David the Man: August 2014
Table of Contents
David the Man
The name David means “well-beloved.” It is hard to read about him without being attracted to him as Jonathan was. And yet we read in more detail about his failures than any other person in God’s Word. His name appears over 1100 times, more than any other other person in the Bible. We cannot hope to get more than a glimpse of him, and not likely a very balanced one, in the next few pages. In this issue we will concentrate on his personal life. In the next we will look at him as a king. We have much to learn from David’s life, as a man after God’s own heart, as well as the ways of God’s grace and government with us as seen in David’s life. And best of all, as expressed by C.H. Mackintosh, “In a word, David stands before us as the marked type of the Lord Jesus, who, when He appeared amongst men, was despised, overlooked, and forgotten. And may I just add here, that we shall find, in ranging through David’s instructive history, how strikingly he shadowed forth the true beloved of God.”
God’s Commendations of David
What a man says or thinks of himself is of little worth. What others say of him may be of some value. But what God says of a man is of profound importance, for it is God who has spoken.
Consequently, when we read of God’s characterizations of His servants we do well to consider what He has recorded, for in so doing we learn what is of value to God in the lives of His people. There are three descriptive expressions recorded of David that are particularly complimentary to him and at the same time uniquely challenging to us.
A Man After God’s Heart
Paul, in his address to the Jews in Antioch of Pisidia, clearly identifies David as the man God chose to rule His people: “And when He had removed him [Saul], He raised up unto them David to be their king; to whom also He gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will” (Acts 13:22).
A man after God’s own heart! What believer does not long for such a commendation to be true of him? Varied and good reasons have been advanced as to why David was spoken of in this way, but one attribute that was always true of David was that he cared for the sheep, both literally, and figuratively of the people of God (Psalm 100:3). As such, he prefigured the Lord Jesus, that good, great and chief Shepherd of the sheep. In Nathan’s parable to David when he had sinned against Uriah in taking his wife Bathsheba, what evoked David’s anger was the reported cruelty of a man who stole and killed another man’s lamb. Years later, when David sinned in numbering the people, it was again the thought of the sheep that brought David to repentance, “But as for these sheep, what have they done?” (1 Chron. 20:17).
The Lord rejected Saul (typical of the first man). But David was a man after God’s heart. He prefigured “the second man,” one motivated and governed by desires entirely different from man in the flesh. God is looking for men after His own heart to shepherd and feed His people today. Saul’s moral history began with lost asses which he did not find, an apt illustration of stubborn and rebellious man (1 Samuel 9:3; Job 11:12); By way of contrast, the first mention of David was that he was keeping the sheep (1 Samuel 16:11) which he kept (1 Sam. 17:34). Someone who does not demonstrate genuine love for the Lord’s people is clearly not in alignment with God’s desires.
The Sweet Psalmist of Israel
“Now these be the last words of David. David ... the sweet psalmist of Israel (2 Samuel 23:1).
David was a psalmist. A psalm has particularly to do with the experiences and feelings of the people of God, especially in times of trial, whether a godly Jew under Mosaic law (such as we have in the Davidic psalms), or Christian psalms (not part of inspired scripture) that we, who are under grace, may sing today. In each instance, the expressions in these psalms are a great advance beyond the sentiments and feelings that issue forth from the songs of the world. We are not indifferent to trials, but the Lord has given us recourse in psalms, most of which exist as fruit from a suffering saint who has found the comfort and support of God in difficulties.
But David was more than a psalmist; he was the psalmist “of Israel.” The world has it songs. But David was not the psalmist of the Gentiles. His contemplations were of Jehovah, His ways and His people.
But David was not only the psalmist of Israel; he is referred to as “the sweet psalmist of Israel.” Consider the sweetness of comfort afforded through the psalms of David written in times of trouble, and even, in some instances, trials that he had brought upon himself! Perhaps we have each had opportunity to witness sweetness in the life of a saint of God that was produced by submission to the Lord in trial. Some of those afflicted were well-taught in the scriptures; others were not. Some were old; others were young. Some endured sorrow and suffering for faithfulness; others because of their unfaithfulness. Yet, with each, in accepting their particular trial from the hand of the Lord, the Spirit of God produced sweetness in their life that bore testimony that such fruit was a result of His work and His sufficiency. It is painful to observe a saint of God at the end of his life unhappy in his soul, filled with resentment, bitterness and complaints against others. But on the other hand, it is uplifting to our souls to witness a believer at the end of his earthly journey resting on the faithfulness of God and rejoicing at the thought of being with Christ.
