---

I. HIS ESTIMATION OF DIVINE MEANS AND ORDINANCES. The ark and the tabernacle were much mere to him than his throne and his palace. And therefore he only mentions these. "Carry back," says he, "the ark of God — if I shall find favour in the eyes of the Lord, he will bring me again" — he will bring me again, ands — "show me both it and his habitation" — the ark and the tabernacle. Not that he undervalued the privilege of a safe return. Religion is not founded on the destruction of humanity. We are not required to contemn the good things of nature and providence.

II. HIS FAITH IN DIVINE PROVIDENCE. David views his defeat or his success, his exile or his return, as suspended entirely on the will of God. He does not balance probabilities. Not that he acted the part of an enthusiast, and despised the use of means. This appears obviously from the measures he devised, especially his employing the counsel of Hushai. David knew it was easy for him to take wisdom from the wise, and courage from the brave; and to confound all his devices. He knelt also that it was equally easy for God to turn again his captivity.

III. He professes a FULL ACQUIESCENCE IN THE DISPOSAL OF THE ALMIGHTY. "But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good to him." Here are no imprecations of vengeance against seditious subjects, and a rebellious son; no bitter complaints of instruments; no "charging God foolishly"; no "teaching God knowledge." He falls down at his feet wishing to be raised up, but willing to remain. He mourns, but he does not murmur. What helped to produce this disposition in David? There were. two things in himself.

(1) The one was — a sense of his own unworthiness. A consciousness of our desert is necessary to our submission under the afflictive dispensations of Providence.

(2) The other was — his ignorance. For while the former convinced him that he had no right to choose, this persuaded him that he had no ability.There were also two things in God which aided this acquiescence.

(1) First, his sovereignty. "Has he not a right to do what he wilt with his own?

(2) Secondly, his goodness. The authority of God awes us, But it is something else that produces the cheerfulness of submission. It is the principle which actuates him — which is love; it is the. end he has in view — which is our profit: It is a belief that, however things may be determined, with regard to our feelings — they "shall all work together for our good." Let us be followers of David in this holy resignation of ourselves to the pleasure of God.

1. It will be very advantageous to yourselves. Now this acquiescence in the will of God is the preparation of the Gospel of peace, with which you are to be shod: Thus prepared, you may travel on through the wilderness. To vary and enlarge the metaphor — impatience turns the rod into a scorpion. While the yoke presses the neck, patience lines it with down; and enables the man to say, It is good for me to bear it.

2. Nothing can be more honourable to religion. To surrender ourselves to the Divine disposal is the purest act of obedience: to subdue our unruly passions is the greatest instance of heroism. It ennobles the possessor. It renders him a striking character.

(W. Jay.)

---

---

KJV: And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:

WEB: The king said to Zadok, "Carry back the ark of God into the city. If I find favor in the eyes of Yahweh, he will bring me again, and show me both it, and his habitation;