For You have established Your people Israel as Your very own forever, and You, O LORD, have become their God. Sermons
I. THEIR REDEMPTION. (Ver. 23.) 1. The nature of it. Israel was redeemed from bondage in Egypt, and afterwards from the Canaanite "nations and their gods." A wonderful and happy deliverance. Christians are the subjects of a higher redemption. They are delivered from sin, from a bondage more cruel and degrading than that of Egypt;, They are redeemed "from all iniquity" (Titus 2:14), "from this present evil world" (Galatians 1:4); "from their vain manner of life handed down from their fathers" (1 Peter 1:18, Revised Version). They are redeemed from the consequences of sin. They have "redemption, even the forgiveness of sins" (Colossians 1:14); they are redeemed "from the curse of the Law" (Galatians 3:13); from the power of the devil, and so from the power and the dread of death (Hebrews 2:14, 15); they await "the redemption of their body" (Romans 8:23); they are delivered "from the wrath to come" (1 Thessalonians 1:10). Such are some of the statements of Scripture respecting the "redemption that is in Christ Jesus" (Romans 3:24). 2. The manner of it. The deliverance from Egypt was effected by marvels of Divine power. God "went" forth to their rescue, doing "great things and terrible," in which the people themselves had and could have no part. In the destruction of the Canaanitish peoples they did take part, but their deliverances were by the power of God as really as their redemption from Egypt. For the spiritual and eternal redemption God has interposed in ways yet more marvellous. By wonders of love and righteousness and power combined, he delivers men from sin and death and hell. "He sent his Son to be the Propitiation for our sins" (1 John 4:10). "We have redemption through his blood" (Ephesians 1:7); and so the saints on earth and those in heaven unite in praise of him who, by his blood, washed them from their sins, and redeemed them to God (Revelation 1:5; Revelation 5:9). Mere power could not effect this redemption. (1) God must, in redeeming men, "declare his righteousness.., that he might be just," as well as "the Justifier" (Romans 3:26); and this is effected by the death of Jesus, "the Just for the unjust" (1 Peter 3:18). (2) Men are to be delivered from sin by moral suasion; and this also is effected by the manifestation at once of the evil of sin, and the greatness of the Divine love, in the sacrifice of Christ. Thus the great redemptive act is the sacrificial death of the Lord Jesus. But this is rendered effectual in the experience of men by (3) the power of the Holy Spirit, revealing to the heart the gospel of redemption, which then becomes "the power of God unto salvation" (Romans 1:16). To have thus realized redemption is the greatest blessedness and honour, and those who have this experience are the true "Israel of God" (Galatians 6:16). 3. The glory which this Redemption brings to the Redeemer. "God went to redeem,.., and to make him a Name." This aspect of the deliverance of Israel is not unfrequently presented in Holy Writ (see Exodus 9:16; Isaiah 63:12, 14). Similarly, the Christian redemption is said to be "to the praise of the glory of his grace" (Ephesians 1:6, 12; Ephesians 2:7; 2 Corinthians 4:15). It is not that, like some ambitious human hero, he cares for a great name for his own sake; but by his Name he is known, and men are drawn to him and saved (see John 17:26). In like manner, our Lord is said to have acquired through his humiliation and obedience unto death "a Name which is above every name," even "the Name of Jesus," and this also" to the glory of God the Father" (Philippians 2:9-11). II. THE RELATION ESTABLISHED BETWEEN THEM AND GOD. (Ver. 24.) This also distinguishes them above all others. They are constituted the people of God; he becomes their God. It is for this purpose they are redeemed. This representation of the relation between God and his people appears first in a promise made to Abraham (Genesis 17:7, 8), is repeated in promises given through Moses (Exodus 6:7, etc.), is adopted by David here, reappears in the prophets (e.g. Jeremiah 31:33), is applied in the New Testament to Christians (2 Corinthians 6:16, etc.), and is finally used in a description of the perfect blessedness of the inhabitants of the New Jerusalem (Revelation 21:3). It comprehends all that the most enlightened and holy can desire. 1. They are constituted the people of God. Thus to Israel it is said by Moses, "Thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth" (Deuteronomy 14:2; see also Deuteronomy 26:18). St. Peter employs similar language to describe the position of Christians (1 Peter 2:9); and St. Paul says (Titus 2:14) that our Lord "gave himself for us, that he might... purify unto himself a peculiar people ['a people for his own possession,' Revised Version]." The representation includes: (1) Ownership. They are his by right of creation and of purchase. "I gave Egypt for thy ransom" (Isaiah 43:3); "Ye are not your own; for ye are bought with a price" (1 Corinthians 6:19, 20). (2) Appropriation. God takes possession of the people who are his; in the case of Christians, by his Spirit. (3) Self-consecration. (4) Homage, including trust, love, worship (while other peoples worship other gods, the people of God worship him), and obedience. (5) Glorification. They "show forth his praise" (Isaiah 43:21; 1 Peter 2:9). They promote his kingdom. 