2 Sam. 7 and 1 Chron. 29
THERE is nothing in which the narrowness of the human heart is so manifested as in its apprehensions of divine grace. Legalism is that to which we are most prone, because it gives self a place, and makes it something. Now this is just the very thing which God will not allow. "No flesh shall glory in His presence," is a decree which can never be reversed. God must be all, do all, fill all, and give all.
When the Psalmist inquired, "What shall I render to the Lord for all His benefits" it was, no doubt, a godly inquiry; but what was the reply? "I will take the cup of salvation." The way to "render" to God is to "take" yet more largely from His bounteous hand. To be a thankful, unquestioning recipient of grace glorifies God far more than all we could render unto Him.
The gospel of the grace of God sets man entirely aside as a ruined, helpless, guilty being; as one that, if left to himself, can do naught but spoil everything, and act in opposition to every scheme of blessing that could be devised on his behalf. Hence God must be the great Actor in redemption. By His gracious and all-wise counsels alone, it was planned before ever the mountains were brought forth. By His irresistible power alone it was accomplished in "the one offering of Jesus Christ once for all;" and by His eternal Spirit alone can any poor dead sinner be quickened into life, and made to believe the glorious and peace-giving tidings thereof.
Now, this stops man's mouth altogether, so far as his own righteousness is concerned. It excludes boasting, for man cannot boast in a sphere from which he is shut out in every character, save that of an unworthy recipient. How happy should all this make us! How happy is it to be the subjects of such grace-grace which blots out all our sins, sets the conscience at rest, and sanctifies all the affections of the heart! Blessed forever be the fountain from which, and the channel through which, this saving grace flaws to guilty, bell-deserving sinners!
The 7th chapter of 2 Samuel is full of instruction as to the great principle of grace: the Lord had done much for his servant David; He had raised him from the depth of obscurity to an exceedingly high elevation, and David felt this, and was disposed to look around him, and survey the precious mercies which, in rich profusion, strewed his path. "And it came to pass, when the king sat in his house, and the Lord had even him rest round about from all his enemies, that the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains." Observe, "David sat in his house." He was surrounded by his own circumstances, and thought it needful to do something for God; but again, alas! he was in error as to his thoughts of building a house. The ark was within curtains, no doubt, because the time had not yet come for it to find a resting-place. God had ever moved in the fullest sympathy with His beloved people. When they were plunged in the furnace of Egyptian bondage, He was in a burning bush; when they were treading their long and dreary journey across the burning desert, His chariot traveled in company with them all the way, and he brought all his glory down into connection with the sand of the desert. When they stood beneath the frowning walls of Jericho, He was there as a man of war, with a sword drawn in His hand, to act in sympathy with them. Thus, at all times, God and His Israel were together: while they toiled, He toiled, and until they could rest, He would not rest. But David desired to build a house, and find a resting-place for God, while there were both "enemies and evil occurrent." He desired to retire from the position and service of a man of war, and enter upon those of a man of rest. This could not be. It was contrary to the thoughts and counsels of the God of Israel. “It came to pass that night, that the word of the Lord came unto Nathan, saying, Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. "The Lord would not allow another sun to rise without correcting the error of His servant; and His mode of correcting it was fully characteristic. He sets before him His own past actings toward Israel, and toward himself—He reminds him of how He had never sought a house or a rest for Himself, but had wandered up and down with His people, in all their wanderings, and been afflicted in all their afflictions." In all the places wherein I have walked with all the children of Israel, spake I a word with any of the tribes of Israel whom I commanded to feed my people Israel, saying, Why build ye not me a house of cedar?" What lovely, what soul-stirring grace breathes in these words! The blessed God came down to be a way-worn traveler with His traveling people. He would set his foot on the sand of the desert, because Israel was there; He caused His glory to dwell beneath a covering of badger's skins, because His redeemed ones were in militant circumstances. Jehovah sought not an house of cedar; it was not for that He had come down to visit His people in the hour of their affliction in Egypt; He had come down to give, not to take; to spend and be spent, not to exact; to minister, not to be ministered to. True, when the people had put themselves under a covenant of works, at Mount Horeb, God had to test them by a ministration which was characterized by the words "do" and "give;" but, ah! had they only walked in the power of God's original covenant with Abraham, they would never have, heard such words uttered in connection with the terrific thunders of Mount Sinai. When God came down to redeem them out of the hand of Pharaoh, and out of the house of bondage; when He bore them on eagles' wings, and brought them unto Himself; when He made a way through the sea for His ransomed to pass over, and overwhelmed the hosts of Egypt in the depths; when He showered down manna from heaven, and caused the refreshing stream to gush from the flinty rock; when He took His place in the pillar of fire by night, and the pillar of cloud by day, to guide them through the trackless desert; when He did all these things for them, and many more, surely it was not on the ground of anything they could give or do; but simply on the ground of His own everlasting love, and the covenant of grace made with Abraham. Yes, this was the ground of His acting toward them; and, as for aught they could do, it was only to reject His grace; trample on His laws; despise His warnings; refuse His mercies; stone His prophets; crucify His Son; resist His Spirit. Such were their actings, from first to last, the bitter fruits of which they are now reaping, and shall reap, until they are brought, humbly and thankfully, to bow to His covenant of grace.