He Served His Own Generation
“For David, after he had served his own generation by the will of God, fell on sleep” (Acts 13:36).
Whether railed against by Goliath in the valley of Elah, hunted by Saul on the mountains of Engedi, seeking refuge in the cave of Adullam, hiding in the woods of Ziph, or exalted on the throne in Jerusalem, David served his own generation. This is our privilege today. Some have discounted service as if it were just “activity;” David labored and sacrificed for the glory of the Lord and for the good of others. The Spirit of God characterizes this service as done “by the will of God.” In the final analysis, what is of greater importance than doing the will of God? Let us not waste time wishing we lived at some other time or in some other place. There is a unique work for us each to do in the day and place in which we live, and we, by God’s grace, can serve our generation by the will of God until our work is done.
W. J. Brockmeier
Ziklag
In dwelling upon the history before us, it is well for us to remember what we ourselves are, lest we be found pointing out the lapses of others in a spirit of self-complacency. The history is that of men “of like passions with us,” for man is the same in every age. But we also learn that God is the same, and we see the wonderful revelations of His character in the deeply-interesting sketches with which the Old Testament history abounds.
Few characters exhibit more variety of experience than David; he truly knew the depths and heights which mark the course of the man of faith. But God’s grace is magnified by man’s ruin, and the more keenly the ruin is felt, the more highly the grace is valued. Thus it was with David. He felt his sins, groaned under them, confessed them and judged them, in the presence of God. There is a great difference between a man ignorant of his sins while walking in self-complacency, and one deeply conscious of his sins, yet happy in the full forgiveness of them. This introduces us to the circumstances connected with David in Ziklag — circumstances which fully manifest human infirmity and divine grace and mercy.
David’s Faith Falters
“And David said in his heart, I shall now perish one day by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines” (1 Sam. 27:1). This was David’s second visit to the land of the Philistines. How completely must he have lost the sense of God’s sufficiency when he could say, “There is nothing better for me than that I should speedily escape into the land of the Philistines!” He had allowed circumstances to come between his soul and God. When we slip off the narrow path of faith, we are liable to run into the wildest extremes. Nothing short of grace divine can enable us to pursue a course of steady devotedness. If left to ourselves, there is no extreme of evil that we may not run into.
In following David in his further sojourn in the land of the Philistines, we only find fresh cause of humiliation. He obtains the grant of Ziklag, where he sojourns for sixteen months, during which period, though free from all fear of Saul, he was at a distance from God. It would have been much happier for David to have remained in a position which left him exposed to Saul, while enjoying the protection of the God of Israel, than to seek safety from the king of Gath. David, however, accepted Ziklag, and he now acts the part of a positive deceiver. He wages war on the Geshurites and Gezrites, and tells a lie about it, lest he should again lose his self-chosen place of protection. So far does he proceed in his unhappy course, that when Achish proposes to him to act as ally to the Philistines, his answer is, “Surely thou shalt know what thy servant can do. And Achish said to David, Therefore will I make thee keeper of my head for ever” (1 Sam. 28:2). Here, then, we have a strange anomaly — the anointed king of Israel about to be made keeper of the head of a Philistine, and about to draw the sword against the armies of the living God. It is difficult for us to determine where all this would have ended, had David been left to the full results of his false position. But God was graciously watching His poor wanderer, and had rich and manifold mercies in store for him, as well as some humbling lessons and painful exercises of soul.
