Life and Times of David Part 18

CHAPTER VIII

THE CONSPIRACY

We are again called to follow David into the valley of humiliation--a deep valley indeed where grievous sin and its bitter fruits are fully seen. It is really wonderful to trace the checkered path of this remarkable man. No sooner has the hand of love restored his soul, and set his feet again upon the rock, than he is plunged into the depths of corruption. We have just seen his error in reference to the house of G.o.d graciously corrected, and we are now to behold him led captive in the chains of natural desire. Such, alas, is man--a poor, halting, stumbling creature, needing at every moment the fullest exercise of divine grace and forbearance.

The history of the most obscure believer will be found to exhibit, though on a smaller scale, all the roughnesses, inequalities, and inconsistencies observable in David's course. Indeed, it is this that renders the narrative of his life and times so peculiarly, so touchingly interesting to us.

Where is the heart that has not been a.s.sailed by the power of unbelief, like David when he fled for refuge to the king of Gath? or by mistaken notions in reference to the Lord's service, like David when he sought to build a house for G.o.d, before the time? or by emotions of self-complacency and pride, like David when he sought to number the people? or by the vile l.u.s.tings of nature, like David in the matter of Uriah the Hitt.i.te? If there be such a heart, it will find but little interest in tracing the ways of David. But I trust my reader has not such a heart, for wherever there is a human heart there is also the susceptibility of all that I have been enumerating, and, therefore, the grace that could meet David must be precious to every heart that knows its own plague.

The section of our history on which we are now entering is an extensive one, embracing many important principles of Christian experience and divine dealing. The facts of the case are, doubtless, familiar to the reader; but it will be profitable to look closely at them. David's sin led to Absalom's conspiracy. "And it came to pa.s.s, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. _But David tarried still at Jerusalem_" (2 Sam. xi. 1). David, instead of being out at the head of his army, exercising himself in the hardships and fatigues of war, was quietly reposing at home. This was giving the enemy a manifest advantage over him. The moment a man absents himself from his post of duty, or retires from the place of conflict, he renders himself weak. He has taken off the harness, and will, undoubtedly, be pierced by the arrow of the enemy. While at work for the Lord, be the work what it may, nature is kept under pressure; but when at ease, nature begins to work, and feel the action and influence of external things. We should seriously ponder this. Satan will ever find mischief for idle hearts, as well as idle hands. David was made to feel this. Had he been at Rabbah with his army, his eye would not have rested upon an object calculated to act upon the corrupt principle within; but the very act of tarrying at home afforded an opening for the enemy to come in upon him.

It is well to be ever on the watch, for we have a watchful enemy. "Be sober, be vigilant," says the apostle; "because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour."

Satan watches his opportunity, and when he finds a soul unoccupied with his proper service, he will surely seek to involve him in evil.

It is, therefore, safe and healthful to be diligently engaged in service--service flowing out of communion with G.o.d, for we are thus in an att.i.tude of positive hostility to the enemy; but if we are not acting in hostility, he will use us as instruments for his own ends.

When David failed in energy as the captain of the hosts of Israel, he became the slave of l.u.s.t. Sad picture! Solemn, most solemn warning for our souls!

The believer is the subject either of the energy of the Spirit, or the energy of the flesh; if he fails in the former, the latter will most a.s.suredly predominate, and then he becomes an easy prey to the enemy.

Thus it was with David. "At the time when kings go forth to battle" he was at rest in his house, and Satan presented a bait which proved too much for his poor heart. He fell--grievously, shamefully fell! Nor was his fall now a mere mistake. No; he fell into a deep pit of moral evil, of vile corruption, and his fall utters the solemn admonition, "_Keep under the body_." Nature must be judged, or we shall make shipwreck.

And mark the fearful lengths to which David was carried in the commission of evil. Having sacrificed his character to indulge nature, he endeavors to make Uriah a cloak to screen him from the public eye.

His reputation must be maintained at all cost. He tries kindness, but in vain; he makes the wronged and dishonored Uriah drunk, but to no purpose; at last, he murders him by the sword of the children of Ammon. How dreadful! Did David really think that all was over when Uriah was out of the way? Did he forget that the eyes of the Lord were resting upon him in his evil course? It would seem that his conscience was hardened on this occasion, and not susceptible of conviction as we should expect. Had it been so, he would a.s.suredly have faltered and hesitated ere he added the sin of murder to that of adultery, he would have mourned under the sharp reproof of Uriah--only the sharper because perfectly unintentional--when he said, "The ark, and Israel, and Judah, abide in tents; and my lord Joab and the servants of my lord are encamped in the open fields: shall I then go into my house?"

etc. What a rebuke to David! The Lord and His people were in the open fields, conflicting with the uncirc.u.mcised foes of Israel, but David was at home enjoying the ease and indulging the desires of nature.