2. He is their God. All that men expect from their God he is to his people, and far more. He is theirs by covenant and promise. He gives himself to them. He exercises authority over them. They enjoy his love, his presence, the employment of his power to teach and guide, to purify, to comfort, to chastise, to protect, to employ, to perfect, to honour, to save. 3. The relation is eternal. "Forever." This is true in a sense of the relation between Israel and God. Although no longer a nation, they still are used to witness for him as no other people; and by their inspired men, and especially by him who is of them "according to the flesh," they have become the chief religious teachers and benefactors of mankind. And the day is coming when they will accept their Messiah, and, "with the fulness of the Gentiles," form one people of God. The real, spiritual Israel of all ages and lands are God's, and he is theirs forever and ever. Then: 1. Happy are the people thus favoured by the Most High! He confers on them greater honour and blessing than on any others. This is true of Israel; of any nation who have the Word and ordinances of God amongst them; of the visible Church of Christ; and emphatically of the true spiritual Church. The distinction and glory become more marked as the reality of what is included in the title, "people of God" increases. To have a Divine revelation is a great privilege; but greater to receive and be renewed by it, and thus be heirs of all its promises. 2. Be concerned to be one of the true people of God, who have Jehovah for their God forever. 3. Take heed to live in a manner becoming your relation to him whom you acknowledge as your God. (See Leviticus 19., passim.) The people of a God of holiness and love should be distinguished by these qualities. Only thus can they prove themselves to be his. Only such people are his in any lastingly happy sense. Would that it were possible to point to every Christian Church, and challenge the world to produce any communities equal to them in all that is pure, righteous, and benevolent! - G.W.
Then went King David in and sat before the Lord. I. THE SOVEREIGNTY OF DIVINE GRACE. A purpose of love is disclosed here. It is seen in the choice of David and his house, and in the merciful designs which were announced to them. The text furnishes us with a striking illustration of the plighted love of God to Christ and His people. The element of election is conspicuous in this narrative. The great truth that God has, in Christ Jesus, chosen to Himself a church, is brought to the level of our comprehension.II. THE HEADSHIP OF CHRIST. You may have remarked that the promises were made to David personally, although his family was included in the blessing. The covenant was with Jesse's son, who was regarded as the progenitor of a chosen seed — "Thine house, — thy kingdom, — thy throne shall be established for ever." David elsewhere alludes to this, for, amongst his last words, he says that God had made a covenant with him, ordered in all things and sure — meaning that He had promised to him certain irrevocable blessings. Here, then, we have another very important truth connected with our salvation, namely, that Christ is the covenant-head of His Church; that he is the representative of His people in all that concerns their salvation; that "all the promises of God in Him are yea, and in Him amen." III. THE MARVELLOUS PRESERVATION OF THE CHURCH. David, in the text, speaks of God's providential care during the past: "Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto?" and he expresses confidence in His promised favour for the future: "Thou hast spoken also of Thy servant's house for a great while to come." David and his family had been, and were still to be, the objects of God's providential care; and Christ and His people being typified by them, we must regard that circumstance as declaratory of the duration and stability of the Church. Observe, that from the beginning there has always been a preservation of — 1. A godly seed amongst the wicked. The Lord's people have ever been in a minority. They are variously described by the inspired penman as a remnant," a "garden enclosed," a "vineyard;" and by our Saviour as a "little flock." It is interesting to observe that the righteous seed maintained in the world has been expressly "taught of the Lord:" and consequently that in all ages there has been a preservation of — 2. The truth amidst error. At first it was imparted by Jehovah Himself to Adam, and to Enoch, and to Abraham, and to Moses. Afterwards the Lord was pleased to raise up prophets whose special mission it was to declare His will. Then came our Saviour, who was "the Truth" itself, and after him the apostles and evangelists. The doctrines of salvation were declared to Adam as they are preached to you now. Man's lost estate, redemption through Christ, justification by faith, and the need of personal holiness have been set forth in every era of revelation. They are to be found in the first promise, in the ceremonies of the Levitical law, and in the writings of the prophets as well as in the New Testament. The truth has never been extinguished. (A. B. Whatton, LL. B.) I. THE RETROSPECT. 