2 Samuel 1:14
So David asked him, "Why were you not afraid to lift your hand to destroy the LORD's anointed?"
A Weighty QuestionG. Wood 2 Samuel 1:14
The Amalekite MessengerC. Ness.2 Samuel 1:2-16
The Man Who Professed to have Slain SaulR. Young, M. A.2 Samuel 1:2-16
Tidings from GilboaJ. A. Miller.2 Samuel 1:2-16
Capital PunishmentD. Fraser 2 Samuel 1:13-16

David could consistently ask this question, for he had throughout acted with devout regard to the Divine anointing which Saul. had received. When the opportunity was afforded him of slaying Saul, and he was urged to do so, he again and again steadily refused, notwithstanding all the provocation he received, and although he knew that Saul would have no scruple in putting him to death. Yet the person to whom this question was addressed could, perhaps, hardly appreciate its significance. Supposing his narrative truthful, he may have been actuated by compassion in what he did; and he hoped for reward from David, in whom he saw the coming king of Israel. But, however this may be, the question may be used as applicable to those who assail with deadly intention him who is pre-eminently the anointed (the Christ) of God. First, to those who actually slew him, or took part in his death; and then to all who become sharers in their guilt by endeavouring to destroy his authority and sway amongst men.


1. Those who assail the gospel of Christ.

2. Those who endeavour to destroy his work in the souls of men.. Such as resolutely resist and suppress the thoughts and emotions he produces in themselves, resisting his Spirit. Such also as set themselves to prevent or destroy his influence over others; endeavouring to undermine their faith, to corrupt their morals, to entice them from the paths of piety and goodness (see Matthew 18:6, 7).

3. Those who persecute his people. "Saul, Saul, why persecutest thou me?"


1. Ignorance, in some, of what they are doing. As seems to have been the case with this Amalekite. This palliation of guilt is admitted in the case of those who put our Lord to death (Acts 3:17; 1 Corinthians 2:8). And he told his disciples that their persecutors even unto death would think they were "doing God service" (John 16:2). But ignorance itself may be guiltiness, though not so great as sinning against the light, knowing it to be light and hating it on that account.

2. Disbelief as to the truth of Christianity, as to God himself, or even as to the reality and worth of godliness and goodness.

3. Moral insensibility. Which may spring from disbelief, or from habits of godlessness and wickedness, or of mere worldliness.

4. Expectation of impunity. Because of the seeming weakness of him whom they assail (Matthew 27:42, 43), or his delay in punishing (Ecclesiastes 8:11), or from false notions of the goodness of God. All these reasons cannot exist in the same person; but some in one, some in another.


1. Because Jesus is the Lord's Anointed - the Christ of God. He comes to men with Divine authority, appointed to be their King and Saviour. There is sufficient proof of this. "This is my beloved Son" was not only uttered from heaven; it appears in the whole character, teaching, miracles, in the life, death, and resurrection of Jesus Christ; in the correspondence of prophecy and history; in the testimony of the apostles and the miracles which attested their mission; in the birth, growth, and perpetuation of the Church; in the mighty beneficial influence of Christianity in the world; in its effects on individual character and happiness, on family life and national life. It is echoed in the hearts and consciences of men; in the happy consciousness of every Christian. It is fashionable now to apologize for unbelief, and treat sceptics very tenderly, as if their love of truth made them sceptics. But compare the sayings of our Lord, "He that is of the truth heareth my voice," and "If any man willeth to do his will, he shall know of the teaching, whether it be of God." If, then, Jesus be God's Anointed, to fight against him is to fight against God, which is both impious and perilous.

2. Because of the penalties incurred by opposition to Christ. The injury they do to themselves now, the judgment which will come upon them hereafter. Him whom they assail they will one day see coming in the clouds of heaven, to take vengeance on his foes. "Those mine enemies ... bring hither and slay them before me."

3. Because of the injury they do to others. Men with any regard to the welfare of others may well be asked to pause before they endeavour to rob them of their faith, and all that springs out of it, in sound moral principles, right character, happiness, comfort under the troubles and burdens of life, and hope in death; especially as avowedly they have no adequate substitute to offer. They ought to be afraid of taking a course which, if successful, would deprive the lowly and the poor of their chief consolation, leave unrestrained by any sufficient check the passions of men, and so demoralize and disorganize society.

IV. THE EXPOSTULATIONS. WHICH SHOULD BE ADDRESSED TO THEM. "How is it that thou art not afraid," etc.? Christian speakers and writers sometimes oppose those who are opposing Christ in a style suitable to the discussion of some abstract question. The conflict is conducted as if it were one of mere opinion. But surely those to whom Christ is dear ought to make it felt that they regard the question of his position and claims as one of life and death - one in which all that is most valued by them for the sake of themselves, their families, and society at large is involved. And it is due to the foes of Christ themselves that this should be done. Their consciences should be addressed as well as their reasoning faculty. Remonstrance should be employed, and warning, as well as argument. Only let the warmth shown be that of love and intense desire for the salvation of men. Finally, let the Christian rejoice that all opposition to "the Lord's Anointed" is, and must be, vain. It cannot injure him; it cannot seriously or permanently injure his cause. It can only recoil on those who engage in it (see Psalm 2.; Luke 20:17, 18). - G.W.