Ziklag Falls
The Lord would not allow David to appear in the field against Israel. He sent him back, in order that He might deal with him in secret about his course. “And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the south, and Ziklag, and smitten Ziklag, and burned it with fire; and had taken the women captives that were therein. They slew not any, either great or small, but carried them away, and went on their way” (1 Sam. 30:1-2). David is here made to feel the bitter result of his having gone to Achish for help in the day of his need. “Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep ... . And David was greatly distressed, for the people spake of stoning him” (1 Sam. 30:4, 6). In all this God was dealing with His dear child, not to crush him, but to bring him to a right sense of the course he had been pursuing amongst the Philistines. He was cast off by those on whose protection he had thrown himself; his place of refuge was burned; his wives and property were gone; and lastly, his companions, those who had followed him in all his wanderings, were threatening to stone him.
Encouraged in the Lord
Thus was David sunk to the very lowest ebb; all creature streams were dried up. But David was a man of faith after all; he knew the Lord, and His “boundless stores of grace.” This was his joy and comfort in this exceedingly dark moment of his career. He had never before been so tested — had never met such an overwhelming array of circumstances before. Yet God was sufficient, and David knew this. Hence we read, “David encouraged himself in the Lord his God.” God is above all, beyond all, beneath all; the heart that apprehends Him is lifted above all the trials and difficulties of the way. For us, there is no condition in which the Christian can find himself in which he may not count upon God. Whatever be the burden, the trial, the sorrow, or the need, God is more than equal to all, and it is the province of faith to use Him. May we know the true blessedness of this!
Blessed be our God, “All things work together for good to them that love God” (Rom. 8:28). The Lord makes the very failure of His children to yield them blessing, inasmuch as it leads them to seek more prayerful vigilance of spirit, and a closer walk with Him. Humbling as David’s Ziklag experience must have been to him, we may be sure he would not have been without it. It taught him more of the deep reality of God’s grace and faithfulness; it enabled him to see, that when brought down to the very bottom of human things, he could find God there in all the fullness of His grace. This was a valuable lesson, and it will be our place to learn from it also.
Recovery
The result of David’s faith was that he was able to recover all. “And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all” (1 Sam. 30:19). More than this, David was able to take a great deal of spoil, so that he had much more than he had before. So it is with us; the result of going through God’s government in the right spirit always gives us far more than we had before, for we have learned more of His grace.
But David was also fully restored in his soul. When formerly he had been ready to go out with Achish, king of the Philistines, against Israel, he now sends part of the spoil to the men of Judah — to “all the places where David and his men were wont to haunt” (1 Sam. 30:31). This is the effect of the enjoyment of God’s grace; we are led to show that same grace to others. We are delivered from the world and its fickle protection, and ready to show the character of Christ toward our brethren.
Adapted from
C. H. Mackintosh
Judging the Root
The occasion and details of David’s conduct with Bathsheba are well-known, as being perhaps the lowest point of David’s life. The Lord had picked him out from among all of Jesse’s sons to become king of Israel. He had been David’s strength and encouragement when he was called to play his harp before Saul, when he killed Goliath, and when he became a warrior in Saul’s army. More than this, the Lord had protected him in a wonderful way all the time that Saul hunted him, when David was compelled to flee for his life. Finally, the Lord had made him king, first of all over Judah, then over all Israel. Over the next few years, his enemies were subdued before him, and his kingdom was in peace.
However, this very peace and prosperity ultimately was his undoing, for instead of going out to battle with his troops, as he had done before, he chose to leave this work to his army with its captains, while he relaxed at home. No doubt he felt that, in middle life, he had earned a little peace and quiet, and a chance to enjoy the fruit of his many battles and military campaigns. While walking on his roof one evening, his eye fell on a beautiful woman who was washing herself, and lust led to adultery, with subsequent conception. We well know how David at first brought her husband Uriah home from the war, seeking to make it look as if Uriah had fathered the child. When this did not work, and Uriah refused to go down to his house, David arranged for Joab, the captain of his army, to place Uriah in “the forefront of the hottest battle,” in order that he might be killed by the enemy. This tactic seemed to work, for Uriah was killed, and David was left with Bathsheba, whom he took for his own wife when her time of mourning was over. In due course Bathsheba bore David a son.
