The Biblical Illustrator 2 Samuel (Ch.11 19) (A Compilation)

《The Biblical Illustrator–2 Samuel (Ch.11~19)》(A Compilation)

11 Chapter 11

Verses 1-27

Verse 1

2Samuel 11:1

The year was expired.

The end of the old year: a help to begin the new one

I. The end of the year presents a fit opportunity to enquire how we regard the Divine government. God governs the world according to natural and moral laws, through the medium of the Gospel, and by the arrangements of His providence. Let us try ourselves in relation to each.

1. Natural law, as seen in the works of His hands. That is not religion, but fanaticism, which pours contempt on these works. Every man should seek them out, and find pleasure in them. His eternal power and Godhead are declared thereby. The whole year, by night and by day, has been teaching you; “day unto day uttereth speech, and night unto night showeth knowledge.” If you have been an attentive student of these great works, you have bowed with lowlier reverence at His footstool, confessing, “In wisdom hast Thou made them all.” If you have not, then go and learn with the little child.

2. Moral law. There was a law given from Sinai which has since been repealed; but that which substantially is understood by the moral law never has been, and never can be, abrogated. It is the law of this and all other worlds--the law for angels and men--the law of love. “Thou shalt love the Lord thy God with all thine heart, and soul, and strength; and thy neighbour as thyself.”

3. The Gospel. First, the Gospel is free. You need nothing to qualify you to receive its blessings; you may receive them freely, as you are. “All things are ready.” The second thing is, the Gospel is full. You need nothing else. “My God shall supply all your need out of His riches in glory by Christ Jesus.”

4. God governs the world by the arrangements of His providence. These try and determine the temper of our mind very decidedly.

5. But there are other arrangements of God’s providence which surround us as individuals, and which try us more accurately.

II. The end of the year suggests, the importance of trying our moral condition.

1. If we are going to heaven, we are nearer there than ever; and this night reminds us how very soon we shall pass the portals of glory. Are we better prepared than at the commencement of the sear for the employment of heaven?

2. Has the experience of the year taught us our weakness and worthlessness, and humbled us to repentance? “Wherefore I abhor myself, and repent.” “Unprofitable servants!”

3. Are we distinctly conscious of pardon for the past?

4. Are we sure there is within us a disposition opposed to all sin? Can we say with the holy Mr. Corbett, “Upon the best judgment that I can make of the nature of sin, and the frame of my own heart, and course of life, I know no sin lying upon me which doth not consist with habitual repentance, and with the hatred of sin, and with an unfeigned consent that God should be my Saviour and Sanctifier, and with the loving of God above all.”

5. Has the year left us earnestly and sinerely desiring the accomplishment of all good in us and by us?

III. The end of the year suggests the propriety of examining and revising our plans for the employment of our time.

1. As to our devotional habits.

2. As to our walking with God.

3. As to our work. Are all our talents employed for God? “Occupy till I come.” “The time is short.” Whatsoever thy hand findeth to do--do it.”

4. As to our amusements. “Use no recreation or delight of sense, but thou canst at that very time desire of God, that it may be sanctified to spiritual ends.”

IV. And lastly, the end of the year reminds us of the “end of all things,” and bids us prepare for it.

1. Look forward to death.

2. Anticipate the coming of the Lord and the future judgment. (T. E. Thoresby.)

The flight of time

When Michael Faraday, the celebrated man of science, was a poor apprentice, he used every spare moment for making experiments. In a letter to a boy friend, after telling one of these experiments, he added: “Time is all I require. Oh, that I could purchase at a cheap rate some of our modern gents’ spare hours--nay, days! I think it would be a-good bargain, both for them and for me.” The youth had learned the first secret of success--not to waste time; not to throw it away on useless persons or useless pursuits. The frivolous think of nothing but pastimes and modes of “killing time;” but a day will come to even the most frivolous when they will value time as much as our own impetuous Queen Elizabeth did when she exclaimed on her death-bed, “My kingdom for a moment.” (Quiver.)

