXIV. DAVID'S GRIEF FOR ABSALOM. 2 Samuel 18:19-33 ; 2 Samuel 19:1-4 . "NEXT to the calamity of losing a battle," a great general used to say, "is that of gaining a victory." The battle in the wood of Ephraim left twenty thousand of King David's subjects dead or dying on the field. It is remarkable how little is made of this dismal fact. Men's lives count for little in time of war, and death, even with its worst horrors, is just the common fate of warriors. Yet surely David and his friends could not think lightly of a calamity that cut down more of the sons of Israel than any battle since the fatal day of Mount Gilboa. Nor could they form a light estimate of the guilt of the man whose inordinate vanity and ambition had cost the nation such a fearful loss. But all thoughts of this kind were for the moment brushed aside by the crowning fact that Absalom himself was dead. And this fact, as well as the tidings of the victory, must at once be carried to David. Mahanaim, where David was, was probably but a little distance from the field of battle. A friend offered to Joab to carry the news - Ahimaaz, the son of Zadok the priest. He had formerly been engaged in the same way, for he was one of those that had brought word to David of the result of Absalom's council, and of other things that were going on in Jerusalem. But Joab did not wish that Ahimaaz should be the bearer of the news. He would not deprive him of the character of king's messenger, but he would employ him as such another time. Meanwhile the matter was entrusted to another man, called in the Authorized Version Cushi, but in the Revised Version the Cushite. Whoever this may have been, he was a simple official, not like Ahimaaz, a personal friend of David. And this seems to have been Joab's reason for employing him. It is evident that physically he was not better adapted to the task than Ahimaaz, for when the latter at last got leave to go he overran the Cushite. But Joab appears to have felt that it would be better that David should receive his first news from a mere official than from a personal friend. The personal friend would be likely to enter into details that the other would not give. It is clear that Joab was ill at ease in reference to his own share in the death of Absalom. He would fain keep that back from David, at least for a time; it would be enough for him at the first to know that the battle had been gained, and that Absalom was dead. But Ahimaaz was persistent, and after the Cushite had been despatched he carried his point, and was allowed to go. Very graphic is the description of the running of the two men and of their arrival at Mahanaim. The king had taken his place at the gate of the city, and stationed a watchman on the wall above to look out eagerly lest anyone should come bringing news of the battle. In those primitive times there was no more rapid way of dispatching important news than by a swift well-trained runner on foot. In the clear atmosphere of the East first one man, then another, was seen running alone. By-and-bye, the watchman surmised that the foremost of the two was Ahimaaz; and when the king heard it, remembering his former message, he concluded that such a man must be the bearer of good tidings. As soon as he came within hearing of the king, he shouted out, "All is well." Coming close, he fell on his face and blessed God for delivering the rebels into David's hands. Before thanking him or thanking God, the king showed what was uppermost in his heart by asking, "Is the young man Absalom safe?" And here the moral courage of Ahimaaz failed him, and he gave an evasive answer: "When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was." When he heard this the king bade him stand aside, till he should hear what the other messenger had to say. And the official messenger was more frank than the personal friend. For when the king repeated the question about Absalom, the answer was, "The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is." The answer was couched in skilful words. It suggested the enormity of Absalom's guilt, and of the danger to the king and the state which he had plotted, and the magnitude of the deliverance, seeing that he was now beyond the power of doing further evil. But such soothing expressions were lost upon the king. The worst fears of his heart were realized - Absalom was dead. Gone from earth forever, beyond reach of the yearnings of his heart; gone to answer for crimes that were revolting in the sight of God and man. "The king was much moved; and he went up to the chamber over the gate and wept; and as he went, thus he said, O my son Absalom! my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!" He had been a man of war, a man of the sword; he had been familiar with death, and had seen it once and again in his own family; but the tidings of Absalom's death fell upon him with all the force of a first bereavement. Not more piercing is the wail of the young widow when suddenly the corpse of her beloved is borne into the house, not more overwhelming is her sensation, as if the solid earth were giving way beneath her, than the emotion that now prostrated King David. Grief for the dead is always sacred; and however unworthy we may regard the object of it, we cannot but respect it in King David. Viewed simply as an expression of his unquenched