Surely we may say, there was a time when David would not have been found reclining on his couch when the hosts of the Lord were warring with the enemy; there was a time when he would not have exposed a faithful servant to the a.s.sault of the enemy in order to save his own reputation. Such, however, is man--the best of men. When pride swells the heart, or l.u.s.t dims the eye, who shall attempt to draw a limit to human depravity? Who shall define the fearful lengths to which even a David can go, when out of communion? Blessed for ever be the G.o.d of all grace, who has ever proved Himself equal to all the demands of His wayward children! Who but G.o.d could deal with even one saint for a single stage of his history? When we remember His perfect estimate of the odiousness of sin, His perfect grace toward the sinner must fill the soul with adoring grat.i.tude!

The Lord must maintain His holiness, however He may deal with the sinner; and hence, in David's case, we find Him denouncing the most solemn judgment upon his house because of his sin. Nathan is sent to him in order to lead his conscience into the immediate presence of the holiness of G.o.d. This is the proper place for conscience to find itself. When not there, it will find various expedients, subterfuges, and various cloaks. David said, when told of the success of his diabolical scheme in reference to Uriah, "Thus shalt thou say to Joab, Let not this thing displease thee, for the sword devoureth one as well as another." Thus did he think to hush up the whole matter. He vainly imagined that, when Uriah was out of the way, all would be well. But, ah, there was an Eye that could penetrate through all this covering which David's insensibility has cast over his heart and conscience.

"The sword devoureth one as well as another," no doubt, and war has its vicissitudes; but this would not satisfy the holiness of G.o.d. No; the whole matter must be exposed--the dreadful meshes of evil in which Satan had entangled the feet of his victim must all be disentangled, the holiness of G.o.d's house must be maintained at all cost, His name and truth fully vindicated, and His servant scourged in the view of the whole congregation--yea, "in the sight of the sun." It might seem, in man's judgment, to be wiser to hide from public view the chastis.e.m.e.nt of one who stood so high, but such is not G.o.d's mode; He will prove to every spectator that He has no fellowship with evil, by the judgment which He executes in the midst of His people. Nothing could avail to wipe off the stain which had been cast upon the truth of G.o.d but the public judgment of the transgressor. The men of the world may go on for the present, and sin with a high hand; but those who stand in a.s.sociation with the name of the Lord, must keep themselves pure, or else be judged.

However, David would seem to have been most wonderfully insensible in this whole transaction. Even when Nathan's touching parable had set before him the blackness of his conduct, he, though roused to indignation at the selfish conduct of the rich man, never took it to himself. "And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die." Thus did he p.r.o.nounce judgment upon himself unconsciously; he felt not his own sin as yet; perhaps he would have proceeded to find out and punish the offender, had not the prophet's word proved to be the very arrow of the Almighty to pierce his obtuse conscience. "_Thou art the man._" Tremendous discovery! The sin was traced to its source, and David stood as a conscience-smitten, broken-hearted sinner in the presence of G.o.d. There is no more effort to screen himself, or maintain his reputation. "_I have sinned against the Lord,_" is the acknowledgment which flows forth from his wounded spirit. His soul was subdued by the power of the truth, and the 51st psalm was his penitential utterance, as he lay prostrate in the dust, in the deep sense of his own personal vileness before the Lord. "Have mercy upon me, O G.o.d, according to Thy loving-kindness; according to the mult.i.tude of Thy tender mercies blot out my transgressions." Here was David's well-known, oft-tried resource. He brings his heavy burden and lays it down beside the loving-kindness and tender mercy of G.o.d--the only place in which his hara.s.sed spirit could find repose.

He felt his sin to be so heinous that nothing but the mercy of G.o.d could avail to blot it out. There, however, he found a "vast abyss"

which could "swallow up" all his evil, and give him profound peace in the view of his own wretchedness.