The time when kings go forth to battle.

A summons to battle

There seems to have been in the olden times, among the petty sovereigns of the East, regular seasons for warfare; perhaps they marched forth in the spring, when the grass would afford food for their horses, or possibly in the autumn, when the troops could forage upon the standing crops. These sovereigns of small territories were little better than the captains of hordes of robbers, and their revenues were rather derived from plunder than from legitimate taxation. We may thank God that we live in a happier era, for the miseries of nations were then beyond imagination. Desolating as war now is, its evils are comparatively little compared with those days of perpetual plunder. But I am not about to talk of kings. I must transfer thetext to some other and more practical use. There is a time in our hearts when the inner warfare rages with unusual violence. At certain seasons our corruptionsbreak forth with extreme violence; and if for awhile they appear to have formed a truce with us, or to have lost their power, we suddenly find them full of vigour, fierce, and terrible; and hard will be the struggle for us, by prayer and holy watchfulness, to keep ourselves from becoming slaves to our inward enemies. I thought of using the text in reference to Christian activities. There are times when Christians, all of whom are kings unto God, should go forth to battle in a special sense.

I. The time for the kings to go forth to battle is come. The special time for Christian activities is just now. In some senses nay, in the highest sense, believers ought to be always active. There should never be an idle day, or a wasted hour, or even a barren moment to a servant of God.

1. The time for kings to go forth to battle will be always when the king’s troops are fit for battle; I mean, the time for spiritual work is when the worker is especially fit for it.

2. Another season of especial work should be, when discerning Christian men feel the motions of the Spirit of God calling them to unusual service. “When thou hearest the sound of a going in the tops of the mulberry trees, then thou shalt bestir thyself,” said God to David, and then David did bestir himself, and the Philistines were smitten. Do you not, some of you, hear the sound of the going in the tops of the mulberry trees?

3. One other mark of the time for kings to go forth to battle is surely when the Lord Himself works. The presence of good men with us is encouraging, but oh, the presence of theGod of good men should much more stimulate us. Mahomet in one of his first famous battles, stimulated his soldiers to the fight by declaring that he could hear the neighing of the horses of the angels as they rode to the conflict to win the victory for the faithful. We speak not so, but surely the horses of fire and the chariots of fire are round about the faithful servant of God, and faith’s discerning eye can see the God of providence moving heaven and earth to help his church, if his church will but arise from the dust and put on her beautiful garments, and resolve to conquer in her Master’s name.

II. Since the time for battle has come, it behoves every soldier now to go to the wars.

1. All believers belong to Christ. You are His bond servants, you bear in your bodies His brand, the marks of the Lord Christ, for “ye are not your own, ye are bought with a price,”

2. I will add, all of you believers love Christ. Your belonging to Him has wrought in you a true affection for Him.

3. Moreover, let me remind you that there is strength promised for each of you. “As thy days, so shall thy strength be.” Shall I say that there is work for all of us to do which lies very close to hand? The preacher will never be without his. God will take care to furnish all His servants with sufficiency of work. I remember to have read in Cotton Mather’s book upon plans of usefulness, that he remarks that sometimes at the expense of a shilling, under God’s blessing, a soul has been converted. Such books as Alleyne’s “Alarm,” Baxter’s “Call to the Unconverted,” and Doddridge’s “Rise and Progress,” have wrought wonders in years gone by; and at this hour you may have for a penny or less, truths so set forth as to ensure the reader’s attention. Mr. Cecil says he had to be very grateful to God for his mother, not so much because she pressed him to read good books, as that she took care to put good books where he was likely to take them up.

III. There are great motives to excite us to fight earnestly for Christ. The motives gather round five points.

1. The first is our King.

2. Remember next the banner under which we fight--the banner of the truth, of the atoning blood.

3. Remember, next, another word--the captives whom it is your hope by the Holy Spirit’s power to redeem from the slavery of sin. How our soldiers of the Indian mutiny advanced like lions against the mutineers when they remembered Cawnpore and all the cruelties to which their brethren had been exposed! How unweariedly they marched, how sternly they fought when they were within sight of the foe! After this sort should we fight with those who have enslaved and injured our brethren.