1. In the history the review of the past was laid upon David himself. What a series of reflections must have thronged upon that king's mind as he sat there in silence alone with the ark of God. He had not journeyed along over the hills and valleys of years by ways of pleasantness and by paths of peace. He would well consider his dangers and his deliverances too. He could not have forgotten the hour in which, as a stripling lad, he had slain the Philistine giant with the pebble from the brook, only by trusting in the Lord God of Abraham, Isaac, and Jacob. Then that would make him think of the terrible manner of Saul's attacks upon his life while he as a simple-hearted minstrel was trying to soothe him with his harp. He would seem to see at this moment of review, perhaps as he had never seen before, that his defences must have been actually Divine. Who could have turned in their course those javelins that went quivering through the air out of the mad monarch's hand? This was a career that might well be reviewed in the words, "Who am I, O Lord God? and what is my house, that thou hast brought me hitherto?" The call, therefore, is very plain to us: "Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged." David might sometimes wonder why, among all that band of brethren of his, so stalwart and strong, he, the weakest and the youngest, had been selected for this wonderful place of honour as the king of Israel. But we may marvel the more that we were made to be the recipients of this grander honour still as kings and priests unto God. Among the private papers of John Howard was found after his death one bearing only these pathetic words: "Lord God, why me?" Such a reflection must have been suggested in the very spirit of David's exclamation there before the ark: "Who am I, O Lord God, and what is my house, that thou hast brought me hitherto!" 2. The result of this retrospection upon the prayer of the king is the special thing to be observed, because there comes to view the true temper which on every such occasion as this ought to be found in the heart of the Christian. But there appears nothing of superciliousness nor of self conceit, not even of satisfied complacency, in David at this moment. On the contrary no words can be found which in more vigorous terms could express his humility and utter self-abnegation than these he employs for himself: "Who am I, O Lord God!" Matthew Henry, commenting in his own inimitable way, exclaims in a kind of expostulation at his self-abasement: "Why, he was upon all accounts a very considerable and valuable man! His endowments were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness; the darling of his country and the dread of its enemies." But David here evidently counts himself nothing before his Maker, and attributes everything to God's sovereign grace to him. Nor is this all: he disclaims also any credit for his relationship and family connection. David was evidently an essentially modest man. He made very much the same remark as this to his royal predecessor on the occasion when he was offered the hand of his daughter in marriage. A calm and candid review of his past religious life always humbles a genuine Christian, rather than exalts him into self-importance. There are so many falls for which he is responsible; there are so many neglects for which he is to blame; there are so many weaknesses in his character and so many errors in his walk, that he feels he has little reason to grow self-complacent. It is better to keep saying with this king before the mercy-seat: "Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto?" II. Having now considered the believer's retrospect, we turn to CONSIDER HIS PROSPECT, as he sits at the table of the Lord. You cannot fail to observe how, in the utterance of the text, the comparative value of these two was reckoned. Glorious indeed were the remembrances which thronged upon David — the deliverances, the honours, the communings; he dismisses them at once when he begins to think of the anticipations he is permitted to cherish. (C. S. Robinson, D. D.) Expository Outlines. I. THE POSTURE HE ASSUMED. "Then went king David in, and sat before the Lord."II. THE FERVENT GRATITUDE HE EXPRESSED. It was called forth: 1. By looking back at the past. "Who am I, O Lord God?" etc. 2. By thinking of the future. "And this was yet a small thing in Thy sight, O Lord God," etc. III. THE TOUCHING APPEAL HE PRESENTED. "And what shall David say more unto thee? for thou, Lord God, knowest Thy servant." 1. Thou knowest the sinfulness of Thy servant. David knew something of this himself, but he was by no means aware of the depths of wickedness which were within him. 2. Thou knowest the weakness of Thy servant. "He knoweth our frame; he remembereth that we are dust." 3. Thou knowest the integrity of Thy servant. According to an Indian proverb — "A diamond with flaws is more precious than a pebble that has none." Now David, in addition to his great transgression, had several flaws; his infirmities and failings were many; and yet the whole of his history shows that he was a true child of God notwithstanding. 