This they willingly are ignorant of.
The Study.
Nelson, at St. Vincent, putting the telescope to his blind eye, and swearing that he could not see the signal to cease firing, affords an apt illustration of ninny who, for less worthy motives, will not, because they wish not, see the truth.

I. THE AVOWED INFIDELS AND ATHEISTS. They are willingly ignorant —

1. Of the teachings of the Bible which they affect to despise.

2. Of the evidences of its Divine origin and inspiration.

3. Of the evidences of the being, wisdom, and love of God.

4. Of the evidences of the Divine origin of Christianity.


III. MULTITUDES WHO PROFESS AND CALL THEMSELVES CHRISTIANS. All those who habitually neglect the sanctuary, and to whom the Bible is an unknown book.

(The Study.)

The world that then was,... perished
I. A MALEFACTOR. "The world that then was." Locally, a piece of it perished: the earth; materially, a great deal of it perished: all the riches and commodities of the earth; principally considered, all perished but eight persons: formally, there was nothing left. Only God's quarrel to the world was for the men of the world; and His quarrel to the men of the world was for their sins. The world itself was, in this, like the sea; and sins, like the winds: the sea would be calm and quiet if the winds did not trouble it; if iniquities, like storms, had not put the course of nature into an uproar, the world had not perished.

II. AN EXECUTIONER. "Being overflowed with water." This is an excellent servant to us, so God made it; but an ill master, so our sins make it. Nothing is so sovereign, which being abused by sin, may not, of a blessing, become a curse.

III. THE CONVENIENCY OF THE EXECUTION. The water was not far to fetch; either with danger, as David's water from the well of Bethlehem, through an army of Philistines; or with labour, as Jacob's water from a deep well in the bowels of the earth; but near at hand, ready.

(Thos. Adams.)

What is the Christian's view of nature? The answer we get from this passage is —

I. HE REGARDS IT AS ORIGINALLY PRODUCED BY THE DIVINE WORD. "By the Word of God the heavens were of old," etc. It had an origin — it is not eternal; it arose not from chance, but from the Divine Word.

II. HE REGARDS IT AS DEPENDENT EVERY MOMENT UPON THE DIVINE WORD. "The heavens and the earth, which are now, by the same Word are kept in store."

1. That the past changes of nature are to be referred to the Divine Word. Peter here refers to one tremendous catastrophe. "The world that then was, being overflowed with water, perished." The deluge was no accident. "I, even I, do bring a flood of waters upon the earth," etc. The earthquake, the tornado, the blight, the pestilence, all these things in nature come from the Word of God. His will is in all.

2. That the present existence of nature is to be referred to His Word. "But the heavens and the earth which are now by the same Word kept in store" — are preserved in their present state. If this is a right view of material nature, we may infer three important considerations.(1) That it is absurd to cite the so-called laws of nature against the fulfilment of God's revealed purposes. This is just what the scoffing sceptics did in the days of Peter. The laws of nature seemed against the deluge; but God purposed that these things should take place, and the laws of nature yielded. The laws of nature may seem against a resurrection, etc., but the purpose of God will be fulfilled. If material nature was originally produced by, and is ever dependent upon, the Word of God, we infer —(2) That there can be no real contradiction between its facts and those of the Bible. Moreover, if material nature was originally produced by, and is ever dependent upon, the Divine Word, we infer —(3) That its relation to the soul should be especially realised. As the Word of God is thus in material nature, material nature has a meaning. It is the voice of God to the human heart, a Divine appeal to the human conscience. Nature has a moral meaning, God's Word is in it.

(D. Thomas, D. D.)

One day is with the Lord as a thousand years
I. First, take this statement AS A GENERAL PRINCIPLE, "that one day is with the Lord as a thousand years," etc.

1. In opening up this general principle we remark that all time is equally present with God. Childhood, manhood and old age belong to creatures, but at the right hand of the Most High they have no abode. Growth, progress, advancement, all these are virtues in finite beings, but to the Infinite the thought of such change would be an insult. Yesterday, to-day, and to-morrow, belong to dying mortal, the Immortal King lives in an eternal to-day. This is a subject upon which we can only speak without ourselves fully understanding what we say, but yet, perhaps, a metaphor may tend to make the matter a little simpler. There is a river flowing along in gentle slope toward the sea. A boatman is upon it; his vessel is here; anon it is there; and soon it will be at the river's mouth; only that part of the river upon which he is sailing is present to him. But up yonder, on a lofty mountain, stands a traveller; as he looks from the summit he marks the source of the river and gazes upon its infant stream, where as yet it is but a narrow line of silver; then he follows it with his clear eye until it swells into a rolling flood, and he tracks it until it is finally absorbed into the ocean. Now, as the climber stands upon that Alp, that whole sparkling line of water adorning the plain is equally present to him from its source to its fall; there is not one part of the stream that is nearer to him than another; in the long distance he sees the whole of it, from the end to the beginning. Such, we think, is the stream of time to God. From the altitude of His observance He looketh down upon it and seeth it at one gaze; taking in, not at many thoughts, but at one thought, all the revolutions of time and all the changes of ages, and seeing both the thousands of years that have gone, and the thousands that are yet to come, as present at one view before his eye.