Failure and Restoration
While this was indeed a most disgraceful act, the Spirit of God uses the occasion to bring out a number of important aspects of failure and restoration, and we do well to pay attention to them. Of course, in his day David did not know anything about full redemption through the blood of Christ, nor did he have the peace in his heart that comes from knowing that “by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). He did not know anything about the high priesthood of Christ, or the advocacy of Christ, both of which are wonderful realities for the believer today. Yet his conduct in confession and restoration is a model of how we, as believers in this dispensation of grace, should approach God after we have sinned.
We find the details of David’s confession and restoration in Psalm 51. First of all, he recognizes that the sin has been before God, for he says, “Against Thee, Thee only have I sinned, and done this evil in Thy sight” (Psa. 51:4). At first glance, this remark might seem to denote a callous and indifferent attitude toward the suffering that his actions had caused others. However, this is not so. In no way did David belittle the effect of his sin on others, especially on Uriah; rather, his statement shows us that true repentance and restoration can come only when we recognize the seriousness of the sin before God. The realization of the effect of sin on others may well produce remorse, especially when we are found out, but “the sorrow of the world worketh death” (2 Cor. 7:10). On the other hand, “Godly sorrow worketh repentance to salvation not to be repented of” (2 Cor. 7:10), and this comes only when we get into the presence of God. Whatever may be the effect of our sin on others, it pales when we consider its seriousness before God. If the sin is viewed in its right character before God, we will never minimize its effect on our fellow man.
Broken and Contrite
Secondly, we find that David recognizes the futility of mere sacrifice, if the heart is not right. “Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering” (Psa. 51:16). No, he understood that “the sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psa. 51:17). Both are needed, for together they bring us into true humiliation before God, and true repentance. When the heart is right, the sacrifice can be accepted.
So it is with us today. We may want to make amends for what we have done, and even to confess it before God. But before the fullness of Christ’s sacrifice can be felt in the soul, and the fact that the sin has already been atoned for, we must recognize the depth of our sin, and be in true humility before God. This takes time, and this is why the one who was defiled (in Numbers 19) must be purified on both the third day and the seventh day. He must first realize the magnitude of sin in the presence of grace, before he could realize the magnitude of God’s grace in the presence of sin. A broken spirit and a broken heart before God are the means to this point. It is for this reason that David could pray, “Take not the spirit of Thy holiness from me” (Psa. 51:11 JND).
The Fruit and the Root
Finally, we see the Lord working in David’s heart to bring him to the point where he judges not merely the act of sin, but also the root of it. In this connection it is very instructive to notice that when Nathan brings David’s sin to his attention, he focuses, not on the initial act of adultery, but rather on the attempt to cover it up. In fact, Nathan does not specifically mention the original act of adultery at all. It is not that lust was not involved; it was. It is not that adultery is not wrong, and seriously wrong; it is. But these were not the roots of the problem. Rather, it was David’s abuse of his power and authority as a king that were behind all of this, for no other man would normally have been able to see Bathsheba washing herself; only one on a high roof could do so. No other man would have been able to find out easily who she was, and been able to summon her to him. No other man could have manipulated men and events, first of all to bring Uriah home from the war, and then to send him back, with secret instructions to place him in a place of extreme danger so that he would be killed. It was this root that needed to be judged, and happily, it seems from subsequent history that David did so. Later, at the time of Absalom’s rebellion, David took the place of utmost humility. He was willing to send the ark back to Jerusalem, even if he were not able to be restored to his throne. He was willing to allow Shimei to curse him, if God so allowed.
So it should be with us. When we have sinned, often we judge the act of sin without getting to the root. Then, because the root is still there, we tend to repeat the sin at a later date. More than this, we may commit another sin that seems quite different from the first, but that ultimately has the same root. A bad root can have many bad shoots. As another has rightly remarked, “What we do is sin, but what we are in our sinful fallen nature is much worse.” The fruit is bad, but the root much more so. Often too, the root, to a casual observer, may not seem to be directly related to the fruit; they may appear quite different, and there are other examples of this in the Word of God. When Abraham told Abimelech that his wife Sarah was his sister, it might have seemed on the surface to be simply the fear of man. However, the real root was his lack of faith in God, which normally was his strong point. Job’s anger with his friends might seem to be a lack of patience, but the real root of the problem was pride in himself, for what grace had produced in him. It was this pride that made him bitterly resent the false accusations of his friends. Peter’s denial of the Lord might seem once again to be merely the fear of man, but the root of the problem was that he thought he loved the Lord more than the other disciples. In seeking Peter’s public restoration, it was this latter issue that the Lord brought up to him in John 21:15 — “Lovest thou Me more than these?”
