The text reads on, "With my holy oil have I anointed
him," and right down to ver. 37 we have the repeated declarations of God's favour towards him. Now, this has seemed to many a choice most strange, and sorely needing vindication. The statement concerning David - that he was "a man after God's own heart" (
1 Samuel 13:14;
Acts 13:22) - has perplexed not a few. And we unreservedly admit that -
I. GOD'S CHOICE OF DAVID DOES APPEAR STRANGE. For what a category of crimes his career as recorded in the Scriptures declares! In cold blood he slays two hundred Philistines (1 Samuel 18:20-27). He leaves his wife Michal to face her father's rage, when she had risked her own life to save his (1 Samuel 19:11-17). He bids Jonathan lie to his father (1 Samuel 20:5, 6). He lies cruelly to Abimelech and the priests at Nob, and then left them to Saul's vengeance (1 Samuel 21:1, 2; 1 Samuel 22:9-19). He deceives Achish (1 Samuel 21:10-15). He would, in revenge, have slain Nabal and all his house (1 Samuel 25:2-38). He lies to King Achish, who had given him Ziklag, by pretending that he had fought against Judah; and, to conceal his lie, he cruelly slaughters the Geshurites and others (1 Samuel 27.). He takes terrible revenge on Amalek (1 Samuel 30:1-17). Instead of punishing Joab, as he ought to have done, he utters terrible imprecations against him (2 Samuel 3:28, 29). He tortures the Ammonites (2 Samuel 12:27-31). He deals cruelly with Mephibosheth, stripping him of all his property, and giving it to Ziba (2 Samuel 16:1-4; 2 Samuel 19:24-30). He violates his oath to Saul, that he would not slay his children; nevertheless, he afterwards gave them up to the Gibeonites, who hanged them (1 Samuel 24:21; 2 Samuel 21:1-9). And then his great sin in the matter of Uriah - a sin in which no element of baseness, treachery, cruelty, and lust was wanting; and yet all the while he was a great psalm singer (2 Samuel 11:2-17). He piously exhorts Solomon to walk in the ways of the Lord; and yet he himself kept his harem crowded with ever more women (2 Samuel 5:13; 1 Kings 2:3). His terrible death bed charge to Solomon to slay Joab and Shimei. His imprecatory psalms (see Psalm 109.). And we have no record of any great good deeds to set off against these other terrible ones. Yes; it must be admitted that the choice of David needs vindication. A loud professor of religion, and yet, etc.
II. BUT IT CAN BE VINDICATED.
1. Because the expression so much complained of - David's being "a man offer God's own heart - refers, not to his personal character, but to his official conduct. He was called of God to restore the kingdom which Saul had destroyed, to subdue the Philistines, etc. These purposes he accomplished. So far he was a man after God's own heart. His moral delinquencies are recorded that we may know where the Divine approbation stops short" (F.D. Maurice). But we confess we do not lay much stress upon this. 1 Kings 15:1-5 does not bear it out. We prefer to vindicate the Divine choice of David in another manner.
2. He was worthy when the words were spoken of him, and for a long while after. Had he been always what he afterwards became, such high commendation would not have been given. Then:
3. He knew no better than to do as did all others. As to his life as an outlaw, a kind of Oriental Robin Hood, he was driven to it by the jealousy and hate of Saul; and as to his lies and stratagems, his ferocities and tortures, all such things were held lawful in his day; and, though they shock us as we read of them, they were held as altogether right by his contemporaries. We must distinguish between the vitia temporis and the vitia hominis (Farrar), and not condemn the man for not tieing altogether different from and beyond the public sentiment of his age.
4. What he did know of right he mainly did. See his patriotism, his courage, his military ability, the salvation of his country from ruin. See his delight and his trust in God, and his deep penitence for his sin. And see the unbounded honour and love of his people which he won and kept. Is all this to go for nothing?