4. Thou knowest the desires of Thy servant. It was in David's heart to build a temple for God; but although not permitted to carry the design into execution, He whom he sought to serve and honour, approved of the feeling by which he was prompted, and accepted the will for the deed. Thus the humble believer can say, "Lord, all my desire is before thee, and my groaning is not hid from thee." 5. Thou knowest the obligations of Thy servant. Often should the question be asked, "How much owest thou unto thy Lord?" David owed much; for God's merciful kindness towards him had been great. Let us then think of these things. Never Should we forget that all things are naked and opened unto the eyes of him with whom we have to do. And let us ask ourselves, what effect the contemplation of God's knowledge has upon our minds? Does it inspire us with joy, or make us miserable? Is it a .congenial, or an unwelcome and repulsive theme? The subject speaks to the self-righteous formalist. "Ye are they which justify yourselves before me; but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God." It speaks to all workers of iniquity. The practical language of such is, "Who seeth us? and who knoweth us?" (Expository Outlines.) Homiletic Review. The plan of David to build a "house magnifical" for Jehovah was not approved. Man proposes; God disposes. We think we know; but God knows better. The Divine veto was conveyed to him as gently as possible; it was coupled with a great promise, "Thy house and thy kingdom shall be established before thee."1. On receiving this communication the king left his cedar palace, went into the weather-beaten tabernacle, and "sat before the Lord." The season of silent prayer is of inestimable value. Some of our deepest feelings are more readily expressed in silence than in words. A hand-clasp has volumes in it. Our Lord never preached a more impressive sermon to Peter than when He "turned and looked on him." So in our communion With God we may sometimes make known our most earnest desires without a word (1 Samuel 1:13-15). 2. Then David pours out his soul in thanksgiving. He makes audible acknowledgment of God's goodness in taking him from the sheepfold and setting him up as the head of a royal line; and in his promises of goodness "for a great while to come." His gratitude finds its climacteric expression in the words, "There is none like Thee; neither is there any God beside Thee." One thing is clear: God loves to be thanked for His goodness. Observe how the importance of thanksgiving is emphasised in the Scriptures (Psalm 95:2). Paul enjoins the Philippians to "make known their requests with thanksgiving unto God" (Philippians 4:6). Possibly our prayers would be more effectual if they were more frequently winged with praises. The filial spirit, without which there can be no true approach to the mercy-seat, suggests a due recognition of the Father's goodness. 3. Then David's prayer: "Let the house of Thy servant David be established before Thee." This was in pursuance of a covenant. God on His part had promised to perpetuate the Davidic line; David on his part had promised faithfulness. The plea, in the present instance, was but a reminder: "Do according to thy word!" The unit of church membership, now as in the Old Economy, is the household. Every Christian head of a family has a covenant with God, in which salvation is promised "to thee and thy seed after thee." The same law is over all God's people; but some fall short of their privilege in refusing to claim it. The man who has no family altar, for example, can scarcely put God in remembrance of His covenant. If we want our households saved, let us cover them with a constant canopy of intercession; saying often, like David, "O Lord, thou hast promised! Thou hast promised!" 4. The prayer of David was answered gloriously.(1) The sovereignty of Judah was continued in his line until the beginning of the Christian era (Genesis 49:10).(2) Then came Christ, of the Davidic line. In His triumphal entry He was greeted, "Hosanna! Hosanna to the Son of David!"(3) The Davidic covenant is thus bound up with the destinies of the Christian Church. (Homiletic Review.) I. THE HUMILITY APPARENT IN DAVID'S WORDS.1. He owned the lowliness of his origin — "What is my house?" He came not of royal blood. 2. David laid the most stress upon his own personal unworthiness. He said, "Who am I? What was there in me that thou shouldest make me a king, and a progenitor of the Christ?" And will not each believer here say the same? Who am I? II. DAVID'S WONDERING GRATITUDE. 1. He wondered, first, at what God had done for him: "What is my house, that thou hast brought me hitherto? — to a house of cedar, and to be able to talk about building a house for thee: to be thy chosen king, and to have my seed established on my throne, and to become the ancestor of the Christ!" 2. David did not end his wonder there, but went on to another and greater theme, viz., the blessings which the Lord had promised him. He praised the Lord for what he had laid up as well as for what he had laid out. He said, "And this was yet a small thing in thy sight, O Lord God, but thou hast spoken also of thy servant's house for a great while to come." What a wonderful expression! "And this was yet a small thing in thy sight." 3. David had yet another theme for wonder, which was this — the manner of the giving of all this. There is often as much in the manner of a gift as in a gift itself. III. DAVID'S EMOTION OF LOVE. 1. David found but a scant outlet for his love. What precious words are these: "What can David say more?" It is love struck dumb by receiving an unspeakable gift. The king was exactly in the same case as Paul when he said, "What shall we then say to these things?" 