2. The text teaches us next that all time is equally powerless with God to affect Him. A day does not make any particular change in us that we can notice. But if you take fifty years — what a difference is perceptible in any of us! But as a day seems to make no change with us, so, but far more truthfully, a thousand years make no change with God. Ages roll on, but He abideth the same. We need be under no apprehension that God will ever be affected with weakness through the revolutions of time. The Ancient of Days, ever omnipotent, fainteth not, neither is weary. And as time brings no weakness, certainly it shall bring no decay to God. Upon His brow there is ne'er a furrow; no signs of palsy are in His hand. And as no weakness and no decay can be brought to God by time, so no change in His purpose can ever come through revolving years. To that whereto He hath set His seal He standeth fast, and what His heart decrees, that will He do. Moreover, as there can be no change in His decree, so no unforeseen difficulties can intervene to prevent the accomplishment of it. As long as there is a work to do, He shall do it; as long as there is an enemy to conquer, that enemy shall be overcome.

3. Yet further — no doubt the text intends to teach that all time is insignificant to God. Within the compass of a drop of water we are told that sometimes a thousand living creatures may be discovered, and to those little creatures no doubt their size is something very important. There is a Creature inside that drop which can only be seen by the strongest microscope, but it is a hundred times larger than its neighbour, and it feels, no doubt, that the difference is amazing and extraordinary. But to you and to me, who cannot even see the largest creature with the naked eye, the gigantic animalcule is as imperceptible as his dwarfish friend, they both seem so utterly insignificant that we squander whole millions of them, and are not very penitent if we destroy them by thousands. But what would one of those little infusorial animals say if some prophet of its own kind could tell it that there is a creature living that could count the whole world of a drop of water as nothing, and could take up ten thousand thousand of those drops and scatter them without exertion of half its power; that this creature would not be encumbered if it should carry on the tip of its finger all the thousands that live in that great world — a drop of water; that this creature would have no disturbance of heart, even if the great king of one of the empires in that drop should gather all his armies against it and lead them to battle? Why, then the little creatures would say, "How can this be; we can hardly grasp the idea?" But when that infusorial philosopher could have gotten an idea of man, and of the utter insignificance of its own self, and of its own little narrow world, then it would have achieved an easy task compared with that which lies before us when we attempt to get an idea of God.

4. I think we ought also to learn from the text that all time is equally obedient to God. You and I are the servants of time, but God is its sovereign Master.

II. GOD'S ESTIMATE OF A DAY. He can make a day as useful, and to Him it shall be as long as a thousand years. I think this is one of the most brilliant of the Church's hopes. We have been saying," How many converts have been made by the Missionary Society during fifty or sixty years?" and we have said, "Well, at this rate, how long will it be before the world is converted?" Ah! "At this rate"; but how do you know God's rate? God can do as much in a day as has been done in a thousand years that are past, if so He wills it. Only let Him will it, and there shall be one day written in the records of the Church that shall be equal in achievements, and in triumphs, to any thousand years of her history recorded aforetime. This should lead us to remember that when God speaketh of judging the world at the day of judgment, He will find no difficulty in doing it. Two hundred judges might find it difficult to try in one day all the cases that might be brought before them in a single nation, but God, when He holdeth the great assize, shall be able to convict every guilty one, and to absolve every penitent, and that, too, in one day.

III. GOD'S ESTIMATE OF A THOUSAND YEARS. A day is to Him as a thousand years, and a thousand years as one day. "How long, how long?" the saints under the altar cry. "How long?" and the saints at the altar here to-day take up the same wailing notes, "How long?" But He answereth, "I am not long. What if I have waited and the time is long to you; yet it is not long to Me." God bids you think for a moment, that if you really measure aright, it is no lengthened period of time that He has made the vision to tarry. For see you first, the time that has elapsed since Christ's crucifixion is not long compared with eternity. Then, again, when ye say that God is long in the accomplishment of His great purposes, remember that He has no need to be in hurry. Whatsoever you and I find to do, we must do it with all our might: for there is neither work nor device in the grave whither we are hastening; but God liveth for ever. Besides, there is an advantage in His being slow — it tries our faith. To win a fight when it lasteth but for an hour, what is there in it? One gallant charge and the foemen have fled. Comrade, but that is a battle worthy to be written with your Waterloos and your Marathons, when hour after hour, and day after day, valour disdains to succumb, and patience endures the fight while foot to foot the soldiers stand. Further, it is well that God should thus be long, because He is unravelling revelation. The Lion of the tribe of Judah hath prevailed to loose the seals, and to open the book for us, and year after year He reads another page, and yet another in the Church's history. If Christ should come to-day, if we should have no more conflicts, no more trials, then we might suppose that the book had come to its brilliant golden finis; but if it keepeth on a thousand years to come, so much the better: the glowing eyes of angels wish not for the end of the story, and the bright eyes of immortal spirits before the throne, when it shall be all over, shall not regret that it was too long. No, let it go on, great Master; let a thousand years run on; our loving hearts will patiently bear it, as though it were but one day. And more: the victory of Christ at the end will be all the greater, and the redemption all the more glorious, because of this long time of strife and confusion.

(C. H. Spurgeon.)

The apostle evidently wishes us to look upon the flight of the years more as God in His eternity looks down upon them. We are to approach the idea of eternity not by multiplying years together in indefinite figures of time, but more truly by remembering that with the Eternal our measurements of time have no importance.