4. Remember, again, and this word ought to stimulate us to fight well, the enemy, the black and cruel enemy.

5. Yet one more encouragement, and that is our reward. “They that turn many to righteousness shall shine as the stars for ever and ever.”

IV. The highest encouragements readily present themselves to induce you to join the warring armies.

1. It is quite certain that God has an elect people still upon the earth; then see ye not that it is hopeful work to find out these elect ones by the preaching of the word?

2. Remember, also, that God has never failed a true worker yet.

3. Remember, too, that if you did not see any souls converted, yet God would he glorified by your exaltation of Christ, and your talking of Christ, and your earnest prayers and tears for the good of others.

IV. The solemn danger of inaction. (C. H. Spurgeon.)

Glad response to the battle call

Eventhe most disagreeable duty, if done in love, may be a means of blessing. When we come really to believe this great truth we shall seek for no other reward for our service than Christ’s glad presence at the goal. We shall go to every task with eager joy, because Christ will await us in it. We shall grow to be like that English soldier in India. The doctor was inspecting the troops to see who were fit to join in the attack of Delhi, and passed by this youth, who looked sick. “Don’t say I am unfit for duty,” exclaimed the young hero; “it’s only a touch of fever, and the sound of the bugle will make me well.” Such is the ardour with which we Christians should leap forward at Christ’s summons.

The Divine presence an incentive

“As soldiers fight best in their general’s presence, and scholars ply their books most attentively when under their master’s eye, so, by living always in the sight of God, we are the more studious to please him. The oftener we consider the Lord, the more we see that no service can be holy enough or good enough for such a God as He is.” This needs no comment, but it needs to be realised. See, soldier of the cross, the eye of the Captain of our salvation is fixed upon thee! Jesus cries,, “I know thy works.” Will not this incite thee to valorous deeds, and make heroes of them? If not, what will? (C. H. Spurgeon.)

Verses 2-24

2Samuel 11:2-24

And it came to pass in an eventide.

The fall and punishment of David illustrated

I. The circumstances of David previous to His fall. For several years he had been in a state of great trouble: But it was not in this state of trial and affliction that he offended. During this period we see him exercising, in a remarkable degree, the faith, the resignation, the humility, the patience, the meekness of the servant of God. But now God had brought his troubles to a close. For some years he had been the most powerful monarch in that quarter of the world. These were his circumstances when he fell.

II. Consider the peculiar temptation which is suffered to present itself to David, and the way in which he encountered it. The temptation arose, a temptation sudden and great. He gives way to the seduction. He calmly descends from his palace with a determination to bring the evil of his heart into act, and to perpetrate the crime which the tempter had suggested to him. This we may conceive to have been the turning point in David’s career. Oh! had David paused but for one moment; had he retired a while to deliberate upon his Conduct; had he put up one prayer for Divine help; had he passed on even to the duties of his kingly office so as to divert his thoughts into a different channel; the snare might have been broken, and he have escaped. But, alas! David is left a melancholy monument of what the best man may become when he forsakes his God, and when his God, in consequence, abandons him.

III. The state of David after his first sin, and his progress to new offences. What must David have felt after the perpetration of the first crime? Immediately the sense of the Divine presence, the inspiring hope of Divine favour and eternal glory, would withdraw from him. The consequences of his crime were becoming visible, and the once noble and generous David now resorts to low artifices to conceal his guilt. He sends for the injured husband. He treats him with a subtlety unworthy both of himself and of his loyal subject, endeavouring to impose upon him a spurious offspring. When deceit, however, would not prevail on Uriah, a fresh crime must compel him. Crime leads on to crime. David, therefore, urged by a dread of detection, determines to add murder to adultery.

IV. The criminal schemes of David had now taken effect, and Uriah could no more disturb the bed of his seducer and murderer. But when there remained no obstacle to enjoyment, the Divine Hand suddenly arrested him in his guilty career. God sent Nathan the Prophet to convince him in his guilt.