5. And remember how he was punished for his sins. In his family. His sons had seen their father indulge himself: why shouldn't they? (Kingsley). And in his nature he was punished; Its bent and bias became horribly sensual. Indulgence increased the evil, and so came about the shameful tragedy of his adultery and Uriah's murder. It was not a sudden fall, he had long been tending that way. And in his character. He never really recovered. He shuffles shamefully to his grave; his courage, his self-control, his nobleness, well nigh all gone. One is reminded of King Lear -
Vex not his ghost; oh, let him pass; He hates him, That would upon the rack of this rough world Stretch him out longer." He dies a miserable and pitiful man, his last words being his charge to Solomon about Shimei: "His hoary head bring thou down to the grave with blood." Think of that as the last words of the David of the twenty-third psalm! What a melancholy failing away! There is no favouritism in God. If his children sin, they suffer, and that supremely. God loves them too much to let it be otherwise. III. AND IS FULL OF INSTRUCTION FOR OURSELVES. We learn:
1. Thankfulness that we are born in a more enlightened age; that there would be shame now where there was then no shame.
2. Strong religious feeling and profession are no certain safeguards against sin, but only heighten its guilt.
3. Repentance may be real, yet the results of sin not be recalled.
4. We dare never remit even for one day the waiting of our soul upon God in watchfulness and prayer.
5. The judgments of God against our sin are his mercy to our soul.
6. He who forgave the contrite David forgives still. - S.C.
It shall be established for ever as the moon, and as a faithful witness in heaven.
In the history of the creation it is written (Genesis 1:14). How the sun and the moon in our solar system come to be "for seasons and for days and years," the astronomer is able to inform us; but why, and of what they were intended to be the signs, revelation alone can explain. Accordingly, if we look into the Word of God, we find that the heavenly bodies are held forth as emblems of certain things, and of certain principles bearing upon the Church and people of God. Thus Jesus Christ is represented by the sun (Malachi 4:2; Luke 1:78), and we are permitted to trace certain points in their analogy (John 14:6; John 11:25; John 5:24; Galatians 2:20; 1 John 5:11). The ministers of Christ are symbolized by the stars of heaven (Revelation 1:20). In like manner, the moon in our solar system is more than once introduced as representing the Church of God in the world. In the Book of the Revelation (Revelation 12:1), this luminary represents the Church of God under the law elected for the especial guardianship of the original revelation, which declared the one true God. In the Song of Solomon (Song of Solomon 6:10) the same symbol is applied to the Church of God under the Gospel elected for the especial guardianship of the second revelation which declares the one true Mediator. It is in this latter sense — as representing the Church of God under the Gospel — that the words of the text are to be understood.I. It will be my endeavour to sketch THE CHARACTER OF THE CHURCH OF GOD UNDER THE GOSPEL, by cautiously tracing certain points of analogy between her and the moon in our solar system.
1. The moon was ordained to "rule the night" — to furnish us with light in the absence of the sun. Visible she may be at times after the morning dawn, but if visible she gives no light — she wanes beneath the light of the superior orb. Were the sun always to shine upon our shores, there would be no night here: the moon would have no place in our firmament; or, if she appeared at all, she would shed no light.. And so it is with the Church of Christ in this lower world: the absence of her Divine Head in the heavens, whither He has gone to perform an essential part of that work of redemption which He covenanted with God the Father to perfect for the salvation of mankind — renders necessary the existence of a Church in the world, which is ordained to exist and to be visible until His coming again. He is the Sun, she is the moon.
2. The moon has no light of her own. The purpose for which the moon was at first, and still is, set in the heavens is to reflect upon us and for our benefit the light of the sun during his absence from the part of the world we inhabits — or, to speak more correctly, during our absence from him. In this peculiarity the moon is cited in Scripture to symbolize the Church of Christ upon earth. The latter was ordained to reflect upon the world the light of the "Sun of righteousness" during his absence in the heavens. In herself she has no light at all; without her Sun she has virtually no existence; severed from Him she is nothing worth. The Church has nothing whatever in herself whence can radiate those beams of light and life and love, without which all is darkness within — yea, a darkness that may be felt. No doctrine will fully enlighten the mind but the doctrine of Christ (Hebrews 6:1; John 2:9). No truth will dissipate the error of fallen nature's teaching but the truth as it is in Jesus (Ephesians 4:21).