Now, it was by bringing all this in review before David, that the Lord taught David his mistake in seeking to build an house. “Shalt thou build me an house? whereas, &c.... Now, therefore, so shalt thou say to my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: and I was with thee whithersoever thou wentest, and have cut off thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them anymore, as before-time, and as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the Lord telleth thee that He will make thee an house. "David is here taught that his own history, like' that of his people, was to be a history of grace from first to last. He is conducted, in thought, from the sheep-cote to the throne, and from the throne into the boundless ages of the future, and sees the whole course marked by the actings of sovereign grace. Grace had taken him up; grace had set him on the throne; grace had subdued his enemies; grace was to bear him onward; grace was to build up his throne, and his house, to all generations. It was all grace. David might justly feel that the Lord had done much for him: the house of Cedar was a great thing for the shepherd of Bethlehem; but what was it when compared with the future? What was all that God had done, compared with what He would do?" When thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish the throne of his kingdom forever. "Thus we see, that it was not merely his own short span of forty years that was to be characterized by such actings of grace; no, his 'house was spoken of" tor a great while to come," even forever.
Reader, to whom, think you, are we directed in all these wondrous promises made to David? Are we to regard them as fully actualized in the reign of Solomon? Surely not. Glorious as was the reign of that monarch, it by no means corresponded to the bright picture presented to David. It was, in one sense, but a passing moment, during which a bright gleam of sunshine flashed across Israel's horizon; for hardly are we conducted to the lofty pinnacle on which Solomon was elevated, when the chilling words fall on the ear, "But Solomon, loved many strange women," &c. Hardly has the cup of exquisite delight been raised to the lips, than it is dashed to the ground, and the disappointed heart cries out, "Vanity of vanities, all is vanity." "All is vanity and vexation of spirit.”
The book of Ecclesiastes will tell us how far short the reign of Solomon came of actualizing the magnificent promises made to David in this 7th chapter of 2 Samuel. In that book we trace the yearnings of a heart that felt an aching void, and was ranging through creation's wide domain, in search of a satisfying object, but ranged in vain. We must, therefore, look beyond the reign of Solomon to a greater than he, even to Him, of whom the Spirit in Zacharias speaks, in that fine prophecy in Luke 1—"Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began; that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant, the oath which He aware to our father Abraham." Again, in the angel's address to Mary, "Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end." Here the heart can repose without a single check. There is no doubt, no hesitation, no interruption, no exception. We feel that we have beneath our feet a solid rock, the Rock of Ages, and that we are not, like the writer of Ecclesiastes, constrained to lament the absence of an object capable of filling our hearts, and satisfying our desires; but rather, as someone has observed, like the bride in the Canticles, to confess our entire lack of capacity to enjoy the glorious object presented to us, who is the "fairest among ten thousand, and altogether lovely.”
“Of His kingdom there shall be no end." The foundations of His throne are laid in the deep recesses of eternity; the stamp of immortality is upon His scepter, and of incorruptibility upon His crown.