In summary, we may say that all restoration is of God, and He delights to do so. David recognized this in Psalm 23 — “He restoreth my soul.” When we get into the presence of God, we find that everything is seen in its right light, and we are led to confess our sins, not merely to ask for forgiveness. When we have confessed our sins, we find that the Lord not only forgives them, but also helps us to deal with the root. He is faithful, not only to “forgive us our sins,” but also to “cleanse us from all unrighteousness” (1 John 1:9).
W. J. Prost
The Sword and the Peace Offering
“And Satan stood up against Israel, and provoked David to number Israel. And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it ... . Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew the sword; and Judah was four hundred threescore and ten thousand men that drew the sword” (1 Chron. 21:1-5).
Earlier the Lord had said, “I appoint unto you a kingdom ... ” God’s purpose is one thing, and His government is another. Just as sure as God has purposed, He will fulfill it, cost what it may. His government goes on until it is completed. Now God must deal with David.
“And God was displeased with this thing; therefore He smote Israel. And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech Thee, do away the iniquity of thy servant; for I have done very foolishly.”
Three Choices
“And the Lord spake unto Gad, David’s seer, saying, Go and tell David, saying, thus saith the Lord, I offer thee three things: choose thee one of them, that I may do it unto thee. So Gad came to David, and said unto him, Thus saith the Lord, Choose thee either three year’s famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the Lord” (1 Chron. 21:7-12).
“And David said unto Gad, I am in a great strait: let me now fall into the hand of the Lord; for very great are His mercies: but let me not fall into the hand of man” (vs. 13). It is a wonderful thing to be able to sit in the presence of the Lord and learn something of the heart of Christ Jesus, who will never let one tear fall unnecessarily. Are we willing to place ourselves in the hands of the Lord, under His government?
Why did David take the sword of the Lord? He said, “Oh, I do not want to be in the hands of man.” Also, “I know the Lord is merciful.” He knew the heart of Christ, as he expressed it in the third Psalm.
“So the Lord sent pestilence upon Israel: and there fell of Israel seventy thousand men. And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the Lord ... . said to the angel that destroyed, It is enough, stay now thine hand ... . And David said unto God, Is it not I that commanded ... . 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” (vss. 14-17).
The Government of God
David was under the government of God. Remember that even though we bring it upon ourselves, in every experience, through grace, we are richer, if faith is in evidence. So we have something richer here—something deeper. David and the elders of Israel had clothed themselves in sackcloth, which indicates not only mourning, but owning the hand of God. David owned God’s hand upon him, as all were clothed in sackcloth and fell upon their faces. God is not satisfied with dealing with evil, but He is satisfied and happy with restoration.
The beginning of blessing is found in the words, “Is it not I?” (vs. 17). It is beautiful when those who take the lead own it, showing the spirit of Christ. I am sure that David is a type of Christ, although in this case he is the offender instead. Even though the trouble was because of the state of Israel, all of God’s people, David takes the whole blame in grace, marvelous grace. What a challenge for the heart when there is trouble, if we can manifest the spirit of Christ!
The Altar and Offerings
“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” (vs. 18).
There must be confession of sin and failure; everything in the past had to be judged. Now David is going through the prescribed order —the altar, at Ornan’s threshingfloor.
“And David built there an altar unto the Lord, and offered burnt offerings and peace offerings, and called upon the Lord; and He answered him by fire upon the altar of burnt offering” (vs. 26).
Ornan had suggested that David offer a burnt offering and a meat offering. But instead he offers a burnt offering and a peace offering. It is precious how much light the Spirit of God gives when He begins to restore the soul. Was David afraid of the Lord? He certainly was, but he benefits by this experience, and begins to rise in his soul back to his original place. The peace offering is precious. Now he has come to the place of liberty, alongside the burnt offering.
