Читать книгу The Expositor's Bible: The Second Book of Samuel - William Garden Blaikie - Страница 7

2 Samuel v. 10-25

The events in David's reign that followed the capture of Mount Zion and the appointment of Jerusalem as the capital of the country were all of a prosperous kind. "David," we are told, "waxed greater and greater, for the Lord of hosts was with him." "And David perceived that the Lord had established him to be king over Israel, and that He had exalted his kingdom for His people Israel's sake."

In these words we find two things: a fact and an explanation. The fact is, that now the tide fairly turned in David's history, and that, instead of a sad chronicle of hardship and disappointment, the record of his reign becomes one of unmingled success and prosperity. The fact is far from an unusual one in the history of men's lives. How often, even in the case of men who have become eminent, has the first stage of life been one of disappointment and sorrow, and the last part one of prosperity so great as to exceed the fondest dreams of youth. Effort after effort has been made by a young man to get a footing in the literary world, but his books have proved comparative failures. At last he issues one which catches in a remarkable degree the popular taste, and thereafter fame and fortune attend him, and lay their richest offerings at his feet. A similar tale is to be told of many an artist and professional man. And even persons of more ordinary gifts, who have found the battle of life awfully difficult in its earlier stages, have gradually, through diligence and perseverance, acquired an excellent position, more than fulfilling every reasonable desire for success. No man is indeed exempt from the risk of failure if he chooses a path of life for which he has no special fitness, or if he encounters a storm of unfavourable contingencies; but it is an encouraging thing for those who begin life under hard conditions, but with a brave heart and a resolute purpose to do their best, that, as a general rule, the sky clears as the day advances, and the troubles and struggles of the morning yield to success and enjoyment later in the day.

But in the present instance we have not merely a statement of the fact that the tide turned in the case of David, giving him prosperity and enlargement in every quarter, but an explanation of the fact – it was due to the gracious presence and favour of God. This by no means implies that his adversities were due to an opposite cause. God had been with him in the wilderness, save when he resorted to deceit and other tricks of carnal policy; but He had been with him to try him and to train him, not to crown him with prosperity. But now, the purpose of the early training being accomplished, God is with him to "grant him all his heart's desire and fulfil all his counsel." If God, indeed, had not been with him, sanctifying his early trials, He would not have been with him in the end, crowning him with loving-kindness and tender mercies. But in the time of their trials, God is with His people more in secret, hid, at least, from the observation of the world; when the time comes for conspicuous blessing and prosperity, He comes more into view in His own gracious and bountiful character. In the case of David, God was not only with him, but David "perceived" it; he was conscious of the fact. His filial spirit recognized the source of all his prosperity and blessing, as it had done when he was enabled in his boyhood to slay the lion and the bear, and in his youth to triumph over Goliath. Unlike many successful men, who ascribe their success so largely to their personal talents and ways of working, he felt that the great factor in his success was God. If he possessed talents and had used them to advantage, it was God who had given them originally, and it was God who had enabled him to employ them well. But in every man's career, there are many other elements to be considered besides his own abilities. There is what the world calls "luck," that is to say those conditions of success which are quite out of our control; as for instance in business the unexpected rise or fall of markets, the occurrence of favourable openings, the honesty or dishonesty of partners and connections, the stability or the vicissitudes of investments. The difference between the successful man of the world and the successful godly man in these respects is, that the one speaks only of his luck, the other sees the hand of God in ordering all such things for his benefit. This last was David's case. Well did he know that the very best use he could make of his abilities could not ensure success unless God was present to order and direct to a prosperous issue the ten thousand incidental influences that bore on the outcome of his undertakings. And when he saw that these influences were all directed to this end, that nothing went wrong, that all conspired steadily and harmoniously to the enlargement and establishment of his kingdom, he perceived that the Lord was with him, and was now visibly fulfilling to him that great principle of His government which He had so solemnly declared to Eli, "Them that honour Me, I will honour."