I. I ask you to reflect, first, THAT TIME IS A GIFT OF GOD TO THE CREATION. Time is a bequest from the Eternal conveyed and secured in the constitution of the creation. These visible, revolving worlds are by nature temporal. Time is the rate of motion determined by the Creator in His own thought of the worlds. Now, inasmuch as time itself is an original gift of God to the creation, we may well stop to reflect upon the value of this gift. It is one of the primal evidences of the benevolence of the Creator. This original providence of perfect time for the world, true to the infinitesimal of a second through the ages of ages, is evidence of the far-seeing thoughtfulness of the Creator. It is the first condition and means of conveyance of all other good gifts of God. Time is the magna charta of all man's rights upon the earth. The ancient order of the heavens is the surety that our God is not a Sovereign who has made us of His mere pleasure, but one who has made all things according to His good pleasure; and whether man's works upon the earth be good or evil, this solar system which God made shall keep true time without variableness, or shadow of turning, until the end comes and time shall be no longer.

II. Keeping in mind this fact that time is a gift of God to the creation, reflect, secondly, THAT WHAT WE KNOW AS TIME IS ONLY THE PARTICULAR RATE OF MOTION TO WHICH OUR LIFE ON THIS EARTH HAS BEEN ADJUSTED. For example, you can easily imagine that the human race might have been put to school upon a planet of swifter revolutions than our earth, and all our vital powers adapted to the more rapid succession of day and night upon that orb — our pulses made to beat proportionally quicker, and the whole mechanism of life and thought made to run more swiftly — so that the same human history might be lived through upon that faster world. So, on the other hand, God might have graduated our rate of living and thinking to the motions of a slower planet than this earth, and still our consciousness of the duration of the years, our sense of time, have remained precisely the same. Time, then, is only a relative thing, the rate of motion of the mechanism; nothing of absolute determination or worth in itself. God has chosen this earth for our time-keeper, and adjusted our consciousness of life to its rate of motion; God has determined the existing time-rate of human history for us, out of many possibilities of different time-rates, for reasons which He thought best, and which we do not know. I may make this idea of the relative nature of time still plainer by reminding you how often in our own experiences we escape from the ordinary course of the world's time, and in a sense make our own time for ourselves, as we live in memory or in anticipation. Fear and hope, sorrow and joy, thought and action, when intense, have a certain witchery and mastery over our time; and not the revolutions of the earth, but the beatings of our spiritual pulses, and the life of our hearts, make our days short or long upon the earth. We mortals are all of us swept along in the flood of the years; yet it seems as if we have power in sudden upspringings of thought to leap, as it were, out of this stream of time and change, and to catch some gleam upon our spirits of a higher element of existence, like God's eternal light, and then we fall back again into the hurrying stream which is our proper element of existence now. All this superiority of soul to time in memory, thought, and hope, means that there is something timeless and deathless within us — something of the being of the Eternal in the living soul of man. You and I are made of the dust of the earth; but within these bodies bound to the earth, and destined to-morrow to return to its dust, is a godlike something which refuses to measure its life by the revolutions of the stars; a something which sinks back into its own consciousness of being, and in its brooding thought and love forgets the passing hours and separations of this mortality; a mystery of spirit within man which by its own thought of God and immortality proves itself to be above the course of nature, and possessed of a Divine birthright. First of all, let us take the help for faith in God's character which the text was intended to give. We wonder how God can live these long ages in the calm blessedness of His presence around our human history of sin and death: where is the promise of His coming? But be not ignorant of this one thing — God does not measure His times by our clocks; a thousand of our years is as one day to Him. Everything depends upon the point of view from which things are judged; and God looks from eternity to eternity! You look out in the morning, and see a cloud overhanging the top of a mountain. At noon you glance up, and the south wind still leaves its vapours upon the mountain. At evening you may notice that the cloud is still there, though beginning to be changed by the setting sun into a glory. It has been a short day to you in your business and your pleasures. But had you been on the mountain waiting for the cloud to lift, and hoping for a clear broad view, the hours would have lengthened, and as you watched the time and the shiftings of the mists, the day would have seemed almost endless. We are now under the cloud — a very little cloud of sin and sorrow, it may be — a passing cloud — in the large, bright universe of God! We are waiting for the hour of clear revelation; and this world-age seems long. But what is it to Him who inhabiteth eternity — who sees all around? Again, these reflections may serve to teach us afresh the real value of time to us. Time, I have said, is simply the rate of the mechanism; hence it is worth in any life simply what it is used for — what is worked out in it. We should look upon our lifetime as a means towards an end — time the means, and a Christlike character, worth God's keeping in His own eternity, the end of our life here. The one thing needful is that the soul go hence clothed in Christ's wedding garment; not how long a time God gives us to dress our souls for that perfect society. Has He not already given us time enough?

(Newman Smyth, D. D.)

I. ENDEAVOUR TO ILLUSTRATE THEIR IMPORT, AND ESTABLISH THE TRUTH OF THE PROPOSITION WHICH THEY CONTAIN. These words are designed as an answer to the objections which irreligious scoffers advance against the certainty of the accomplishment of the Divine declarations, founded on its long delay.

1. Every portion of duration is something real, and has a true and proper existence; but the epithets great and small, when applied to this (as well as to anything else), are merely comparative. We should consider fifty years as forming a very large portion of human life; but the same number of years in the history of an empire would be justly considered small. Thus is the same quantity either great or small, as you place it by the side of something much inferior to it in magnitude, or much superior.

2. Hence it results that absolute greatness belongs only to what is infinite; for whatever falls short of this, however great it may appear, its supposed greatness is entirely owing to the incidental absence of another object that is greater.