The burnt offering speaks of the excellencies of Christ, known to the Father. The peace offering brings us into the blessings and enjoyment of it. Peace and rest of heart give us liberty, and that is the end of the path of restoration — liberty and peace.
Blessing was restored! In the next chapter David began to prepare for the building of the house of the Lord where the altar had been set up, on the threshingfloor as God had commanded, and where He had sent the blessing.
Adapted from C. E. Lunden
The Last Words of David
There is a remarkable contrast between two songs recorded of David, in 2 Samuel 22 and 2 Samuel 23. The first is the song of David after he had done with all his enemies, that is, after his trials by Saul; the second is the song of David after he had done with himself.
At the end of his trials, when looking back at his enemies, he sings of joy and triumph; all is exultation. After his years of experience of blessing, it is, “Although my house be not so with God” (2 Sam. 23:5). The result of all he went through at the hand of Saul, in deep and bitter exercise of soul, is triumph, thanksgiving and praise, when he recounts God’s deliverance. The result of the place of honor, blessing and triumph is deep and bitter sorrow, with the confession, “My house is not so with God!” Not that he was without something to sustain his heart under it all, for he adds, “Yet He hath made with me an everlasting covenant, ordered in all things, and sure” (2 Sam. 23:5). For this he waited until the “morning without clouds.” This contrast makes trouble precious, and is a check to any desire to get out of it.
So practically is it with us. We need to guard against the effects of success. The pressure of circumstances which keep me down produces joy and praise, in the experience of God’s goodness; the effect of circumstances which lift me up, is sorrow. How often has a saint been cast upon the Lord while in trial and conscious weakness, and as a faithful servant been sustained, had blessing and acquired godly influence. But how often one has been satisfied with the blessing and the influence thus acquired, and lost the sense of his weakness, has stopped short in his course, and become comparatively useless in the church of God. This should lead us to desire conformity in suffering to Jesus. The path of grace is to be like Him, getting nearer and nearer to the Father, not getting things down here.
Results of Trials
There are three things brought before us in these chapters, and they are intended to give us solemn warning. First, the result of all David’s trials at the hand of Saul; second, when set upon the throne, the consequence of his being surrounded with all the earthly blessings; third, the joy at the end, in anticipation of the “morning without clouds.”
While the heart receives the warning against the effect of success, or anything in present blessing, are we looking for, and resting on, the full, distinct and perfect blessing which will be in that day when the Lord Jesus comes? In the chapters before us, we see the way in which the Spirit of Christ gathers up the history of Israel into Himself as a center, and makes the harp of David that on which it should be played. There is perhaps nothing of deeper interest, than to see how God takes up the history of David in the Psalms, writing as it were upon the tablets of David’s heart the history of the Lord Jesus.
The Two Songs
In the first song (2 Samuel 22), there is a remarkable allusion to the whole history of God’s way of dealing with Israel, of which David felt the moral power in himself. We have a wonderful variety of circumstances backward, forward, and around, gathering up all the history of David, and the triumphs of David; unfolding the sympathies of Christ with the heart of David in sorrow, until he is made the head of the heathen, his own people being blessed under him.
In chapter 23, we get “the last words of David,” and here we learn where his eye and heart rested, amid the consciousness of his own failure, and the failure of his house. He was looking for the “morning without clouds” — for the One who should rule over men in the fear of the Lord — who should build God’s house, and in whom the glory should be manifested. There is the deep consciousness of all the ruin, but the effect of the coming morning shining into it. The effect on David’s heart of the coming of the Son of David, and the failure of everything around, lead him to reach forward in spirit to the full triumph of that day when all should be full of blessing.
We thus, in these two chapters, have unfolded to us the sympathies of Christ with the heart of David, gathering up all the sorrows of the history of Israel; and also the heart of David resting in the consciousness of what the “morning without clouds” would be. We too, should seek to get the power of the Spirit in the sympathies of Christ, and at the same time to reach out to the hope which the Spirit of God sets before us, in order to be conversant with the fellowship of Christ’s sufferings.