2. Notice the childlikeness of this love. "What can David say more?" 3. Observe, it is a love which longs for communion, and enjoys it. He says, "What can David say more unto thee?" He can talk to other people, but he does not quite know how to speak to God, and then he adds, "For Thou, Lord God, knowest Thy servant," which is a parallel passage to that of Peter, "Lord, Thou knowest all things, Thou knowest that I love Thee." 4. But do you see it is obedient love as well? It is not mere sentiment, there is a practicalness about it, for he says, "Lord, Thou knowest Thy servant," he subscribes himself as henceforth bound to God's service. With delight he puts on his Master's livery, and sits like a servitor in the hall of the King of kings, waiting to hear what shall be spoken to him. IV. DAVID'S HEART WAS FULL OF PRAISE. 1. The praise was for the freeness of the grace which brought him such blessedness. "For thy word's sake, and according to thine own heart hast thou done all these great things." Whenever the believer asks why God gave him grace in Christ Jesus he can only resort to one answer — the Lord's own heart has devised and ordained our salvation. 2. David praised also the faithfulness of God. He says, "For Thy word's sake." Is not that the ground upon which all mercy is received by the child of God? God has promised it and will keep His word. He never did run back from His covenant yet. 3. Then the king's heart was taken up with the greatness of the covenant blessings. "According to Thine own heart, hast Thou done all these great things." They were all great. There was not a little mercy among them. 4. Once more David praised God for his condescending familiarity. "According to Thine own heart, hast Thou done all these great things, to make Thy servant know them." They were revealed to David by a prophet, just as Jesus communed with His disciples, and said, "I have told you before it come to pass, that when it come to pass ye may believe." V. DAVID'S SOUL WAS ROUND UP IN HIGH THOUGHTS OF GOD, for our text concludes with these words: "Wherefore Thou art great, O Lord God: for there is none like Thee, neither is there any God beside Thee, according to all that we have heard with our ears." "God is great. He is the greatest because He is the best. The old Romans used to say, optimus maximus — the best, the greatest. Thou, God, art good, and therefore Thou art great. ( C. H. Spurgeon.) Through the lips of Nathan David had received from God a personal message of the greatest moment. Then the king went in and sat before the Lord, breaking out into the language of the text, which is of the nature of an expostulation. He did not receive the message as one he had a right to expect; he expresses no exultation, only surprise and solicitude; his soul was troubled by his rare fortune, troubled as men generally are by disaster. But is not this a common experience of sincere and devout souls? They are humbled rather than elated by the honours they receive; the praises lavished upon them and their doings surprise and chasten them; their unlooked-for riches excite in their heart a troubled wonder; their specially happy lot seems so far in excess of what they might reasonably expect that they dare hardly realise it; their exceptional health, affluence, promotion, or felicity gives them from time to time a sense of positive uneasiness and painfulness. "Who am I, O Lord God, and what: is my house, that thou hast brought me thus far?" It may seem paradoxical to say so, but in deep, true souls disappointment and disaster often cause less anxiety and questioning than is occasioned by brilliant success. We know what we are, we know the errors, sins, and general unworthiness which have marked our career, and we cannot understand our good fortune; we suspect that we are being lifted up to be cast down; we are perturbed by a secret fear lest these windfalls and triumphs may in one way or other precipitate our ruin, as superior beauty is often fatal to birds and flowers; and we conceive the dread lest these earthly successes may only aggravate our doom as the good things of Dives did. Who am I, and what is my house, that I should be so distinguished? Yet this is the right spirit in which to accept accessions of wealth and social distinctions and joys. It is a far truer temper than to regard our luck as the reward of our merit, and to boast ourselves in our good fortune. To recognise our demerit, and to acknowledge that riches and honours are God's free gifts, is the true attitude towards worldly advancement and advantage. But at the same time we must not permit morbid feeling to blind us to the graciousness of God, and to rob us of the sweetness of His gifts. Let us then learn to trust God in His bright providences as we do in His dark ones, and to take His richest gifts without suspicion or misgiving. It is a fine trait in the Christian character when we can fill high places and enjoy goodly things in the spirit of unquestioning trust and appreciation. After the king had humbled himself before God because of these extraordinary favours, he concludes: "And what can David say more unto Thee? for Thou knowest Thy servant, O Lord God. For Thy word's sake, and according to Thine own heart, hast Thou wrought all this greatness to make Thy servant know it." The suspicious, ascetic spirit is not the highest mood of life.