affection for his son, and separated from its bearing on the interests of the kingdom, and from the air of repining it seemed to carry against the dispensation of God, it showed a marvelously tender and forgiving heart. In the midst of an odious and disgusting rebellion, and with the one object of seeking out his father and putting him to death, the heartless youth had been arrested and had met his deserved fate. Yet so far from showing satisfaction that the arm that had been raised to crush him was laid low in death, David could express no feelings but those of love and longing. Was it not a very wonderful love, coming very near to the feeling of Him who prayed, "Father, forgive them, for they know not what they do," like that "love Divine, all love excelling," that follows the sinner through all his wanderings, and clings to him amid all his rebellions; the love of Him that not merely wished in a moment of excitement that He could die for His guilty children but did die for them, and in dying bore their guilt and took it away, and of which the brief but matchless record is that "having once loved His own that were with Him in the world, He loved them even unto the end?" The elements of David's intense agony, when he heard of Absalom's death, were mainly three. In the first place, there was the loss of his son, of whom he could say that, with all his faults, he loved him still. A dear object had been plucked from his heart, and left it sick, vacant, desolate. A face he had often gazed on with delight lay cold in death. He had not been a good son, he had been very wicked; but affection has always its visions of a better future, and is ready to forgive unto seventy times seven. And then death is so dreadful when it fastens on the young. It seems so cruel to fell to the ground a bright young form; to extinguish by one blow his every joy, every hope, every dream; to reduce him to nothingness, so far as this life is concerned. An infinite pathos, in a father's experience, surrounds a young man's death. The regret, the longing, the conflict with the inevitable, seem to drain him of all energy, and leave him helpless in his sorrow. Secondly, there was the terrible fact that Absalom had died in rebellion, without expressing one word of regret, without one request for forgiveness, without one act or word that it would be pleasant to recall in time to come, as a foil to the bitterness caused by his unnatural rebellion. Oh, if he had had but an hour to think of his position, to realize the lesson of his defeat, to ask his father's forgiveness, to curse the infatuation of the last few years! How would one such word have softened the sting of his rebellion in his father's breast! What a change it would have given to the aspect of his evil life! But not even the faint vestige of such a thing was ever shown; the unmitigated glare of that evil life must haunt his father evermore! Thirdly, there was the fact that in this rebellious condition he had passed to the judgment of God. What hope could there be for such a man, living and dying as he had done? Where could he be now? Was not "the great pit in the wood," into which his unhonoured carcase had been flung, a type of another pit, the receptacle of his soul? What agony to the Christian heart is like that of thinking of the misery of dear ones who have died impenitent and unpardoned? To these and similar elements of grief David appears to have abandoned himself without a struggle. But was this right? Ought he not to have made some acknowledgment of the Divine hand in his trial, as he did when Bathsheba's child died? Ought he not to have acted as he did on another occasion, when he said, "I was dumb with silence, I opened not my mouth, because Thou didst it"? We have seen that in domestic matters he was not accustomed to place himself so thoroughly under the control of the Divine will as in the more public business of his life; and now we see that, when his parental feelings are crushed, he is left without the steadying influence of submission to the will of God. And in the agony of his private grief he forgets the public welfare of the nation. Noble and generous though the wish be, "Would God I had died for thee," it was on public grounds out of the question. Let us imagine for one moment the wish realized. David has fallen and Absalom survives. What sort of kingdom would it have been? What would have been the fate of the gallant men who had defended David? What would have been the condition of God's servants throughout the kingdom? What would have been the influence of so godless a monarch upon the interests of truth and the cause of God? It was a rash and unadvised utterance of affection. But for the rough faithfulness of Joab, the consequences would have been disastrous. "The victory that day was turned into mourning, for the people heard say that day how the king was grieved for his son." Everyone was discouraged. The man for whom they had risked their lives had not a word of thanks to any of them, and could think of no one but that vile son of his, who was now dead. In the evening Joab came to him, and in his blunt way swore to him that if he was not more affable to the people they would not remain a night longer in his service. Roused by the reproaches and threatenings of his general, the king did now present himself