3. As the moon has no light, so neither has she any heat of her own. Did not the sun arise upon the land, and daily cheer us with his rays, as well as benefit us by his light, in vain should we seek a substitute in the transparent brightness of the moon. She is set in the heavens simply and solely to reflect his light. In this respect also does the moon symbolize the Church of God upon earth. It is not from the Church herself, separated from her Divine Head, that we are to look for that quickening power, that holy enthusiasm, that heavenly glow of joy and peace in believing which cheers the heart of every child of God. The ordained purpose of God is that the Church upon earth should not dispense the heat of her absent Sun, but continually and extensively reflect His light. For this, and this alone, was the Church ordained to exist in the world.
II. I close with A REMARK OF A PRACTICAL CHARACTER. From what has now been said, we infer the necessity of an outward witness for Christ to satisfy the candid inquirer, and to silence a gainsaying world. Let me add, there must also be an inward witness for Christ (1 John 5:10), for the satisfaction and the comfort and the security of the believer himself. If grafted into the body of Christ's Church, by the Lord's own ordinance of baptism "rightly received," we are doubtless to be numbered with those symbolized by the moon. But beyond this, for the comfort of the believer, and to discriminate between a dead profession and a living faith (Romans 8:13; 1 Corinthians 7:19; Galatians 5:6; Galatians 6:15; Acts 8:37; Mark 16:16; Acts if. 38; James 2:17-26), there is another and an inward witness to be superadded to the visible testimony. When the soul becomes quickened (John 5:25; Ephesians 2:1) into spiritual action; when the mind (Ephesians 1:17, 18) becomes enlightened, the heart cheered, the affections warmed, the whole man, body, soul, and spirit, affected and moved by the constraining love of Christ (2 Corinthians 5:14), the blessed experience of that peace of God which passeth all understanding (Philippians 4:7); this is the inward witness, not seen by those that are without, but more convincing far to the individual soul, because he inherits thereby a well-grounded hope of an entrance into the everlasting kingdom of Christ (2 Peter 1:11) — if he do but retain and exhibit the evidences of his renewed life (John 15:8).
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People
David,
Ethan,
Psalmist,
RahabPlaces
JerusalemTopics
TRUE, Endure, Established, Faithful, Firm, Fixed, Forever, Heaven, Moon, Selah, Skies, Sky, Stand, Stedfast, WitnessOutline
1. The psalmist praises God for his covenant5. For his wonderful power15. For the care of his church19. For his favor to the kingdom of David38. Then complaining of contrary events46. He expostulates, prays, and blesses God.Dictionary of Bible Themes
Psalm 89:37 4251 moon
4272 sky
8666 praise, manner and methods
Psalm 89:1-37
5089 David, significance
Psalm 89:19-37
1680 types
Psalm 89:28-37
1351 covenant, with David
Psalm 89:35-37
5431 oaths, divine
Library
Continual Sunshine
'Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance.'--PSALM lxxxix. 15. The Psalmist has just been setting forth, in sublime language, the glories of the divine character--God's strength, His universal sway, the justice and judgment which are the foundation of His Throne, the mercy and truth which go as heralds before His face. A heathen singing of any of his gods would have gone on to describe the form and features of the god or goddess who …
Alexander Maclaren—Expositions of Holy ScriptureDecember the Ninth National Blessedness
"Blessed is the people that know the joyful sound." --PSALM lxxxix. 1-18. Blessed is the people who love the sound of the silver trumpet which calls to holy convocation! Blessed is the people who are sacredly impatient for the hour of holy communion! Blessed is the people "in whose heart are the highways to Zion." And in what shall their blessedness consist? In illumination. "They shall walk, O Lord, in the light of Thy countenance." The favour of the Lord shall shine upon them when they walk …
John Henry Jowett—My Daily Meditation for the Circling Year
September the Sixteenth the Steadfastness of the Lord
"My covenant shall stand fast." --PSALM lxxxix. 19-29. Such a divine assurance ought to make me perfectly quiet in spirit. Restlessness in a Christian always spells disloyalty. The uncertainty is born of suspicion. There is a rift in the faith, and the disturbing breath of the devil blows through, and destroys my peace. If I am sure of my great Ally, my heart will not be troubled, neither will it be afraid. And such a divine assurance ought to make me bold in will and majestic in labour. I ought …
John Henry Jowett—My Daily Meditation for the Circling Year
The People's Christ
We do not believe that Israel or Judah ever had a better ruler than David; and we are bold to affirm that the reign of the man "chosen out of the people" outshines in glory the reigns of high-bred emperors, and princes with the blood of a score of kings running in their veins. Yea, more, we will assert that the humility of his birth and education, so far from making him incompetent to rule, rendered him, in a great degree, more fit for his office, and able to discharge its mighty duties. He could …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855
The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one …
James Hudson Taylor—Separation and Service
A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something …
Arno Gaebelein—The Lord of Glory
The City of God. Index of Subjects.