(W. L. Watkinson.) Christian life in our day is full of activity. It finds pleasure in planning, giving, and working for the growth of Christ's kingdom. The spirit of consecration gives joy to all Christians who recognise it, and inspires confident hopes in the aggressive movements of the Church. But it conceals, also, a great peril. All Christian power springs from communion with God, and from the indwelling of Divine grace. One can do good to others only as his own heart pulsates with love to Jesus, and has a present experience of His love. We can impart only what we receive. Any spring will run dry unless fed from unfailing sources. Any Christian labour will be fruitless, and Christian zeal be like sounding brass, unless the soul waits daily upon God, and finds new strength in prayer and in the study of the Bible.It would be a great favour if a king should give leave to one of his meanest subjects to have a key of his privy chamber, to come to him and visit him, and be familiar with him when he pleaseth. How would such a favour be talked of in the world? Yet this is but a faint image of what the believer is admitted to. He may come not merely to the palace of mercy, and the throne of grace, but to the very heart of God. Confidences such as ours surpass all the familiarities of friendship, and yet they are permitted, nay commanded, between the All-glorious Lord and our poor sinful selves. We may well copy the example of David when he went in and sat before the Lord, and said, "Who am I, O Lord God, and what is my house? And is this the manner of man, O Lord God?"( C. H. Spurgeon.) Thou hast brought me hitherto. These verses represent David as coming to a point in his life when he steps aside for a moment out of the current of events to ask what they all mean, what light they throw upon his own life and destiny, and what on the character of God. David had become King now over all Israel and Judah, and he had conquered the Philistines sufficiently to have a moment's rest. The kingdom is established. David is so impressed with this that he retires to be alone with God, and in the sacred solitude he says: "Who am I, O Lord God, and what is my house, that Thou hast brought us thus far?" And David felt that he was, somehow or other, being worked by a vast Power, that he was in the sweep of a tremendous current of purposes, part of a larger scheme than he himself had ever conceived, and evidently destined for some end larger than he knew. His life, he felt, could never be explained from himself. He was king of the people, but, just as surely, he was the servant of Jehovah. A greater than he was really directing his course. What had happened up to this point was proof, too, that somewhat more was intended. The sense of great things to come came in with that interpretation of the past. The wonder of accomplishments thus far shot into the future as a luminous prophecy of high destiny and great ends. And with this sense of his importance, and the importance of the nation at having a distinct place in the Divine economy, came a great sense of humility. "Who am I, and what is my house? The moment man learns his real greatness he is humble; it is when he masquerades an absent majesty he lifts a proud head. Now, it is always a difficult thing to construct the theology of history. I am not going to attempt it here. But a much more difficult thing, I think, is to learn history and have no theology. I do not suppose that David, or the man who wrote his history, or we ourselves, would speak of God taking him from the sheep-fold and making him king and giving him success in any such sense as to make God the Author of David's misdoings. It is quite true that we cannot apply any theology to a satisfactory explanation of all the facts of history, but to read history and behold its trend and drift and its vast issues without believing in the Ordering Intelligence, who is moral and good, is to me impossible. "Take away the belief in the self-conscious personality of God," said Tennyson, "and you take away the backbone of the world." "On God and God-like men we build our trust." Now, if we survey the past of the world and of mankind we may always ask with incredulity, "And is this the law of man, O Lord God?" And with the conviction that God is at work, which any adequate view of the past gives, comes the belief in the still greater future. So much is done that it must be little, I think, compared with what remains. Think for a moment of the evolution of mankind. Let man read back the history of his race as far as he can, until ,he sees his ancestors of the Tertiary Period joining together to fight against the stronger animals. What a tremendous distance he has come from that early struggle to this present time when he is not only lord over the brute creation, but when he bends the elements of nature into his service! Think how from a few simple sounds he has developed all the richness of a modern language! Captain Cook said the language of Fuegians was like a man clearing his throat. Think of the wonderful way in which man has risen from physical to moral and spiritual conceptions. The story of it lies embedded in our language to-day. One writer sums it up by saying: "From A to Z the dictionary is crowded with examples of the physical roots from which moral and intellectual terms