But is this way of claiming to be specially favoured and blessed by God not objectionable? Is it not what the world calls "cant"? Is it not highly offensive in any man to claim to be a favourite of Heaven? Is this not what hypocrites and fanatics are so fond of doing, and is it not a course which every good, humble-minded man will be careful to avoid?

This may be a plausible way of reasoning, but one thing is certain – it has not the support of Scripture. If it be an offence publicly to recognise the special favour and blessing with which it has pleased God to visit us, David himself was the greatest offender in this respect the world has ever known. What is the great burden of his psalms of thanksgiving? Is it not an acknowledgment of the special mercies and favours that God bestowed on him, especially in his times of great necessity? And does not the whole tenor of the Psalms and the whole tenor of Scripture prove that good men are to take especial note of all the mercies they receive from God, and are not to confine them to their own bosom, but to tell of all His gracious acts and bless His name for ever and ever? "They shall abundantly utter the memory of Thy great goodness, and shall sing of Thy righteousness." That God is to be acknowledged in all our ways, that God's mercy in choosing us in Christ Jesus and blessing us with all spiritual blessings in Him is to be especially recognized, and that we are not to shrink from extolling God's name for conferring on us favours infinitely beyond what belong to the men of the world, are among the plainest lessons of the word of God.

What the world is so ready to believe is, that this cannot be done save in the spirit of the Pharisee who thanked God that he was not as other men. And whenever a worldly man falls foul of one who owns the distinguishing spiritual mercies that God has bestowed on him, it is this accusation he is sure to hurl at his head. But this just shows the recklessness and injustice of the world. Strange indeed if God in His word has imposed on us a duty which cannot be discharged but in company with those who say, "Stand by thyself; come not nigh; I am holier than thou"! The truth is, the world cannot or will not distinguish between the Pharisee, puffed up with the conceit of his goodness, and for this goodness of his deeming himself the favourite of Heaven, and the humble saint, conscious that in him dwelleth no good thing, and filled with adoring wonder at the mercy of God in making of one so unworthy a monument of His grace. The one is as unlike the other as light is to darkness. What good men need to bear in mind is, that when they do make mention of the special goodness of God to them they should be most careful to do so in no boastful mood, but in the spirit of a most real, and not an assumed or formal, humility. And seeing how ready the world is to misunderstand and misrepresent the feeling, and to turn into a reproach what is done as a most sincere act of gratitude to God, it becomes them to be cautious how they introduce such topics among persons who have no sympathy with their view. "Cast not your pearls before swine," said our Lord, "lest they turn again and rend you." "Come near," said the Psalmist, "and hear, all ye that fear God, and I will declare what He hath done for my soul."

Midway between the two statements before us on the greatness and prosperity which God conferred on David, mention is made of his friendly relations with the king of Tyre (ver. 11). The Phœnicians were not included among the seven nations of Palestine whom the Israelites were to extirpate, so that a friendly alliance with them was not forbidden. It appears that Hiram was disposed for such an alliance, and David accepted of his friendly overtures. There is something refreshing in this peaceful episode in a history and in a time when war and violence seem to have been the normal condition of the intercourse of neighbouring nations. Tyre had a great genius for commerce; and the spirit of commerce is alien from the spirit of war. That it is always a nobler spirit cannot be said; for while commerce ought to rest on the idea of mutual benefit, and many of its sons honourably fulfil this condition, it often degenerates into the most atrocious selfishness, and heeds not what havoc it may inflict on others provided it derives personal gain from its undertakings. What an untold amount of sin and misery has been wrought by the opium traffic, as well as by the traffic in strong drink, when pressed by cruel avarice on barbarous nations that have so often lost all of humanity they possessed through the fire-water of the Christian trader! But we have no reason to believe that there was anything specially hurtful in the traffic which Tyre now began with Israel, although the intercourse of the two countries afterwards led to other results pernicious to the latter – the introduction of Phœnician idolatry and the overthrow of pure worship in the greater part of the tribes of Israel. Meanwhile what Hiram does is to send to David cedar trees, and carpenters, and masons, by means of whom a more civilized style of dwelling is introduced; and the new city which David has commenced to build, and especially the house which is to be his own, present features of skill and beauty hitherto unknown in Israel. For, amid all his zeal for higher things, the young king of Israel does not disdain to advance his kingdom in material comforts. Of these, as of other things of the kind, he knows well that they are good if a man use them lawfully; and his effort is at once to promote the welfare of the kingdom in the amenities and comforts of life, and to deepen that profound regard for God and that exalted estimate of His favour which will prevent His people from relying for their prosperity on mere outward conditions, and encourage them ever to place their confidence in their heavenly Protector and King.

