2 Samuel 14
In the gospel it is not that God lets mercy rejoice against judgment, according to the law of liberty, which is the highest moral rule prescribed to us, (James 2:12,13,) but He secures the honor of judgment, while giving place to the full exercise or gratification of mercy. He is just, though a justifier.
This is the wonder. To do this is God's own exclusive glory. (Isa. 45:21, " a just God and a Savior, there is none beside me,") for none but God could do this. No sacrifice, no victim for the altar, other than Himself would be sufficient for this end, that God should be just, while a justifier. The Epistle to the Hebrews establishes this, the Romans announces it.
It is, therefore, on something more excellent than the law of liberty that the Lord acts in the gospel. That may be the highest rule for the moral actings of man; but God acts after a manner quite beyond and above it. He does not allow mercy to glory or triumph over judgment, but causes them both to rejoice together; righteousness and peace to kiss each other. Glory to Himself in the highest is declared, as well as peace on earth to man. This was prefigured of old, and realized in the cross.
There was a ram caught by the horns for a sacrifice, when Isaac was freed. There was blood upon the lintel when Israel was freed. There was an altar to be set up in Oman's threshing-floor when Jerusalem was freed.
And so at the cross. The victim bad been offered, and then the vail was rent, and then the graves were opened-that is, the sacrifice was accomplished on the altar-it was then accepted of God in heaven-and then it went forth to free the captives of sin and death. Just according to the type of Lev. 16 The blood was shed, then put upon the mercy-seat, for acceptance, and then upon everything else for reconciliation.
All this tells us not of mercy rejoicing against judgment, but of mercy and judgment rejoicing together-judgment rejoices in the victim or altar; mercy in the reconciliation or atonement.
In the case of Ornan's threshing-floor, already alluded to, the sword of the angel was stayed, that David might have some hope and occasion for exercise of spirit. But the sword of the angel was not sheathed till the altar was raised. It was the altar that sheathed the sword, as it was the blood that rent the vail, and then broke up the graves.
Now this, as I said, is God's exclusive glory. " There is no god else beside me, a just God and a Savior, there is none beside me. (Isa. 45:21.) And therefore God Himself immediately upon this says, " Look unto me, and be ye saved, all the ends of the earth." Christ is this Savior-God.
Now David was man, and not God; and this glory of which we speak was just that which did not belong to David. He could not find out a way whereby to bring his banished home to him. If he please, be may act on the law of liberty, forgiving his own private wrongs seventy times seven a day.
He may, in all such cases, let mercy rejoice against judgment. But this is the utmost he can do. He is unable to be just and yet a justifier. He cannot justify the wrong doer and be righteous himself. Seated on the throne, and yet Absalom's father, he is not equal to the task of maintaining the integrity of that throne, and at the same time of gratifying the heart of that father. He attempted it, but he failed. Absalom was never really brought home. His was not the return of the prodigal in Luke 15 He returned, but it was to be a plague and dishonor to David, and only to expose him a thousand times more than ever. His heart spoke in answer to the widow of Tekoah. His heart was gratified, but his throne was cast down. But God, through the sacrifice of the Son, is never more righteous than when justifying the believing sinner.