have sprung." "Supercilious," e.g., means literally one who raises his eyebrows. Then, how did it come to mean a quality of spirit? Because man came to read the inner nature and to relate it to physical expression. A calculating man simply meant at first one who counted with small stones (calculus, pebble), but calculation now is a mental effort. This passage of words from physical to intellectual, moral, and spiritual meanings, indicates the passage of man to higher stages of life. Long, long ago man began to guess in a very crude way about the causes and properties of things, and the outcome is modern science with all its wonders. Well, having brought us thus far, is it not certain that much more is in store for us? Mr. Wallace puts fifteen great discoveries, all applications of science, to the credit of the nineteenth century, as against eight for all previous history. Is this wonder a sign that we are nearing the end of the world? Nay, rather we have just discovered that the reserve of the universe is exhaustless. "Each generation of physicists," says Mr. H. Spencer in his last book, "discovers in so-called brute matter powers which but a few years before the most instructed physicists would have thought incredible." Is this march of science the law of man, O Lord God? Nay, rather, we would ask, "Who are we that Thou hast brought us thus far?" Think, again, how far God has brought us on the paths of morality and theology and religion. From the crudest guesses as to His own nature Be has led us into the temple of the Father of Jesus Christ, and from mistaken sacrifices to the communion of the Holy Spirit. Think how the finest moral feelings have developed out of rude physical relations; even the modesty of woman and the love of man were once what ,we should now deem vulgarities. In this the law of man, O Lord God? "For Thy word's sake, and according to Thine heart, hast thou wrought all this greatness?" The whole development of mankind in language, art, and science, in social union, morality, and religion, is the history of a great forming Spirit bringing order out of chaos, the history of the inner word of God winning utterance: for itself through all discordant sounds, and turning the Babel of man into the Pentecost of the Holy Ghost. But let us turn our thoughts on this subject to our own individual lives. If you believe that God is conducting the march of the race to high and noble ends, you need to believe also that He is personally dealing with you. David's thoughts turned not only upon his nation and its place in the world, but upon himself and his own relation to God. David was king, you say, and it was a wonderful thing to have come from the sheepfolds of Bethlehem to the throne of Israel. Well might the shepherd-boy of former days now ask, "Who am I?" But your life contains nothing startling of this kind; you were born an ordinary person, and you are an ordinary person still. Perhaps instead of success and promotion you have had much misfortune and adversity. When you think of the way you have come thus far, you have very mingled feelings about it, you see great blunders and sad mistakes — blunders and mistakes which, perhaps, have brought you a harvest of sorrows. You may be in the very midst of circumstances now which appear to be very much against you, which are at least very difficult to deal with. Types of life and careers are an infinite variety. But this thought that God is dealing with us is not confined to any type, much less confined to the successful type, From the sheepfold to the throne is by no means the one line along which the Divine leadership is recognised. Rather, indeed, it is the normal experience of man. A few men may adopt a certain course of thought, and reason themselves out of this conviction, or suppose they had done so, but mankind will never consent to it. The general feeling with regard to the race is that a "God marshals it," and with regard to the individual even "that man proposes and God disposes." Most men who from advanced years look back feel that someone else, not themselves, has really tracked their way. Without denying or diminishing man's share in the conduct of his own life, without in any sense risking his sense of responsibility in regard to it; without taking away any of the truth of the statement that as he sows he reaps, we all feel that "There is a divinity that shapes our ends, rough-hew them as we will." Shakespeare got it out of human life, and the conviction is in human life still. To the transfiguration of events, too, there is common testimony. All of us who can look back some years know how utterly we sometimes mistook the bearing of the events through which we were passing. Ruskin says he has never known anything of what was most seriously happening to him till afterwards. Is not that true of all in a measure? What you called an accident has become the ruling factor in your lot; what you called a chance meeting has deposited the most permanent influence in your life; what you intended perhaps for your success has turned out a hindrance; what you thought was going to crush you into a final defeat has been the greatest blessing to you. 