Abel, the relation of, to Christ, [1]299. See Cain. Abraham, the era in the life of, from which a new succession begins, [2]318; time of the migration of, [3]319, etc.; the order and nature of God's promises to, [4]320, etc.; the three great kingdoms existing at the time of the birth of, [5]321; the repeated promises of the land of Canaan made to, and to his seed, [6]321; his denial of his wife in Egypt, [7]322; the parting of Lot and, [8]322; the third promise of the land to, [9]322; his victory …
St. Augustine—On Christian Doctrine In Four Books.
Unity of Moral Action.
CAN OBEDIENCE TO MORAL LAW BE PARTIAL? 1. What constitutes obedience to moral law? We have seen in former lectures, that disinterested benevolence is all that the spirit of moral law requires; that is, that the love which it requires to God and our neighbor is good-willing, willing the highest good or well-being of God, and of being in general, as an end, or for its own sake; that this willing is a consecration of all the powers, so far as they are under the control of the will, to this end. Entire …
Charles Grandison Finney—Systematic Theology
Letter Lv. Replies to Questions of Januarius.
Or Book II. of Replies to Questions of Januarius. (a.d. 400.) Chap. I. 1. Having read the letter in which you have put me in mind of my obligation to give answers to the remainder of those questions which you submitted to me a long time ago, I cannot bear to defer any longer the gratification of that desire for instruction which it gives me so much pleasure and comfort to see in you; and although encompassed by an accumulation of engagements, I have given the first place to the work of supplying …
St. Augustine—The Confessions and Letters of St
The Promised King and Temple-Builder
'And it came to pass that night, that the word of the Lord came unto Nathan, saying, 5. Go and tell My servant David, Thus saith the Lord, Shalt thou build Me an house for Me to dwell in! 6. Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 7. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded …
Alexander Maclaren—Expositions of Holy Scripture
"He is the Rock, his Work is Perfect. For all his Ways are Judgment. A God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the rock, his work is perfect. For all his ways are judgment. A God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children. They are a perverse and crooked generation." "All his ways are judgment," both the ways of his commandments and the ways of his providence, both his word which he hath given as a lantern to men's paths, and his works among men. And this were the blessedness of men, to be found …
Hugh Binning—The Works of the Rev. Hugh Binning
Atonement.
We come now to the consideration of a very important feature of the moral government of God; namely, the atonement. In discussing this subject, I will-- I. Call attention to several well-established principles of government. 1. We have already seen that moral law is not founded in the mere arbitrary will of God or of any other being, but that it has its foundation in the nature and relations of moral agents, that it is that rule of action or of willing which is imposed on them by the law of their …
Charles Grandison Finney—Systematic Theology
Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, …
Martin Luther—Epistle Sermons, Vol. II
The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity
Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting
His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects …
A. C. Gaebelein—The Work Of Christ
Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know …
Thomas Watson—A Body of Divinity
Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning
The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible
How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
The Firstborn.
"THE Firstborn" or "The Firstbegotten" is one of the names of our blessed Lord. It is applied to Him after His resurrection from the dead. As the Only Begotten He came into this world, the unspeakable gift of God to a lost and ruined world; after the accomplishment of His work on the cross He left the earth, He had created, as the Firstborn. As the Firstbegotten He is now in the highest heaven and as the Firstbegotten the Man of Glory He will be sent back to this earth and rule in power and glory. …
Arno Gaebelein—The Lord of Glory
The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments
The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity
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