Constant Dependence
Through all David’s course before he became king, we find him in constant dependence on God’s strength, not avenging himself, but always gracious to Saul when it was in his power. His constant dependence is on the strength of God, whatever may be the consciousness of his own weakness. In whatever way reproach may break his heart as he feels the power of ungodliness, he confesses his own unworthiness, while taking a place of superiority to circumstances. So was it with the Lord Jesus, “When He was reviled, He reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously” (1 Pet. 2:23).
And this is what the church is called upon to do amid enemies whom it cannot set aside. While seeking God’s glory, it is better to not seek to justify ourselves; there may be entreaty (“being defamed, we entreat”), but we should not manifest haughty self-vindication. Peter says, “If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.” This is a strange principle for anything but faith. But, as a saint, I cannot, while the usurper is in power, take my portion, just as David could not touch the Lord’s anointed. There is “a morning without clouds” coming, when the true King will be set up; then I shall have it. Now it is for us to be doing well, suffering for it, and taking it patiently — just what the Lord Jesus did, but with this comfort — the consciousness that “this is acceptable with God.”
In the latter part of the history of David we see the consequence of blessing, where faith was at work, and the results for himself when the flesh was at work. We see the godly man blessed, and the results of his fidelity too much for the faith that brought him there! Grace shines through, and there is lovely humbleness afterward, most precious grace; but at the same time we have in his history solemn warnings. Sometimes faith brings blessing, but our faith is not strong enough to use it properly.
The only safety for us is in the word in Philippians — “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5) — the going down, down, down, always humbling oneself. David was blessed as much by being humble when king as he was when an outcast hunted by Saul like a partridge in the mountains.
My House Is Not so
Where does the church find its comfort, resource, and joy as we perceive the ruin; when looking upon its present state, it has to say, my house is “not so with God”? And is there a single heart, having the Spirit of Christ in it, that does not feel thus, as not satisfied with any honor now, resting upon the house of Christ? Does the condition of Christ’s house give joy and gladness, or do we have to say, “not so with God”?
Still, amid all the ruin around us, it is a comfort to know that what is before us is blessing. We need what is presented to us as our hope — the coming of the Lord. We should seek to have our associations in that sphere where God becomes the center of communicated blessing. It is when God shall have put all things under the Lord Jesus Christ, as the one that is just, ruling in the fear of the Lord, that the thoughts of the Lord’s mind will be exhibited.
The Morning Without Clouds
It is not for us to be looking for blessing here, apart from the future manifestation of Him in whom the blessing comes in the “morning without clouds.” Until the power of evil is set aside, the effect of the energy of the Spirit is to make us groan and suffer in proportion to it. Our groaning, as saints, should always be that of spirit, because of holiness of mind, as amid the evil, and not on account of our own evil. So was it with Jesus: He groaned because of holy affections, and not because of unholy. Until the power of evil is set aside, the greater the energy of the Spirit, the more the individual is exposed to the fury of Satan.
The practical effect of all this upon our hearts and conscience is to throw us into the first part of the history of David. If we are faithful in singleness of eye in the camp of Saul we shall soon find ourselves in the cave of Adullam, taking fellowship in Christ’s sufferings as the portion of our souls. It is in these circumstances we shall have made good to us the same secret affections of heart, which were developed in David when he was humble. It was when David was a partaker beforehand of the sufferings and afflictions of Christ in the cave of Adullam, hunted as a partridge upon the mountains, that he was compassed about with songs of deliverance.
The Lord give us singleness of eye, and in the power of His resurrection, to have fellowship with His sufferings.
Adapted from J. N. Darby
David and Absalom
Whenever the history of Absalom is considered, attention is often directed to his rebellious character, his conniving ways, and his utter lack of consideration for his father. All of this is true, and cannot be passed over. He was clearly not a man of God, but rather was bent on full revenge after his brother Amnon violated his sister Tamar. Then, after being invited to come home subsequent to the murder of Amnon, he once again did not hesitate to resort to violent means to get Joab’s attention (see 2 Sam. 14:28-33) and be allowed to see David’s face again. Finally, he “stole the hearts of the men of Israel” and then led a rebellion with a view to killing David and taking over the throne. All of this was most serious, and Absalom had to bear God’s judgment on him. We all know how that he was subsequently defeated in battle, then killed by Joab and buried under a heap of stones.