There shall be no Jeroboam then, to seize upon ten parts of the kingdom; it shall be one undivided whole forever, beneath the peaceful sway of Him who is "meek and lowly of heart." Such are God's promises to the house of His servant David. Well might the astonished recipient of such mercies, when speaking of all that had been done for him, exclaim, "And this was yet a small thing in thy sight, O Lord God." What was the past, when compared with the future? Grace shone in the past, but glory glistened in the future. "The Lord will give grace and glory." Grace lays the foundation; glory garnishes the superstructure. This is true of all; it is true, in an eminent degree, of the Church, as we learn from the Epistle to the Ephesians " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies with Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love.... To the praise of the glory of His grace, wherein He bath made us accepted in the beloved.... That in the dispensation of the fullness of times... we should be to the praise of His glory. "And again, “But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, bath quickened us together with Christ (by grace ye are saved), and bath raised us up together, and made us sit together in the heavenlies in Christ Jesus; that in the ages to come, He might show the exceeding riches of His grace, in His kindness toward us through Christ Jesus.”
Here we have grace and glory set forth most blessedly: grace securing, on immutable principles, the full forgiveness of sins, through the precious blood of Christ, and full acceptance in His beloved Person; glory in the distance, gilding with its immortal beams the ages to come. Thus it is that the word of God addresses itself to two great principles in the soul of the believer, viz., faith and hope. Faith reposes upon the past, hope anticipates the future; faith leans upon God's work already accomplished, hope looks forward, with earnest desire, to His actings yet to be developed. This puts the Christian into a deeply interesting position; it shuts him up to God for everything. As to the past, he leans on the cross; as to the present, he is sustained and comforted by the priesthood and promises; and as to the future, he "rejoices in hope of the glory of God.”
But let us inquire, what was the effect produced upon David by all this burst of grace and glory on his spirit? One thing is certain, it effectually corrected his mistake in seeking, as another has said, to exchange the sword for the trowel. It made him really feel his own thorough littleness, and the greatness of God in His counsels and actings. "Then went king David in and sat before the Lord, and he said, Who am I, O Lord God?" It is impossible to convey, in human language, the deep experience of David's soul, as expressed in his attitude and inquiry on this occasion. First, as to his attitude, "he sat." This gives us the idea of the most complete repose in God, without a single intervening cloud. There is no doubt, no suspicion, no hesitancy. God, as the mighty and gracious Actor, filled his soul's vision, and hence, to have entertained a doubt would be calling in question either God's willingness or ability to do all that He had said. How could he doubt? Impossible! The record of the past furnished too many substantial arguments in proof of both the will and ability of God to admit of a doubt on the subject.
And truly blessed is it thus to realize our place before the Lord—to allow the heart to dwell upon His wondrous ways of grace—to sit in His presence in the full, unclouded sense of His pardoning love. True, it is hard to understand why it should be so—why He should set His love on creatures such as we. Yet, so it is; and we have only to believe and rejoice but observe his inquiry, "Who am I?" Here we have the hiding of self. David felt that he had nothing whatever to do in the matter. God was all, and self nothing, with king David, when he sat before the Lord. He no longer speaks of his actings, his house of cedar, his plan of building a house, &c. No; he expatiates on the actings of God, and his own little doings sink into their proper nothingness, in his estimation. The Lord had said, "Shalt thou build me an house?" And again, "The Lord telleth thee, that He will make thee an house." In other words, the Lord taught David that He should be superior in everything, and that He could not, therefore, be anticipated in building a house. This might seem an easy lesson; but all who know anything of their own proud, self-righteous hearts, know that it was far otherwise. Abraham, David, Job, Paul, and Peter experienced the difficulty of hiding self and exalting God. This is, in fact, the most difficult lesson for a man to learn; for his whole being, naturally, is based upon the very opposite; viz., the exaltation of self, and the setting aside of God.
It is needless to adduce any proofs of this; Scripture and experience alike demonstrate the fact that man seeks to be somewhat; and this cannot be attempted without setting aside the claims of God. Grace, however, reverses the matter, and makes man nothing, and God everything. "Is this the manner of man?" (νομος ανθρωπου.) No, indeed, it is not the manner or law of man, but it is the manner of God. Man's manner is to set himself up, to rejoice in the works of his own hands, to walk in the sparks of his own kindling; God's manner, on the contrary, is to turn man away from himself, to teach him to look upon his own righteousness as filthy rags, to loathe and abhor himself, and repent in dust and ashes, and cling to Christ, as the shipwrecked mariner clings to the rock. Thus was it with David, when he sat before the Lord, and losing sight of himself, allowed his soul to go out in holy adoration of God and His ways. This is true worship, and is the very reverse of human religiousness. The former is the acknowledgment of God, by the energy of faith; the latter is the setting up of man, in the spirit of legalism. No doubt, David would have appeared to many a more devoted man, when seeking to build a house for the Lord, than when sitting in His presence. In the one case, he was trying to do something; in the other, he was apparently doing nothing. Like the two sisters at Bethany, of whom one would seem, in the judgment of nature, to have been doing all the work, and the other to have been sitting idle. How different are God's thoughts! David, sitting before the Lord, was in a right position; whereas David, seeking to build, was in a wrong one.