among them. The people responded and came before him, and the effort he made to show himself agreeable kept them to their allegiance, and led on to the steps for his restoration that soon took place. But it must have been an effort to abstract his attention from Absalom, and fix it on the brighter results of the battle. And not only that night, in the silence of his chamber, but for many a night, and perhaps many a day, during the rest of his life, the thought of that battle and its crowning catastrophe must have haunted David like an ugly dream. We seem to see him in some still hour of reverie recalling early days; - happy scenes rise around him; lovely children gambol at his side; he hears again the merry laugh of little Tamar, and smiles as he recalls some childish saying of Absalom; he is beginning, as of old, to forecast the future and shape out for them careers of honour and happiness; when, horror of horrors! the spell breaks; the bright vision gives way to dismal realities - Tamar's dishonour, Amnon's murder, Absalom's insurrection, and, last not least, Absalom's death, glare in the field of memory! Who will venture to say that David did not smart for his sins? Who that reflects would be willing to take the cup of sinful indulgence from his hands, sweet though it was in his mouth, when he sees it so bitter in the belly? Two remarks may appropriately conclude this chapter, one with reference to grief from bereavements in general, the other with reference to the grief that may arise to Christians in connection with the spiritual condition of departed children. 1. With reference to grief from bereavements in general, it is to be observed that they will prove either a blessing or an evil according to the use to which they are turned. All grief in itself is a weakening thing - weakening both to the body and the mind, and it were a great error to suppose that it must do good in the end. There are some who seem to think that to resign themselves to overwhelming grief is a token of regard to the memory of the departed, and they take no pains to counteract the depressing influence. It is a painful thing to say, yet it is true, that a long-continued manifestation of overwhelming grief, instead of exciting sympathy, is more apt to cause annoyance. Not only does it depress the mourner himself, and unfit him for his duties to the living, but it depresses those that come in contact with him, and makes them think of him with a measure of impatience. And this suggests another remark. It is not right to obtrude our grief overmuch on others, especially if we are in a public position. Let us take example in this respect from our blessed Lord. Was any sorrow like unto His sorrow? Yet how little did He obtrude it even on the notice of His disciples! It was towards the end of His ministry before He even began to tell them of the dark scenes through which He was to pass; and even when He did tell them how He was to be betrayed and crucified, it was not to court their sympathy, but to prepare them for their part of the trial. And when the overwhelming agony of Gethsemane drew on, it was only three of the twelve that were permitted to be with Him. All such considerations show that it is a more Christian thing to conceal our griefs than to make others uncomfortable by obtruding them upon their notice. David was on the very eve of losing the affections of those who had risked everything for him, by abandoning himself to anguish for his private loss, and letting his distress for the dead interfere with his duty to the living. And how many things are there to a Christian mind fitted to abate the first sharpness even of a great bereavement. Is it not the doing of a Father, infinitely kind? Is it not the doing of Him "who spared not His own Son, but delivered Him up for us all"? You say you can see no light through it, - it is dark, all dark, fearfully dark. Then you ought to fall back on the inscrutability of God. Hear Him saying, "What I do, thou knowest not now, but thou shalt know hereafter." Resign yourself patiently to His hands, till He make the needed revelation, and rest assured that when it is made it will be worthy of God. "Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy." Meanwhile, be impressed with the vanity of this life, and the infinite need of a higher portion. "Set your affection on things above, and not on the things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is your Life, shall appear, then shall ye also appear with Him in glory." 2. The other remark that falls to be made here concerns the grief that may arise to Christians in connection with the spiritual condition of departed children. When the parent is either in doubt as to the happiness of a beloved one, or has cause to apprehend that the portion of that child is with the unbelievers, the pang which he experiences is one of the most acute which the human heart can know. Now here is a species of suffering which, if not peculiar to believers, falls on them far the most heavily, and is, in many cases, a haunting spectre of misery. The question naturally arises. Is it not strange that their very beliefs, as Christians, subject them to such acute sufferings? If one were a careless, unbelieving man, and one's child died without evidence of grace, one would probably think nothing of it, because