V. The dreadful consequence of this transgression. Where God forgives, He does not always wholly spare. He may so pardon the sin as not to inflict upon the sinner eternal condemnation, and yet punish him severely. And such was the case of David. Besides the wound his soul had sustained, and which, perhaps, might never afterwards be entirely healed, we find the remainder of David’s life harassed by perpetual sorrows.

1. It may teach us to guard against declension in grace, and watch against temptation. If temptation is urgent flee from it and think of the fall of David.

2. Charity and tenderness in judging of those who fall. Call them not, as the world are too apt to call them, hypocrites. David was no hypocrite--but David fell.

3. Finally, let us beware of employing the fall of David as a plea for sin, and of presuming that such a restoration as his to favour and holiness will be granted to ourselves. Before we can build upon the hope of a restoration such as his our circumstances must be those of David. (J. Venn, M. A.)

David’s great trespass

How ardently would most, if not all readers of David’s life have wished that the first verse of this chapter had been--“And David died, and was gathered unto his fathers; and his son reigned in his stead.” The golden era of his life has passed away; his sun has begun to go down; and what remains of his life is chequered with records of crime and chastisement, of sin and sorrow. What we now encounter is not like a spot but an eclipse; it is not a mere pimple that slightly disfigures a comely face, but a tumour that distorts the countenance and drains the whole body; of its vigour. There is something quite remarkable in the fearless way in which the Bible unveils the guilt of David; it is set forth in all its enormity, without an attempt to excuse or palliate it; and the only statement introduced in the whole narrative to characterise his proceedings are these quiet but terribly expressive words with which the chapter ends--“But the thing that David had done displeased the Lord.” In the bold and fearless march of Providence, we often see the hand of God. What mere man, framing the character of one designed to be a pattern of excellence, and to bear the designation “the man after God’s own heart”--would have dared to ascribe to him such wickedness as this? The truth is, that though David’s reputation would have been far brighter, if he had died at this point of his career; the moral of his life, so to speak, would have been less complete. In some way that we cannot rightly explain, he does not appear to have been duty sensible either of the guilt or of the danger of this tendency. He does not appear to have watched against it as against other sins, nor to have taken the same pains, through grace, to subdue it. In the passage now before us we find a catastrophe, resulting from this state of things, which was truly the beginning of sorrows. The king of Israel becomes familiar with sorrows and trials, compared to which any that he had suffered when flying and biding from Saul were light indeed. The lust which he has spared and indulged, re-appearing in his children, introduces incest and murder into the bosom of his family; it violates the sanctity of his home; and in place of the comely order, and the sweet tranquility of brothers and sisters dwelling together in unity, his palace becomes an abode of brutal appetites and murderous passions--the stain and horror of which time can neither lessen nor remove. Such a fall as David’s could not have been altogether instantaneous. It must have been preceded by a spiritual declension, probably of considerable duration. The likelihood is that the great prosperity that was now flowing in upon David in every direction had had an unfavourable effect upon his soul. For a long period the very extremities of his situation had driven him to dependence on God--necessity was laid upon him; but now that necessity was removed. Add to this the fact mentioned in the beginning of this chapter, and so mentioned as to imply that it is a significant one--that at the time when kings go forth to battle, David allowed his army to go without him, and “tarried still at Jerusalem.” This seems to imply that the king had fallen into a luxurious, self-indulging mood; that he was disposed to sit still and enjoy himself rather than accompany his brave soldiers to the self-denying labours and dangers of the field. Next, let us notice the manner in which David was led on from step to step of sin. His first sin was--suffering himself to be arrested by the sight of the woman; his fall began with a sin of the heart; had he made a covenant with his eyes, like Job, he would have nipped the temptation in the bud; he would have been saved a world of agony and sin. Let us try to gather up briefly, first, the principal kinds of sin of which David was guilty on this occasion; and then, their chief aggravations.