We pass by, as not requiring more comment than we have already bestowed on a parallel passage (2 Sam. iii. 2-5), the unsavoury statement that "David took to him more concubines and wives" in Jerusalem. With all his light and grace, he had not overcome the prevalent notion that the dignity and resources of a kingdom were to be measured by the number and rank of the king's wives. The moral element involved in the arrangement he does not seem to have at all apprehended; and consequently, amid all the glory and prosperity that God has given him, he thoughtlessly multiplies the evil that was to spread havoc and desolation in his house.

We proceed, therefore, to what occupies the remainder of this chapter – the narrative of his wars with the Philistines. Two campaigns against these inveterate enemies of Israel are recorded, and the decisive encounter in both cases took place in the neighbourhood of Jerusalem.

The narrative is so brief that we have difficulty in apprehending all the circumstances. The first invasion of the Philistines took place soon after David was anointed king over all Israel. It is not said whether this occurred before David possessed himself of Mount Zion, nor, considering the structure common in Hebrew narrative, does the circumstance that in the history it follows that event prove that it was subsequent to it in the order of time. On the contrary, there is an expression that seems hardly consistent with this idea. We read (ver. 17) that when David heard of the invasion he "went down into the hold." Now, this expression could not be used of the stronghold of Zion, for that hill is on the height of the central plateau, and invariably the Scriptures speak of "going up to Zion." If he had possession of Mount Zion, he would surely have gone to it when the Philistines took possession of the plain of Rephaim. The hold to which he went down must have been in a lower position; indeed, "the hold" is the expression used of the place or places of protection to which David resorted when he was pursued by Saul (see 1 Sam. xxii. 4). Further, when we turn to the twenty-third chapter of this book, which records some memorable incidents of the war with the Philistines, we find (vers. 13, 14) that when the Philistines pitched in the valley of Rephaim David was in a hold near the cave of Adullam. The valley of Rephaim, or "the giants," is an extensive plain to the south-west of Jerusalem, forming a great natural entrance to the city. When we duly consider the import of these facts, we see that the campaign was very serious, and David's difficulties very great. The Philistines were encamped in force on the summit of the plateau near the natural metropolis of the country. David was encamped in a hold in the low country in the south-west, making use of that very cave of Adullam where he had taken refuge in his conflicts with Saul. This was far from a hopeful state of matters. To the eye of man, his position may have appeared very desperate. Such an emergency was a fit time for a solemn application to God for direction. "David inquired of the Lord, saying, Shall I go up to the Philistines? Wilt Thou deliver them into mine hand? And the Lord said unto David, Go up, for I will doubtless deliver the Philistines into thine hand." Up, accordingly, David went, attacked the Philistines and smote them at a place called Baal-perazim, somewhere most likely between Adullam and Jerusalem. The expression "The Lord hath broken forth on mine enemies before me, as the breach of waters," seems to imply that He broke the Philistine host into two, like flooded water breaking an embankment, preventing them from uniting and rallying, and sending them in two detachments into flight and confusion. Considering the superior position of the Philistines, and the great advantage they seem to have had over David in numbers also, this was a signal victory, even though it did not reduce the foe to helplessness.