the things that are unseen and eternal are never in one's thoughts. But just because one believes the testimony of God on this great subject, one becomes liable to a peculiar agony. Is this not strange indeed? Yes, there is a mystery in it which we cannot wholly solve. But we must remember that it is in thorough accordance with a great law of Providence, the operation of which, in other matters, we cannot overlook. That law is, that the cultivation and refinement of any organ or faculty, while it greatly increases your capacity of enjoyment, increases at the same time your capacity, and it may be your occasions, of suffering. Let us take, for example, the habit of cleanliness. Where this habit prevails, there is much more enjoyment in life; but let a person of great cleanliness be surrounded by filth, his suffering is infinitely greater. Or take the cultivation of taste, and let us say of musical taste. It adds to life an immense capacity of enjoyment, but also a great capacity and often much occasion of suffering, because bad music or tasteless music, such as one may often have to endure, creates a misery unknown to the man of no musical culture. To a man of classical taste, bad writing or bad speaking, such as is met with every day, is likewise a source of irritation and suffering. If we advance to a moral and spiritual region, we may see that the cultivation of one's ordinary affections, apart from religion, while on the whole it increases enjoyment, does also increase sorrow. If I lived and felt as a Stoic, I should enjoy family life much less than if I were tender-hearted and affectionate; but when I suffered a family bereavement I should suffer much less. These are simply illustrations of the great law of Providence that culture, while it increases happiness, increases suffering too. It is a higher application of the same law, that gracious culture, the culture of our spiritual affections under the power of the Spirit of God, in increasing our enjoyment does also increase our capacity of suffering. In reference to that great problem of natural religion, Why should a God of infinite benevolence have created creatures capable of suffering? one answer that has often been given is, that if they had not been capable of suffering they might not have been capable of enjoyment. But in pursuing these inquiries we get into an obscure region, in reference to which it is surely our duty patiently to wait for that increase of light which is promised to us in the second stage of our existence. Yet still it remains to be asked. What comfort can there possibly be for Christian parents in such a cast as David's? What possible consideration can ever reconcile them to the thought that their beloved ones have gone to the world of woe? Are not their children parts of themselves, and how is it possible for them to be completely saved if those who are so identified with them are lost? How can they ever be happy in a future life if eternally separated from those who were their nearest and dearest on earth? On such matters it has pleased God to allow a great cloud to rest which our eyes cannot pierce. We cannot solve this problem. We cannot reconcile perfect personal happiness, even in heaven, with the knowledge I hat beloved ones are lost. But God must have some way, worthy of Himself, of solving the problem. And we must just wait for His time of revelation. "God is His own interpreter, and He will make it plain." The Judge of all the earth must act justly. And the song which will express the deepest feelings of the redeemed, when from the sea of glass, mingled with fire, they look back on the ways of Providence toward them, will be this: "Great and marvelous are Thy works. Lord God Almighty; just and true are all Thy ways , Thou King of saints. Who would not fear Thee and glorify Thy name, for Thou only art holy?" 2 Samuel 19:5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; CHAPTER XXV. THE RESTORATION. 2 Samuel 19:5-30 . O rouse one's self from the prostration of grief, and grapple anew with the cares of life, is hard indeed. Among the poorer classes of society, it is hardly possible to let grief have its swing; amid suppressed and struggling emotions the poor man must return to his daily toil. The warrior, too, in the heat of conflict has hardly time to drop a tear over the tomb of his comrade or his brother. But where leisure is possible, the bereaved heart does crave a time of silence and solitude; and it seems reasonable, in order that its fever may subside a little, before the burden of daily work is resumed. It was somewhat hard upon David, then, that his grief could not get a single evening to flow undisturbed. A rough voice called him to rouse himself, and speak comfortably to his people, otherwise they would disband before morning, and all that he had gained would be lost to him again. In the main, Joab was no doubt right; but in his manner there was a sad lack of consideration for the feelings of the king. He might have remembered that, though he had gained a battle David had lost a son, and that, too, under circumstances peculiarly heart-breaking. Faithful in the main and shrewd as Joab was, he was no doubt a useful officer; but his harshness and want of feeling went far to neutralize the benefit of his services. It ought surely to be one of the benefits of