It must, however, be observed, that while grace leads us away from our own actings, it does not hinder real acting for God. Far otherwise. It only hinders unintelligent acting. It does not abolish service, it only puts it in its right place. Hence, when David's soul was restored—when he learned that he was not the man, nor his the time, to lay aside the sword, and take up the trowel, how readily did he acquiesce! How readily did he draw forth his sword from its scabbard, and take his place once more in the field of battle! How ready was he to be the militant servant to the end, and allow the curtain to drop upon him in that character! How ready was he to retire, and allow another to do the work!
In chapter 8 we find David smiting, slaying, taking, and thus earning for himself a still more extensive fame as a man of war, and proving how effectually he had learned the Lord's lesson. Thus will it ever be with all who learn the meaning of grace and glory. It matters little what the character of service may be, whether building the house or subduing the foes of the Lord; all is alike. The true servant is ready for anything. David came forth from amid the holy repose of the Lord's house, to fight the Lord's battles, in order that, by his fighting, he might clear the ground for another to lay the foundation of that house which his heart had so fondly desired to build. Truly this was the denial of self, David was the servant throughout. In the sheepfold, in the valley of Blab, in the house of Saul, on the throne of Israel, he maintained the character of a servant.
But we must pass to other scenes, in order to learn other and deeper principles in reference to David's connection with the house of God. He had to learn, in a remarkable manner, where the foundation of the Lord's house was to be laid. Let the reader turn to the 21st chapter of 1 Chronicles and read it. It is parallel with 2 Sam. 24, and furnishes the account of David's fall in numbering the people. He became proud of his hosts, or rather the Lord's hosts, which he would fain regard as his. He desired to count his resources, and alas! he had to learn the emptiness thereof; the sword of the destroying angel mowed down seventy thousand of his boasted numbers, and brought home to his conscience, in terrible solemnity, his grievous sin in attempting to number the Lord's people. It, however, had the effect of eliciting much of the sweet, self-renouncing grace that was in David.
Hear his touching words, as he exposes his own bosom to the stroke of judgment: "And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? Let thine hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people, that they should be plagued. "This was precious grace. He learned to say, “thy people," and was ready to stand between them and the foe.
But there was mercy in the midst of wrath. By the threshing-floor of Ornan the Jebusite, the angel of judgment sheathed his sword. "Then the angel of the Lord commanded Gad to say to David, that David should go up, and set up an altar unto the Lord in the threshing-floor of Ornan the Jebusite." Here, then, was the spot where mercy triumphed, and caused her voice to be heard above the roar of judgment. Here the blood of the victim flowed, and here the foundation of the Lord's house was laid. "At that time, when David saw that the Lord had answered him in the threshing-floor of Ornan the Jebusite, then he sacrificed there. For the tabernacle of the Lord, which Moses made in the wilderness, and the altar of the burnt-offering, were at that season in the high place at Gibeon: but David could not go before it to inquire of God: for he was afraid, because of the sword of the angel of the Lord. Then David said, This is the house of the Lord God, and this is the altar of the burnt offering for Israel. And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God." Blessed discovery! By no other process could David have been so effectually, so impressively, so solemnly taught the place where the Lord's house should be built. Had the Lord pointed to Mount Moriah, and told David to fix upon a spot there to build the house, he never could have had such an idea of its deep significance. But why speak thus? The Lord knows how to lead His people, and to instruct them in the deep secrets of His mind. He taught His servant David by the instrumentality of judgment first, and mercy after wards, and thus led him to the very spot where He would have His temple built. It was by his necessities he learned about the temple of God, and he went forth to make preparation for it as one who had learned God's character by his own thorough failure.