'Tis passing strange! and life is full of it. Crete cries out from the burden of years, and Greece ventures to the rescue. The way is blocked; nothing can be done. Greece proclaims war against Turkey, and Prince George goes to the front. Someone blunders badly, Greece is hopelessly beaten, and the iniquitous Turk revels in victory. Crete is doomed, then! No — wait; slow-footed Time will bring another message. The defeat of Greece lays an obligation on the Powers to give Crete freedom, and the time comes when Prince George becomes himself Governor of the island, and instead of the groans of oppressed men you hear the chanting of Te Deums and the voice of thanksgiving; and soldiers, instead of holding the people in terror, are pelted with flowers by little children. There have been things as strange as that in your life and mine; storms have wrought for peace, troubles have brought us strength, and we were helped from unexpected quarters. We look back to-day, and we see a great deal of our own folly and fault, and their results, but do we not also see the hand of God? But whatever you are, though bad and wicked, if you still feel there is a God above you, whose hand has been in your life though you have rebelled much, a God of mercy and redemption, a God with a great purpose which cannot be defeated, even yet the future throws open its golden doors, and the unseen powers are ready to guide you to the city of celestial life. Thus far. What for? Why alive to-day? That you may go on in the Divine life, on to do God's work, on to use God's power, on to manifest God's beauty, and at last to take your own proper place in the Eternal City of God.(T. K. Williams.) And is this the manner of man, O Lord God? 1. It is not the manner of men to forgive great and frequent injuries and affronts. They are too soon provoked, and sometimes incensed; and not soon, or easily reconciled. They often retain a remembrance of injuries, which they profess to have forgiven; and it is difficult to bring them to a real friendship and to manifest the genuine evidences of it. If a prince forgiveth one act of treason, he will scarce forgive a second, and still keep the traitor near him. But our God is rich in mercy. Though he is the offended party, he makes the first overtures of reconciliation, bears with many provocations, waits to be gracious, and multiplies to pardon.2. Nor is it the manner of men to confer such benefits as God doth. They have no such inexhaustible stores and treasures, out of which to draw their gifts. What is it that princes can bestow upon their greatest favourites, compared with the gifts of God? They confer honours and titles; a mere empty sound! God gives us the real honour, the glorious privilege, of being his children. Princes may bestow gold, silver, jewels, palaces, estates. But would you, Christians, give up your present comfort and interest in the Divine favour, for any of these? The greatest favourite of a prince may be peculiarly wretched, as was the case with Haman. His station is slippery and he may soon fall into disgrace and ruin. But the Lord will give strength to his people, bless them with peace, and confirm them to the end. The favourite of a prince must die, and his master, with all his wealth and power, cannot save him: but when flesh and heart faileth, God is the strength of his servants, and their portion for ever. The favourites of men, even of princes, must be confined to a few. But God can enrich, and ennoble thousands and millions. (J. Orton.). People Adam, David, Israelites, Nathan, SaulPlaces JerusalemTopics Age, Becamest, Confirmed, Establish, Established, Forever, Hast, O, Strong, Thyself, YeaOutline 1. Nathan, first approving the purpose of David to build God a house4. After by the word of God forbids him 12. God promises him benefits and blessings in his seed 18. David's prayer and thanksgiving Dictionary of Bible Themes 2 Samuel 7:24 1235 God, the LORD Library David's Gratitude'Then went king David in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto? 19. And this was yet a small thing in Thy sight, O Lord God; but Thou hast spoken also of Thy servant's house for a great while to come. And is this the manner of man, O Lord God? 20. And what can David say more unto Thee? for Thou, Lord God, knowest Thy servant. 21. For Thy word's sake, and according to Thine own heart, hast Thou done all these great things, … Alexander Maclaren—Expositions of Holy Scripture The Good Shepherd: a Farewell Sermon The Plea of Faith The Promise in 2 Samuel, Chap. vii. 2 Samuel xxiii. 1-7. David's Prohibited Desire and Permitted Service David Appointing Solomon The Dying King's Last vision and Psalm The Song of Solomon. The Exalted One. The King --Continued. The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus How the Silent and the Talkative are to be Admonished. Letter xxii (Circa A. D. 1129) to Simon, Abbot of S. Nicholas Early Days The Gospel of the Kingdom. The King. And V the Kingdom Undivided and the Kingdom Divided The Plan for the Coming of Jesus. Covenanting Performed in Former Ages with Approbation from Above. The Divine Jesus. A Cloud of Witnesses. The Acceptable Sacrifice; The Old Testament Canon from Its Beginning to Its Close. Links 2 Samuel 7:24 NIV2 Samuel 7:24 NLT 2 Samuel 7:24 ESV 2 Samuel 7:24 NASB 2 Samuel 7:24 KJV 2 Samuel 7:24 Bible Apps 2 Samuel 7:24 Parallel 2 Samuel 7:24 Biblia Paralela 2 Samuel 7:24 Chinese Bible 2 Samuel 7:24 French Bible 2 Samuel 7:24 German Bible 2 Samuel 7:24 Commentaries Bible Hub |
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