3. In duration, absolute greatness belongs only to eternity.

4. We must then conceive that He who has subsisted throughout eternal ages; who knows "no beginning of days, nor end of years"; who possesses eternity; to whom all its parts (if we may be allowed so to speak) are continually open, both past and future; must have a very different apprehension of that inconsiderable portion of it we call time, from creatures who are acquainted with no other. Nor let any one object, and say it must appear as it is, and therefore there is no reason to suppose it appears to Him different from what it does to us. No doubt it appears to Him exactly as it is. His apprehensions are, unquestionably, agreeable to the nature of things; but it does not follow from thence that it must appear in the same light as it does to us. That each portion of duration appears to Him real, we admit: we are not contending for its being annihilated in His view. Something it is, and something it appears, unquestionably, in His eyes. The measure by which God estimates time is, consequently, quite different from that which we are compelled to apply in its contemplation. We measure one portion of duration by another; He measures time by eternity. How inconceivably different must be the apprehension arising from these different methods of considering it!


1. It removes the ground of objection against the fulfilment of the Divine declarations, arising from the accomplishment being long delayed.

2. It accounts for the peculiar cast of Scripture language, when employed in announcing the coining of Christ, and the end of all things.

3. Though we cannot immediately change our senses, let us endeavour to conform our ideas and convictions to the dictates of Infallible Wisdom on this subject. Let us consider the whole duration of things here as very short.

(R. Hall.)

goes at a different rate from our little timepieces.

(A. Maclaren.)

is one of the marks of Divinity. For not only is it true that a thousand years are to God as one day to us, but it is also true, as St. Peter tells us, that "one day is with the Lord as a thousand years" are with us. We know what the effect of a thousand years past (for of a thousand years to come we cannot know the effect) is upon the human mind. We regard things that happened a thousand years ago very calmly, without any of the passion which thrilled the breasts of the men who lived when the events we now read of in history were taking place. That is the way in which God regards events the very day they happen. They are to Him as if they had happened a thousand years ago; so calm is the Divine temper, so far from the impatience and haste characteristic of us men who live for threescore years and ten. This comes of His being the Everlasting One. Yet, strange to say, while God takes things so calmly and never hurries, He at the same time never forgets. A thousand years are to Him as one day to us. He is as much in earnest in His purpose at the end of a millenium as we are with ours the day we form it.

(A. B. Bruce, D. D.)

The Lord is not slack... but is long-suffering
I. THAT MEN MAY RE BROUGHT TO A SENSE OF THEIR CONDITION, and led to use those methods which may serve to avert God's anger.

II. That in many cases READY PUNISHMENT CANNOT BE INFLICTED ON BAD MEN WITHOUT LAYING A CONSIDERABLE SHARE OF IT ON THE GOOD, and therefore God spares them for the present that the righteous may not be involved in the calamities of the wicked.

III. THE AGENCY OF ILL MEN MAY BE MADE USE OF IN ORDER TO LIKING ABOUT MANY GREAT DESIGNS OF PROVIDENCE, and, in particular, the delays of vengeance on some ill men may serve for the chastisement of others.

IV. BUT IT IS MUCH ONE, WITH RESPECT TO THE DIVINE BEING, WHEN PUNISHMENT IS INFLICTED ON ILL MEN IF IT BE INFLICTED AT ALL: one day is with Him as a thousand years, and a thousand years as one day. Nor can the sinner, if he reflects, take any great satisfaction in thinking that those punishments are distant which are yet certain.


(Bp. John Conybeare.)


1. That the delay bears no proportion either to the eternity of His own or to the future continuance of our being.

2. God never intended this world for the place of our final recompense, and therefore is the less concerned to interpose with frequency for the immediate punishment of the sinner.

3. We may presume it designed in much mercy to sinners that He does not catch at every advantage.

4. It is designed to lead us to repentance. There are critical junctures in religion, as well as in life and fortune.

II. THE LONG-SUFFERING OF GOD IS NO REASON TO BELIEVE HE WILL NEVER TAKE VENGEANCE. The reasons which account for His forbearance destroy that inference.

1. If the end of the world and the dissolution of all things be the vengeance expected, it was no way proper to raise so vast a fabric except it had been designed for some ages' continuance.

2. For if sin could never be committed without immediate vengeance closely pursuing it, there could be no proper foundation of reward to our obedience.

3. Whatever continuance the world may seem made for, yet the lives of particular men are short and uncertain.

III. THE DELAY OF HIS VENGEANCE CAN BE NO JUST REASON FOR OUR CONTINUANCE IN SIN. It does not lessen the danger; it gives no colour to the notion that God is an unconcerned spectator of wickedness. But now His present forbearance makes proof that He will hereafter pursue the wicked with His vengeance.


1. It is so in point of gratitude, because we have seen that it is an effect of His mercy.

2. But if the motives of gratitude fail of persuading us, we should at least consider that our interest is very deeply concerned in this matter. For it is a very great aggravation to turn the means of grace into occasions of sin.

(N. Marshall, D. D.)

