2 Samuel 12:22-23 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me… Those who distinguish themselves by sin God will distinguish by suffering. David would not have been so conspicuous a mourner if he had not been so conspicuous in his rebellion against the Lord. His chastisement was therefore just and compassionate, and though the form it took was common, it was to him one of the most painful he could have endured. I. THE GRIEF OF A PIOUS PARENT OVER HIS DYING CHILD. Parental grief suggests to us: — 1. The considerations which lead us to desire the lives of our children. Among these are(1) Our comfort and help. Great as are the cares they bring, still greater are the comforts; nor do we fail to anticipate the time, when sinking into infirmities, we shall receive from them tokens of attachment in return for all our anxieties. (2) For the perpetuation of our name to posterity we desire the lives of our children; denied alike to those who are written childless and to those who are called to bury their offspring. (3) To succeed us in our possessions and pursuits, we are anxious our children may be spared. 2. His faith in the power and mercy of God. He was assured that power belonged to God, and that if he would he could recover the child. 3. His confidence in the efficacy of prayer is also exhibited, for prayer was the chief employment when he withdrew — "David, therefore, besought God for the child; and David fasted, and went in and lay all night upon the earth." Fasting was united to prayer, and probably sackcloth. If in such cases the good effects of prayer have been seen, though the main object may have been denied; how are we encouraged in all those instances in which no declaration of discouragement or of absolute denial has been expressed! "Is any among you afflicted? let him pray." You cannot lose, but you may, you must gain. II. A PIOUS PARENT'S SUBMISSION, NOW THAT HIS CHILD WAS DEAD. "But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." This submission is still more significantly expressed in the narrative. So great was David's grief during the illness of the child that the servants feared to inform him of its death; but when he ascertained that he was dead "he arose from the earth and washed, and changed his apparel, and came into the house of the Lord and worshipped; then he came to his own house, and when he required they set bread before him, and he did eat." When the servants expressed their surprise at this conduct, he condescended to explain it, as in the text. His submission would be promoted by the fact. 1. That the providence was of God. What can be better than the will of God; so wise, gracious, and holy? Let our hopes perish, but let His will be supreme. 2. That the child is taken away from the evil to come is calculated to promote the submission of a bereaved parent. 3. The inutility of grief is another consideration. "But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." He had besought the Lord to spare him; but he had now taken him, and neither prayer nor grief would avail, for the life that was taken away could not be recovered. 4. The future happiness of his child tends greatly to promote the submission of a pious parent when bereaved. And of this David appears to have had assurance. "I shall go to him." This, first of all, implies David's belief that the child still existed; consequently, that, the soul of infants are immortal;" and, as we know, he expected to be happy himself, and go to his child, he already considered it as possessing a happy immortality. 5. The thought of going to his child at death tended also to quiet the mind of David. "I shall go to him, but he shall not return to me." Heaven is presented ill a variety of attractive aspects. To be with Christ, to behold His glory, and be like Him, constitute an idea of blessedness sufficient to enrapture the most exalted piety; but it is sometimes invested with associations suited to our earthly predilections. Hence we are told of "the things which are above;" "the spirits of just men made perfect;" and of sitting down with "Abraham, Isaac, and Jacob." The exposure of children to death should prevent our cherishing toward them an overfond attachment, and should exercise a just influence over our affections. We may and must Jove them, but only as creatures. They must not be idols; must not rival in our regard that God who must ever be its supreme object. The same consideration should lead us, at the earliest dawn of reason, to attempt to instruct our children piously. Oh! had we known how soon that infant mind would have opened to the light and glory of the upper world, how would our assiduity in this respect have been quickened! We cannot too early fit them either for earth or heaven. How adapted to promote the eternal welfare of parents is the loss of children! Our earthly affections may, through the sanctifying grace of God, aid us in cultivating spirituality of mind. "Set your affection on things above" is an exhortation which powerfully recommends itself to such. "Lord, by these things men live, and these things are the life of our spirits." Young children should be made to consider their liability to death, whatever their health or strength, for it often happens that diseases incident to childhood act more powerfully on a robust than a slender frame. Little children, you are young and healthy, but you may soon die. Do not too certainly calculate on a long life. (S. Hillyard.) Parallel Verses KJV: And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live? |
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