For when the Philistines had got time to recover, they again came up, pitched again in the plain of Rephaim, and appeared to render unavailing the signal achievement of David at Baal-perazim. Again David inquired what he should do. The reply was somewhat different from before. David was not to go straight up to face the enemy, as he had done before. He was to "fetch a compass behind them," that is, as we understand it, to make a circuit, so as to get in the enemy's rear over against a grove of mulberry trees. That tree has not yet disappeared from the neighbourhood of Jerusalem; a mulberry tree still marks the spot in the valley of Jehoshaphat where, according to tradition, Isaiah was sawn asunder (Stanley's "Sinai and Palestine"). When he should hear "the sound of a going" (Revised Version, "the sound of a march") in the tops of the mulberry trees, then he was to bestir himself. It is difficult to conceive any natural cause that should give rise to a sound like that of a march "in the tops of the mulberry trees;" but if not a natural, it must have been a supernatural indication of some sound that would alarm the Philistines and make the moment favourable for an attack. It is probable that the presence of David and his troop in the rear of the Philistines was not suspected, the mulberry trees forming a screen between them. When David got his opportunity, he availed himself of it to great advantage; he inflicted a thorough defeat on the Philistines, and smiting them from Geba to Gazer, he appears to have all but annihilated their force. In this way, he gave the coup de grâce to his former allies.

We have said that it appears to have been during these campaigns against the Philistines that the incidents took place which are recorded fully in the twenty-third chapter of this book. It does not seem possible that these incidents occurred at or about the time when David was flying from Saul, at which time the cave of Adullam was one of his resorts. Neither is it likely that they occurred during the early years of David's reign, while he was yet at strife with the house of Saul. At least, it is more natural to refer them to the time when the Philistines, having heard that David had been anointed king over Israel, came up to seek David, although we do not consider it impossible that they occurred in the earlier period of his reign. The record shows how wonderfully the spirit of David had passed into his men, and what splendid deeds of courage were performed by them, often in the face of tremendous odds. We get a fine glimpse here of one of the great sources of David's popularity – his extraordinary pluck as we now call it, and readiness for the most daring adventures, often crowned with all but miraculous success. In all ages, men of this type have been marvellous favourites with their comrades. The annals of the British army, and still more the British navy, contain many such records. And even when we go down to pirates and freebooters, we find the odium of their mode of life in many cases remarkably softened by the splendour of their valour, by their running unheard-of risks, and sometimes by sheer daring and bravery obtaining signal advantages over the greatest odds. The achievements of David's "three mighties," as well as of his "thirty," formed a splendid instance of this kind of warfare. All that we know of them is comprised within a few lines, but when we call to mind the enthusiasm that used to be awakened all over our own country by the achievements of Nelson and his officers, or more recently by General Gordon, of China and Egypt, we can easily understand the thrilling effect which these wonderful tales of valour would have throughout all the tribes of Israel.

The personal affection for David and his heroes which would thus be formed must have been very warm, nay, even enthusiastic. In the case of David, whatever may have been true of the others, all the influence thus acquired was employed for the welfare of the nation and the glory of God. The supreme desire of his heart was that the people might give all the glory to Jehovah, and derive from these brilliant successes fresh assurances how faithful God was to His promises to Israel. Alike as a man of piety and a man of patriotism, he made this his aim. Knowing as he did what was due to God, and animated by a profound desire to render to God His due, he would have been horrified had he intercepted in his own person aught of the honour and glory which were His. But for the people's sake also, as a man of patriotism, his desire was equally strong that God should have all the glory. What were military successes however brilliant to the nation, or a reputation however eminent, compared to their enjoying the favour and friendship of God? Success – how ephemeral it was; reputation – as transient as the glow of a cloud beside the setting sun; but God's favour and gracious presence with the nation was a perpetual treasure, enlivening, healing, strengthening, guiding for evermore. "Happy is that people that is in such a case; yea, happy is that people whose God is the Lord."