Suppose I were one of those scoffers, what should I be most inclined to doubt from observing how God's threatenings did not take effect? I suppose the power of God. I should be inclined to say, "God has threatened what He is not able to perform; hence, the reason why sun, moon, and stars still rise and set in their appointed order." Well, if this were my way of arguing, would it be any answer to me to say, "The Lord is long-suffering to us-ward." Yes, indeed it would. There is no proof of the Divine power so great as the Divine long-suffering. How beautifully does one of our collects express this truth! "O God, who declarest Thine almighty power most chiefly in showing mercy and pity." Now, before beginning to prove to you that long-suffering is a great proof of the power of God, we would allow this idea to be at variance with that most commonly entertained. We have only to make mention of the power of God, and the thoughts are instantly far away amid the fields of immensity, busying themselves with accumulations of the workings of Almightiness — star upon star, and system upon system. And, from the fact of creation, we pass onward to that of preservation: we tell you that the complicated machinery of the universe is superintended and upheld by God. Far be it from us to imply that such a mode of demonstrating the power of God is other than correct. But it would appear to be possible, that whilst searching through the universe for evidence of the power of God, we may pass by the more signal demonstration lying individually in ourselves. We speak not of the testimony which is undoubtedly given by the construction of our bodies, and by the surprising manner in which the material incloses the immaterial. But there may be evidence which is still more overlooked, and that, too, an evidence which each may fetch from his own experience and his own habits. Towards each transgressor there has been an exercise of long-suffering on the part of the Almighty; so that if the greatest demonstration of God's power be God's long-suffering, then each of us may find in himself that great demonstration in all its completeness. With an hatred of sin which outruns our conception, and much more our imitation, God is looking down on every misdoing by which the earth is polluted. He is present at the perpetration of each species of crime — standing by the blasphemer whilst pouring out his curses, and by the murderer whilst bearing down on his victim. If this fact be pondered, it must always startle us. And yet He strikes not. We just ask you to imagine a tender-hearted man standing by whilst some monster of his species was foully ill-treating some fellow-creature or animal. Suppose him possessed of the most perfect ability of putting a stop to the cruelty, and awarding due punishment. The first impulse would be to exercise this ability. And if, in place of yielding to the impulse, he should reflect within himself — If I spare this guilty one awhile, if I visit not on him, on the instant, his iniquity, he may possibly repent — why we do not deny that, by a great effort, reflection might carry over the impulse, and the man might pass on in the hope of future amendment, resolved to administer no present correction. We allow that there is no actual impossibility against the exercise of such forbearance. But we think you will all agree that a vast moral effort would be needed for the repressing his feelings. Long-suffering is power over one's self. If, then, it be reverent so to speak, God's long-suffering is power over Himself. And assuredly God's power over Himself must be greater than the power which He puts forth when He deals with what is material and finite. You may read of such instances as of a man in the hardihood of his Atheism challenging, so to speak, the Deity to prove His existence by striking him to the earth. "If there be a God, let Him show Himself, by smiting me, His denier." Now you can hardly picture to yourselves a Being exercising over Himself so much control as that, with all the apparatus of fiery reply at His disposal, He should not answer the challenge by levelling him who utters it with the ground. Can you measure to me the effort which it would be to the Creator to keep back the thunderbolt and chain up the lightning? Yet the Atheist is allowed to depart unscathed. What lesson does the believer in God derive from this absence of all anger. He learns God's might a hundredfold more from the unbroken silence of the firmament than he would do from the hoarse tones of vengeance rushing down to the destruction of the rebel. The Atheist overthrown is as nothing to the exhibition of the Atheist spared. We shall probably arrive at right apprehensions of God's long-suffering as connected with God's other attributes, if we carefully review two simple facts. The first is that God can punish every sin; the second, that God can pardon every sin. It is essential to the long-suffering of God that each of these assertions should, in the largest sense, hold good. Unless there be the power of punishing, there can be no long-suffering; for long-suffering necessarily pre-supposes that the Being, who might on the instant take vengeance, passes over for a while the iniquity. On the other hand, unless God can pardon every sin, what is there in His long-suffering? We can have no idea of long-suffering except as exhibited in our text — that it is bearing with the offender in order that, time being given him to consider his ways, he may yet by repentance turn away punishment. If we can satisfactorily show that God is pre-eminently powerful, inasmuch as He is both the punisher and the pardoner of sin, we shall have established the point under debate — that God's long-suffering is a great measure of His power. You will readily admit that it is proving God powerful to prove Him superior to every creature, so that were the whole universe banded against Him, it would have no power in trenching upon His sovereignty. But how can we more thoroughly assure ourselves of God's superiority to every creature than by ascertaining that over every creature who swerves from obedience God can exercise the office of avenger. Whoever the creature who apostatises from God, whether standing high or low in the scale of intelligence beyond all question the power of God can reach to restrain or crush this creature. It may indeed be that the creature is permitted to go on in rebellion; and thus no direct evidence is given of the supremacy of God. Wherein, then, would be the proof of God's power? Simply in God's long-suffering. Long-suffering is the greatest exhibition of power on this side the day of judgment. It is our evidence that God now possesses all that God shall then exercise. And when I am told that God is long-suffering, and no limitations are placed on the attribute, you bring before me a picture as overwhelming in its details as stupendous in its outlines, I see at once that if God can be long-suffering, then God can punish every sin. He could not be long-suffering unless He could punish; He could not punish unless He were supreme. And then observe, secondly, that God can pardon every sin. Of all extraordinary truths, perhaps the most extraordinary is that sin can be forgiven. It may be a bold thing to say; but if you examine carefully, you will see that there is a strong sense in which it may be said that long-suffering is not natural to God. For was God long-suffering without effort? Could He be long-suffering without a preparation? He could be long-suffering only as He had resolved to give up His well-beloved Son to the fiercest agonies and the foulest wrongs. And when I think of the difference between God, the Creator of worlds, and God, the Pardoner of sin, the one done without an effort, and the other demanding an instrumentality nobly sublime; the one effected by a word, the other wrought out in agony and blood oh! the world created is as nothing to the sin blotted out! That God can pardon is the very summit of what is wonderful; and, therefore, O Lord, do I most know Thee, the Omnipotent, when I behold in Thee, the Long-sufferer!