As we have said, all this is very solemn, but we are also reminded that “Every one of us shall give account of himself to God” (Rom. 14:12). If Absalom as a son acted in a very wrong way, he must give account to God. However, David also acted wrongly with regard to Absalom, both as a father and as a king. He too must give account for this, and there are lessons in David’s conduct that speak to us today, especially to fathers.
The Beginning
We first read of Absalom in 2 Samuel 3:3, where we find that his mother was Maacah, the daughter of Talmai king of Geshur. Here is a bad start, for not only were kings of Israel not to multiply wives unto themselves (Deut. 17:17), but no Israelite was to marry a woman from another nation (Deut. 7:3), unless she were a captive taken in war (Deut. 21:10-14). Thus Absalom was the product of an unlawful marriage, a mistake that had far-reaching consequences.
Absalom’s name surfaces again in the incident between Amnon and Tamar, Absalom’s full sister, but it is David’s conduct to which our attention is directed. When Amnon violated Tamar in a disgraceful way, we read merely that “when king David heard of all these things, he was very wroth” (2 Sam. 13:21). No other action was taken, it seems, despite the awfulness of the sin. While this does not justify the fact that Absalom subsequently took matters into his own hands, yet there is serious failure here, in David’s responsibility. As a father, he was responsible for order in his own house; as a king, it was his duty to carry out righteous judgment in Israel.
The Lack of Settlement
Finally, when Joab’s craftiness succeeded in effecting Absalom’s return to Jerusalem after three years, nothing was settled, for David refused to allow Absalom to see his face. Another interaction occurred between Absalom and Joab, which resulted in Joab’s bringing Absalom to David, who kissed him. Again, nothing was settled. Absalom had been ready to receive punishment for what he had done — “If there be any iniquity in me, let him kill me” (2 Sam. 14:32). Obviously, he wanted “his day in court;” he wanted to state his case, and have a righteous judgment. But David merely kissed him, and avoided any real closure of the matter.
In all the interaction of Absalom with David and Joab, it is instructive to notice that Absalom continually refers to David as “the king;” at no time does he call him “my father.” Evidently there was a distance that was not bridged, and surely David must bear the brunt of the blame for this. David’s failure in no way palliates Absalom’s guilt, for in daring to lift up his hand against God’s rightful king, he suffers severe consequences.
The Final End
David takes the low place when the rebellion takes place, and the Lord steps in to protect him, and allows the good counsel of Ahithophel to be disregarded in favor of that of Hushai, who was on David’s side. The rebellion is put down, but Absalom is killed, and David’s lament over him is one of the most touching utterances in the Word of God. In it we see, on the one hand, the heart of a father for his son, and on the other hand, a lament for a set of circumstances that had occasioned the death of that son — circumstances for which David himself must take a large responsibility.
There is no need for further comment, for all this speaks to our own hearts in a way that words cannot describe. Furthermore, there were other consequences from Absalom’s life later on. In 1 Kings 15:2, we read of David’s great grandson, Abijah, that his mother’s name was Maachah, the daughter (probably granddaughter) of Abishalom (or Absalom). Absalom’s posterity continued to be a factor in the family of David, even several generations down the road.
W. J. Prost
“I Shall Not Want”
Psalm 23 –
“The Lord is my Shepherd; I shall not want”
I shall not want rest.
“He maketh me to lie down in green pastures.”
I shall not want refreshment.
“He leadeth me beside the still waters.”
I shall not want forgiveness.
“He restoreth my soul.”
I shall not want guidance.
“He leadeth me in the paths of righteousness, for His name’s sake.”
I shall not want companionship.
“Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.”
I shall not want comfort.
“Thy rod and Thy staff they comfort me.”
I shall not want food.
“Thou preparest a table before me, in the presence of mine enemies.”
I shall not want joy.
“Thou anointest my head with oil.”
I shall not want anything.
“My cup runneth over.”
I shall not want anything in this life.
“Surely goodness and mercy shall follow me all the days of my life.”
I shall not want anything in eternity.
“And I will dwell in the house of the Lord forever.”
J. R. Mott