civilization and culture that, where painful duties have to be done, they should be done with much consideration and tenderness. For the real business of life is not so much to get right things done in any way, as to diffuse a right spirit among men, and get them to do things well. Men of enlightened goodness will always aim at purifying the springs of conduct, at increasing virtue, and deepening faith and holiness. The call to the royal bridegroom in the forty-fifth Psalm is to "gird his sword on his thigh, and ride forth prosperously, because of truth, and meekness, and righteousness ." To increase these three things is to increase the true wealth of nations and advance the true prosperity of kingdoms. In his eagerness to get a certain thing done, Joab showed little or no regard for those higher interests to which outward acts should ever be subordinate. But David felt the call of duty - "He arose and sat in the gate. And they told unto all the people saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent." And very touching it must have been to look on the sad, pale, wasted face of the king, and mark his humble, chastened bearing, and yet to receive from him words of winning kindness that showed him still caring for them and loving them, as a shepherd among his sheep; in no wise exasperated by the insurrection, not breathing forth threatenings and slaughter on those who had taken part against him; but concerned as ever for the welfare of the whole kingdom, and praying for Jerusalem, for his brethren and companions' sakes, "Peace be within thee." It was now open to him to follow either of two courses: either to march to Jerusalem at the head of his victorious army, take military possession of the capital, and deal with the remains of the insurrection in the stern fashion common among kings; or to wait till he should be invited back to the throne from which he had been driven, and then magnanimously proclaim an amnesty to all the rebels. We are not surprised that he preferred the latter alternative. It is more agreeable to any man to be offered what is justly due to him by those who have deprived him of it than to have to claim it as his right. It was far more like him to return in peace than in that vengeful spirit that must have hecatombs of rebels slain to satisfy it. The people knew that David was in no bloodthirsty mood. And it was natural for him to expect that an advance would be made to him, after the frightful wrong which he had suffered from the people. He was therefore in no haste to leave his quarters at Mahanaim. The movement that he looked for did take place, but it did not originate with those who might have been expected to take the lead. It was among the ten tribes of Israel that the proposal to bring him back was first discussed, and his own tribe, the tribe of Judah, held back after the rest were astir. He was much chagrined at this backwardness on the part of Judah. It was hard that his own tribe should be the last to stir, that those who might have been expected to head the movement should lag behind. But in this David was only experiencing the same thing as the Son of David a thousand years after, when the people of Nazareth, His own city, not only refused to listen to Him, but were about to hurl Him over the edge of a precipice. So important, however, did he see it to be for the general welfare that Judah should share the movement, that he sent Zadok and Abiathar the priests to stir them up to their duty. He would not have taken this step but for his jealousy for the honour of Judah; it was the fact that the movement was now going on in some places and not in all that induced him to interfere. He dreaded disunion in any case, especially a disunion between Judah and Israel. For the jealousy between these two sections of the people that afterwards broke the kingdom into two under Jeroboam was now beginning to show itself, and, indeed, led soon after to the revolt of Sheba. Another step was taken by David, of very doubtful expediency, in order to secure the more cordial support of the rebels. He superseded Joab, and gave the command of his army to Amasa, who had been general of the rebels. In more ways than one this was a strong measure. To supersede Joab was to make for himself a very powerful enemy, to rouse a man whose passions, when thoroughly excited, were capable of any crime. But on the other hand, David could not but be highly offended with Joab for his conduct to Absalom, and he must have looked on him as a very unsuitable coadjutor to himself in that policy of clemency that he had determined to pursue. This was significantly brought out by the appointment of Amasa in room of Joab. Both were David's nephews, and both were of the tribe of Judah; but Amasa had been at the head of the insurgents, and therefore in close alliance with the insurgents of Judah. Most probably the reason why the men of Judah hung back was that they were afraid lest, if David were restored to Jerusalem, he would make an example of them; for it was at Hebron, in the tribe of Judah, that Absalom had been first proclaimed, and the people of Jerusalem who had favoured him were mostly of that tribe But when it became known that the leader of the rebel forces was not only not to be punished, but actually promoted to the highest office in the king's service, all