(H. Melvill, B. D.)


1. The patience of God is His goodness to sinners in deferring the punishment due to them for their sins; and the moderating as well as the deferring of the punishment due to sin is an instance likewise of God's patience; and not only the deferring and moderating of temporal punishment, but the adjourning of the eternal misery of sinners is a principal instance of God's patience; so that the patience of God takes in all that space of repentance which God affords to sinners in this life — nay, all temporal judgments and afflictions which befall sinners.

2. It is not necessarily due to us, but it is due to the perfection of the Divine nature; it is a principal branch of God's goodness, which is the most glorious perfection of all other; and therefore we always find it in Scripture in the company of God's milder attributes.

3. Give some proof of the great patience and long-suffering of God to mankind.And this will evidently appear if we consider these two things —

1. How men deal with God. Every day we highly provoke Him; we grieve and weary Him with our iniquities (Isaiah 43:24).

2. The patience of God will farther appear if we consider how, notwithstanding all this, God deals with us. He is patient to the whole world. He "presents us daily with the blessing" of His goodness, prolonging our lives and vouchsafing many favours to us. But the patience of God will more illustriously appear if we consider these following particulars —(1) That God is not obliged to spare and forbear us at all.(2) That God spares us when it is in His power so easily to ruin us.(3) That God exerciseth this patience even when we are challenging His justice to punish us and provoking His power to destroy us.(4) That He is so very slow and unwilling to punish and to inflict His judgments upon us.(a) God's unwillingness to punish appears in that He labours to prevent punishment; and that He may effectually do this He endeavours to prevent sin, the meritorious cause of God's judgments; to this end He hath threatened it with severe punishments that men may fear to offend.(b) He is long before He goes about this work. Judgment is, in Scripture, called "His strange work"; as ii He were not acquainted with it and hardly knew how to go about it on the sudden (Deuteronomy 32:41).(c) When He goes about this work He does it with much reluctance (Hosea 11:8). He is represented as making many essays and offers before He came to it (Psalm 106:26). God withholds His judgments till He is weary of holding in, as the expression is (Jeremiah 6:11), until He can forbear no longer (Jeremiah 44:22).(d) God is easily prevailed upon not to punish, as in the case of Nineveh. With what joy does He tell the prophet the news of Ahab's humiliation!(e) When He punisheth He does it very seldom rigorously and to extremity, not so much as we deserve (Psalm 103:10).(f) After He hath begun to punish, and is engaged in the work, He is not hard to be taken off (2 Samuel 24.). Nay, so ready is God to be taken off from this work, that He sets a high value upon those who stand in the gap to turn away His wrath (Numbers 25:11-13).

5. The patience of God will vet appear if we consider some eminent instances of it. His forbearance is so great that He hath been complained of for it by His own servants. Job, who was so patient a man himself, thought much at it (Job 21:7, 8). Jonah challengeth God for it (Job 4:2).

II. THAT THE PATIENCE OF GOD AND THE DELAY OF JUDGMENT IS NO GROUND WHY SINNERS SHOULD HOPE FOR IMPUNITY: "God is not slack concerning His promise as some men count slackness."

III. THE TRUE REASON OF GOD'S PATIENCE AND LONG-SUFFERING TO MANKIND: "He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." This is the primary end of God's patience to sinners; and if He fail of this end through our impenitency He hath other ends which He will infallibly attain; He will hereby glorify the riches of His mercy and vindicate the righteousness of His justice; for God does not lose the glory of His patience, though we lose the benefit of it, and He will make it subservient to His justice one way or other. Lessons:

1. That nothing is more provoking to God than the abuse of His patience.

2. That the patience of God will have an end.

3. That nothing will more hasten and aggravate our ruin than the abuse of God's patience.

(Abp. Tillotson.)


1. However long He may continue to uphold it, He does not overlook the claims of His justice. There are before Him "a day of judgment and perdition of ungodly men."

2. However long He may continue to uphold it, duration is nothing to Him. "One day is with the Lord as a thousand years, and a thousand years as one day." He is not limited to time as we are.

3. However long He may continue to uphold it, He does not forget His promise. "The Lord is not slack concerning His promise, as some men count slackness."

4. However long He may continue to uphold it, His forbearance is manifest through the whole. He "is long-suffering to us-ward."

II. THAT MAN'S EXTERNAL UNIVERSE IS MAINTAINED BY GOD FOR A MORAL PURPOSE. "Not willing that any should perish, but that all should come to repentance." What is the purpose? Why is this world kept in existence for so many ages? Is it that men might luxuriate amidst animal gratifications, revel amidst the elements which minister to the senses, and pander to the passions? Is it that they might train the intellect to think, and to fill the mind with knowledge? Not even this. It is the moral restora tion of man. "That none should perish, but that all should come to repentance."

