"You know that the kingship was mine," he said. "All Israel expected that I should reign, but the kingship has turned to my brother, for it has come to him from the LORD.
The religion of God is the religion of man. True religion is the perfecting of our humanity.
I. MAN WAS MADE IN THE IMAGE OF GOD. This is His essential characteristic. The more He reflects this image, the more truly manly He is. The religion of the Bible restores His manhood.
II. THERE IS NO FACULTY IN MAN WHICH DOES NOT FIND ITS COMPLEMENT AND ITS DEVELOPMENT IN GOD. His reason finds in God alone the truth which it seeks. His heart only finds an object adequate to its power of loving in the God who is Love. His conscience has for its ideal and its law the Divine holiness. "Be ye perfect, even as your Father which is in heaven is perfect" (Matthew 5:48). His will derives its power alone from God.
1. The Son of God was the Son of man, and realized the true idea of humanity in His holy life.
2. The religion of God honours and exalts man, even as falsehood and error degrade and debase him.
3. The Divine morality is in profound harmony with true human morality, that law which is written in the natural conscience. The petty religiousness which says, "Touch not, taste not, handle not" (Colossians 2:21), and creates all sorts of artificial duties, is not in accordance with true piety, the one great commandment of which - love to God and man - approves itself at once to the gospel and to the conscience.
4. Be a man means, finally, Do thy duty like a man. Be one of the violent who take the kingdom by force. Let us be careful not to effeminate our Christianity by a soft sentimentalism. Let us learn from the Son of God to be truly men "after God's own heart." - E. DE P.
So David slept with his fathers
The view which is presented in the Scripture of the death of saints is the exact opposite of that which is popular to-day. You nearly, without exception, find death painted as a reaper coming with his sickle. That is merely a human idea. What is God's idea in the Word? Death is not the reaper; death is the sower. That is a very different thing. It is not death that comes and gathers in the harvest: it is death that sows the seed. The agriculturist goes out with his basket of bare grain, and that is cast into the earth and it is covered up and lost to sight; but it germinates because it dies. It dies to live under the soil, and by and by there comes the rich golden harvest. Death will lose half of its gloom if you view death, not as the reaper, but as the sower. It is because we limit our idea of life to the brief period we spend in this world, that we make death the terminator of life. It is not so, but the true beginning of life. Death may take the beautiful form of your loved one, and cast it in the ground; but it is all that death can do: Death sows the seed, but God reaps the harvest in the dawn of His coming.
, Jordan River
TopicsBrother, Brother's, Changed, Expected, Faces, Fully, Hast, Howbeit, However, Idea, Kingdom, Reign, Reigning, Round, Towards
Outline1. David, having given a charge to Solomon3. of Reverence5. of Joab7. of Barzillai8. of Shimei10. Solomon succeeds12. Adonijah, moving Bathsheba to ask unto Solomon for Abishag,13. is put to death26. Abiathar, having his life given him, is deprived of the priesthood28. Joab fleeing to the horns of the altar, is there slain35. Benaiah is put in Joab's room, and Zadfok in Abiathar's36. Shimei, confined to Jerusalem, by occasion of going to Gath, is put to death.
Dictionary of Bible Themes1 Kings 2:12-25
5119 Solomon, life of
LibraryThe Horns of the Altar
WE MUST tell you the story. Solomon was to be the king after David, but his elder brother, Adonijah, was preferred by Joab, the captain of the host, and by Abiathar, the priest; and, therefore, they got together, and tried to steal a march upon dying David, and set up Adonijah. They utterly failed in this; and when Solomn came to the throne Adonijah was afraid for his life, and fled to the horns of the altar at the tabernacle for shelter. Solomn permitted him to find sanctuary there, and forgave …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885
"He Ascended into Heaven:" Believe. "He Sitteth at the Right Hand of the Father...
11. "He ascended into heaven:" believe. "He sitteth at the right hand of the Father:" believe. By sitting, understand dwelling: as [in Latin] we say of any person, "In that country he dwelt (sedit) three years." The Scripture also has that expression, that such an one dwelt (sedisse) in a city for such a time.  Not meaning that he sat and never rose up? On this account the dwellings of men are called seats (sedes).  Where people are seated (in this sense), are they always sitting? Is …
St. Augustine—On the Creeds
Whether Curiosity Can be About Intellective Knowledge?
Objection 1: It would seem that curiosity cannot be about intellective knowledge. Because, according to the Philosopher (Ethic. ii, 6), there can be no mean and extremes in things which are essentially good. Now intellective knowledge is essentially good: because man's perfection would seem to consist in his intellect being reduced from potentiality to act, and this is done by the knowledge of truth. For Dionysius says (Div. Nom. iv) that "the good of the human soul is to be in accordance with reason," …
Saint Thomas Aquinas—Summa Theologica
Whether the Angels have Bodies Naturally United to Them?
Objection 1: It would seem that angels have bodies naturally united to them. For Origen says (Peri Archon i): "It is God's attribute alone---that is, it belongs to the Father, the Son, and the Holy Ghost, as a property of nature, that He is understood to exist without any material substance and without any companionship of corporeal addition." Bernard likewise says (Hom. vi. super Cant.): "Let us assign incorporeity to God alone even as we do immortality, whose nature alone, neither for its own sake …
Saint Thomas Aquinas—Summa Theologica
Whether the Natural Law Can be Changed?
Objection 1: It would seem that the natural law can be changed. Because on Ecclus. 17:9, "He gave them instructions, and the law of life," the gloss says: "He wished the law of the letter to be written, in order to correct the law of nature." But that which is corrected is changed. Therefore the natural law can be changed. Objection 2: Further, the slaying of the innocent, adultery, and theft are against the natural law. But we find these things changed by God: as when God commanded Abraham to slay …
Saint Thomas Aquinas—Summa Theologica
The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence …
Andrew Murray—The Two Covenants
"The King Kissed Barzillai. " 2 Sam. xix. 39
And no wonder, for David could appreciate a real man when he saw him, and so does David's Lord. I.--LOYALTY IS PRECIOUS TO THE KING OF KINGS. In the days when the son of Jesse had but few friends, it was a precious thing to be treated in the style Barzillai and his neighbours entertained him (see 2 Sam. xvii. 27-29). They were rich farmers, and had land which brought forth with abundance, so were able to act with princely hospitality to the fugitive monarch. But plenty may live with avarice, and …
Thomas Champness—Broken Bread
What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined; …
Leo the Great—Writings of Leo the Great
Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version, …
E. P. Barrows—Companion to the Bible
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known
Fifth Sunday after Trinity Exhortation to the Fruits of Faith.
Text: 1 Peter 3, 8-15. 8 Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: 11 And let him turn away from evil, and do good; Let him seek peace, and pursue it. 12 For the eyes of …
Martin Luther—Epistle Sermons, Vol. III
The book of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament
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