fears of that sort were completely scattered. It was an act of wonderful clemency. It was such a contrast to the usual treatment of rebels! But this king was not like other kings; he gave gifts even to the rebellious. There was no limit to his generosity. Where sin abounded grace did much more abound. Accordingly a new sense of the goodness and generosity of their ill-treated but noble king took possession of the people. "He bowed the heart of the men of Judah, even as the heart of one man, so that they sent this word unto the king. Return thou, and all thy servants." From the extreme of backwardness they started to the extreme of forwardness; the last to speak for David, they were the first to act for him; and such was their vehemence in his cause that the evil of national disunion which David dreaded from their indifference actually sprang from their over-impetuous zeal. Thus at length David bade farewell to Mahanaim, and began his journey to Jerusalem. His route in returning was the reverse of that followed in his flight. First he descends the eastern bank of the Jordan as far as opposite Gilgal; then he strikes up through the wilderness the steep ascent to Jerusalem. At Gilgal several events of interest took place. The first of these was the meeting with the representatives of Judah, who came to conduct the king over Jordan, and to offer him their congratulations and loyal assurances. This step was taken by the men of Judah alone, and without consultation or co-operation with the other tribes. A ferry-boat to convey the household over the river, and whatever else might be required to make the passage comfortable, these men of Judah provided. Some have blamed the king for accepting these attentions from Judah, instead of inviting the attendance of all the tribes. But surely, as the king had to pass the Jordan, and found the means of transit provided for him, he was right to accept what was offered. Nevertheless, this act of Judah and its acceptance by David gave serious offence, as we shall presently see, to the other tribes. Neither Judah nor Israel comes out well in this little incident. We get an instructive glimpse of the hotheadedness of the tribes, and the childishness of their quarrels. It is members of the same nation a thousand years afterwards that on the very eve of the Crucifixion we see disputing among themselves which of them should be the greatest. Men never appear in a dignified attitude when they are contending that on some occasion or other they have been treated with too little consideration. And yet how many of the quarrels of the world, both public and private, have arisen from this, that someone did not receive the attention which he deserved! Pride lies at the bottom of it all. And quarrels of this kind will sometimes, nay often, be found even among men calling themselves the followers of Christ. If the blessed Lord Himself had acted on this principle, what a different life He would have led! If He had taken offence at every want of etiquette, at every want of the honour due to the Son of God, when would our redemption ever have been accomplished? Was His mother treated with due consideration when forced into the stable, because there was no room for her in the inn? Was Jesus Himself treated with due houour when the people of Nazareth took Him to the brow of the hill, or when the foxes had holes, and the birds of the air had nests, but the Son of Man had not where to lay His head? What if He had resented the denial of Peter, the treachery of Judas, and the forsaking of Him by all the apostles? How admirable was the humility that made Himself of no reputation, so that when He was reviled He reviled not again, when He suffered He threatened not, but committed Himself to Him that judgeth righteously! Yet how utterly opposite is the bearing of many, who are ever ready to take offence if anything is omitted to which they have a claim - standing upon their rights, claiming precedence over this one and the other, maintaining that it would never do to allow themselves to be trampled on, thinking it spirited to contend for their honours! It is because this tendency is so deeply seated in human nature that you need to be so watchful against it. It breaks out at the most unseasonable times. Could any time have been more unsuitable for it on the part of the men of Israel and Judah than when the king was giving them such a memorable example of humility, pardoning every one, great and small, that had offended him, even though their offence was as deadly as could be conceived? Or could any time have been more unsuitable for it on the part of the disciples of our Lord than when He was about to surrender His very life, and submit to the most shameful form of death that could be devised? Why do men not see that the servant is not above his lord, nor the disciple above his master? "Is not the heart deceitful above all things and desperately wicked"? Let him that thinketh he standeth take heed lest he fall. The next incident at Gilgal was the cringing entreaty of Shimei, the Benjamite, to be pardoned the insult which he had offered the king when he left Jerusalem. The conduct of Shimei had been such an outrage on all decency that we wonder how he could have dared to present himself at all before David, even though, as a sort of screen, he was accom