1. This moral restoration of man requires "repentance."

2. This moral restoration of man is according to the Divine will.

(D. Thomas, D. D.)

Sometimes in architecture and sculpture designs are formed as an exercise of skill, without any intention of embodying them in work. And sometimes politicians frame schemes which are intended only for Utopia, and for' the carrying out of which no attempt will be made. But God's design is for execution and His scheme for embodiment. A purpose to work out His design has firm hold of every portion and feature of that design.

(S. Martin.)

That all should come to repentance
1. The first is this, implore repentance at the hands of God (2 Timothy 2:25).

2. Have due regard to the sacred Word. Suppose we were travelling in the dark, what could we do better in such a case than procure a light to guide us? Naturally we are in the darkness of ignorance and mists of error, and want to be illuminated in the right way (Psalm 119:105; 2 Peter 1:19). And that the Holy Scripture has a peculiar efficacy to purify from sin, which is done by repentance, is evident (Psalm 119:9).

3. Consider the nature of God. As His word rightly heard, so His nature duly contemplated, will be not only a mighty antidote against sin, but as strong an inducement to repentance. Now the nature of God we may best learn from His glorious name (Exodus 34:6, 7). God in His nature is holy and even essentially and infinitely holy (Isaiah 60:3). And can we endure to rest in wilful sin when it is an evil abominable to God, and makes us as odious to Him as it is in its own nature? Reflect then seriously again, that He is just too. And as His perfect purity sets Him against sinners, so His absolute justice inclines and constrains Him to punish all that persist in it. And then we may consider further that He is powerful too, and armed with omnipotence. And so He is able to punish us (Psalm 76:7).

4. Place the promise and assurance of pardon before your eyes (Ezekiel 18:30; Luke 24:47; Acts 3:19; Acts 5:31).

5. Fix your thoughts upon Christ's sufferings. They were various, sharp, and terrible; but all for our sins.

(R. Warren, D. D.)









IX. THE PAINS TAKEN TO REMOVE DISTRUST PROVE THAT GOD IS "NOT WILLING THAT ANY SHOULD PERISH." He not only gives us His declaration that He is not willing that any should perish, but He gives us His oath.


(W. Freeland, LL. D.)

The Evangelist.
I. What does the apostle mean here by the expression "PERISH"? What is it to perish? This will be most appropriately answered in the words of Holy Scripture. Paul called it "Being punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thessalonians 1:9). "Sudden destruction" (1 Thessalonians 5:3). "Swift destruction" (chap. 2 Peter 2:1). "The vengeance of eternal fire" (Jude 1:7).


I. Fallen angels have perished (Jude 1:6).

2. Sodom and Gomorrah have "suffered the vengeance of eternal fire" (Jude 1:7).

3. Other men deserve to perish. "The Scripture hath concluded all under sin."

4. That part of the punishment which consists in natural death is daily being inflicted before our eyes.

5. God has said that some characters shall perish. "He that believeth not shall be damned."

III. But WHO are thus in danger?

1. "Despisers" (Acts 13:41).

2. profane persons, and all who "forget God" (Psalm 9:17).

3. All the impenitent (Luke 13:5).

4. All unbelievers (Mark 16:16).

IV. How are we to understand the expression God is NOT WILLING that any should perish? Hell does not exist without His permission! Death is His messenger! The judgment of the great day will be held by His appointment! But then —

1. God will not punish without occasion. Nor

2. Till the guilt of man has rendered it necessary. Nor

3. Without having provided a remedy: — the best possible remedy. Nor

4. Without having authorised the publication of that remedy. Nor

5. Without having implored men to accept it. Nor

6. Without having given space for repentance.

7. Nor will He inflict eternal judgment on one soul which has not proved its filial enmity to Him, to truth, to holiness.


1. The evidence arising from His character.

2. From His word.

3. From His oath (John 3:16).

4. From the gift of His Holy Spirit.

5. From the revelation of His truth.

6. From the exaltation of Christ as a Prince and a Saviour to give repentance.

7. From the promise of the personal help of the Holy Spirit — to them that ask it.

8. From every instance of true repentance which has occurred.

9. From sparing mercy from day to day.

10. From warnings, exhortations, invitations, directions, promises, etc., without number.

VI. WHAT is the imperative and only ALTERNATIVE that men may not perish? We answer, "repentance."

(The Evangelist.)

Amalekites, David, Jasher, Jonathan, Saul
Ashkelon, Gath, Gilboa, Mount Gilboa, Ziklag
Afraid, Anointed, David, Death, Destroy, Fear, Forth, Holy, Lift, Lord's, Marked, Oil, Stretch, Stretching, Wast
1. The Amalekite who accused himself of Saul's death is slain
17. David laments Saul and Jonathan with a song

Dictionary of Bible Themes
2 Samuel 1:14-15

     8471   respect, for human beings

2 Samuel 1:14-16

     5572   sword
     7318   blood, symbol of guilt

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Christ Crowned, the Fact
"When God sought a King for His people of old, He went to the fields to find him; A shepherd was he, with his crook and his lute And a following flock behind him. "O love of the sheep, O joy of the lute, And the sling and the stone for battle; A shepherd was King, the giant was naught, And the enemy driven like cattle. "When God looked to tell of His good will to men, And the Shepherd-King's son whom He gave them; To shepherds, made meek a-caring for sheep, He told of a Christ sent to save them.
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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