“This is the house of the Lord God." The place where mercy rejoiced against judgment—the place where the blood of the victim flowed—the place where David had his sin blotted out. This was very different from going to build on the ground of his dwelling in a house of cedar, as in 2 Sam. 7 Instead of saying, "Lo, I dwell in an house of cedar," he might say, "Lo, I am a poor, pardoned sinner." It is one thing to act on the ground of what we are; and quite another thing to act on the ground of what God is. The house of God must ever be the witness of His mercy, and this holds good whether we look at the temple of old or the Church now. Both show forth the triumph of mercy over judgment. At the cross we behold the stroke of justice falling upon a spotless victim, and then the Holy Ghost came down to gather men around the Person of Him who was raised from the dead. Just as David began to gather the hewed stones, and the materials for the joinings of the house, the moment the place of the foundation was settled. The Church is the temple of the living God, of which Christ is the chief corner stone. The materials for this building were all provided, and the place of its foundation purchased, in the season of Christ's trouble; for David represents Christ in His sufferings, as Solomon represents Him in His glory. David was the man of war, Solomon the man of rest.
David had to grapple with enemies; Solomon was able to say, "There is neither enemy nor evil occurrent." Thus do these two kings shadow forth Him who, by His cross and passion, made ample provision for the building of the temple which shall be manifested, in divine order and perfectness, in the day of His coming glory.
David proved, in the end, that though his judgment as to the time of building the house needed to be corrected, his affection for the house itself was not the less fervent. He says, at the close, "Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood: onyx-stones, and stones to be set, glistening stones and of divers colors, and all manner of precious stones, and marble stones in abundance." (1 Chron. 29:2.) Thus does grace put service into its proper place, and not only so, but imparts an energy to it which ill-timed service can never exhibit. David had learned lessons when he sat in the Lord's presence, and when he stood on the threshing-floor of Oman the Jebusite, which wonderfully fitted him for making the needed preparations for the temple. He could now say, "I have prepared with all my might." And again, "Because I have set my affection to the house of my God, I have, of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house." His strength and affection were both devoted to a work which was to be brought to maturity by another.
Grace enables a man to hide himself and make God his object. When David's eye rested on the glittering pile which his devoted heart had raised, he was able to say, "Of thine own have we given thee." “Blessed be thou, Lord God of Israel our father, forever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honor come of thee, and thou reignest over all; and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now, therefore, our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. For we are strangers before thee, and sojourners, as were all our fathers; our days on the earth are as a shadow, and there is none abiding. O Lord our God, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own." “Who am I?" What a question! David was nothing, and God was all and in all. If ever he had entertained the thought that he could offer anything to God, he entertained it no longer. It was all the Lord's, and He, in His grace, had allowed them to offer it all. Man can never make God his debtor, though he is ever seeking to do so. The 50th Psalm, the 1st of Isaiah, and the 17th of Acts, all prove that the unceasing effort of man, whether Jew or Gentile, is to give something to God; but it is a vain effort. The reply to man, thus endeavoring to make God his debtor, is," If I were hungry, I would not tell thee." God must be the giver, man the receiver." Who," says the apostle," hath first given to Him?" The Lord will graciously take from those who are taught to say," Of thine own have we given thee," but eternity will declare God to be THE GREAT FIRST GIVER. Blessed that it should be so! Blessed for the poor, guilty, broken-hearted sinner, to recognize in God the giver of all—of life, pardon, peace, holiness, everlasting glory! Happy was it for David, as he drew near the end of his chequered career, to hide both himself and his offerings behind the rich abundance of divine grace! Happy for him to know, as he handed the plan of the temple to Solomon, his son, that it should ever be the monument of God's triumphant mercy! The house was, in due time, to rise in magnificence and splendor from its foundation; the effulgence of the divine glory was yet to fill it from end to end; yet would it never be forgotten that it stood on that sacred spot where the devastating progress of judgment had been stayed by the band of sovereign mercy, acting in connection with the blood of a spotless victim.
And, my reader, in passing from the temple of Solomon to that which in the latter day shall arise in the midst of God's beloved people, how fully may we trace the development of the same heavenly principles! Still more, when we pass from the earthly to the heavenly temple, may we behold the glorious triumph of mercy over every barrier; yea, rather, the glorious harmony effected between mercy and truth, righteousness and peace. From amid the brightness of millennial glory, shall Israel below, and the Church above, look backward to the cross as the place where justice sheathed its sword, and the hand of mercy began to erect that superstructure which shall shine, with everlasting light and glory, to the praise and honor of God, the blessed giver of all.