Nor was it merely to be forgiven his sins that David desired; this he needed, no doubt, but he needed more; he needed to be inwardly cleansed from the defiling power of sin itself. "_Wash me thoroughly_ from mine iniquity, and cleanse me from my sin." The apostle says, "If we confess our sins, He is faithful and just to forgive us our sins, _and to cleanse us from all unrighteousness_." To be cleansed from unrighteousness is more than to be forgiven our sins; and David desired the latter, as well as the former. Both are made to depend on the confession of our sins.

It is a much more difficult thing to confess our sin, than to ask for forgiveness. Really to confess before G.o.d the sin which we have committed, is a much more humbling thing than to ask for pardon in a general way. It is an easy thing to ask the Lord for pardon; but it is in vain unless we confess our sins; and then, observe, it is a matter of simple faith to know that sins are forgiven us. The word is, "If we _confess_," etc.; David confessed his sin. "I acknowledge my transgressions; and my sin is ever before me. Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou mightest be justified when Thou speakest, and be clear when Thou judgest." This was true conviction. There was no attempt at palliation; no laying blame on circ.u.mstances; no looking at individuals. It is simply "_I_"

and "_Thee_;" I a sinner, and Thou the G.o.d of truth. "Let G.o.d be true, and every man a liar." The secret of true restoration consists in taking our real place, as sinners, in the light of the truth of G.o.d.

This is the apostle's teaching in the 3d of Romans. The truth of G.o.d is there set up as the great standard by which man's condition is to be tested. The effect of this is to bring the sinner down to the very bottom, as it were, of his moral and practical condition in the sight of G.o.d; it strips him of everything, and lays his inmost soul bare before a holiness which will not tolerate the least speck of sin in its presence. But when thus brought down into the dust of self-abas.e.m.e.nt and genuine confession, what do we find? We find G.o.d, in the solitariness and sovereignty of His grace, working out a perfect righteousness for the guilty and self-condemned sinner.

Here we find truth and grace presented to us in this most important section of inspiration. Truth breaks the heart, grace binds it up; that stops the mouth, this opens it; stops it, that it may no longer boast of human merit; opens it, that it may show forth the praise and honor of the G.o.d of all grace.

David traveled in spirit through the truth afterwards set forth in Rom. iii. He, too, was led down into the profound depths of his nature. "Behold," he says, "I was shapen in iniquity, and in sin did my mother conceive me." Here he looks down to the very lowest point of depression. Man's original--_shapen in sin_! What good could ever flow from such a thing? Nothing! It is irrecoverable. And then observe the contrast: "Behold, Thou desirest truth in the inward parts." G.o.d demands truth. What could David do therefore but confess what he does?

for that was the truth concerning himself. What could now meet the need of such a man? Nothing but the precious blood of Christ. "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." In other words, David throws himself as a helpless sinner into the arms of redeeming love. Happy resting-place! G.o.d alone can purge a sinner, and make him fit for His own presence. "Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice." G.o.d must do all--purge his conscience, open his ear again to the notes of joy and gladness, open his mouth to tell transgressors of His ways of love and mercy, create a clean heart within him, restore to him the joy of His salvation, uphold him by His free Spirit, deliver him from blood-guiltiness. In short, when Nathan's words fell with divine power upon David's heart, he cast the crushing weight of his burden upon infinite grace, (exercised through the precious blood of atonement) and thus was brought humbly to rejoice in a perfect settlement of the question which his sin had raised between his conscience and G.o.d. Grace gained a glorious triumph; and David retired from the field, scarred indeed, and sorely wounded, yet with a deepened experience of what G.o.d was, and what grace had done for his soul.

Still, David's sin produced its own bitter fruits in due time. This must ever be so. Grace does not set aside that solemn word of the apostle, "Whatsoever a man soweth, that shall he also reap." Grace may pardon the individual, but the results of sin will a.s.suredly appear, even though the sinner may enjoy the deepest and sweetest experiences of divine love and restoring grace, while actually under the rod. We shall see this abundantly exemplified in David. He was, as we know, fully, blessedly, divinely pardoned, washed, and restored; nevertheless he had to harken to the solemn denunciation, "Now, therefore, the sword shall never depart from thy house; because thou hast despised Me, and hast taken the wife of Uriah the Hitt.i.te to be thy wife." Observe, "Thou hast despised ME." David had sought to hide his sin from public view by putting Uriah out of the way, forgetting the all-seeing eye of Jehovah, and forgetting, too, the honor of His holy name. Had he remembered the Lord at the moment when nature was causing her voice to be heard within, he would not have fallen into the snare. The sense of G.o.d's presence is the great preservative from evil; but how often are we more influenced by the presence of our fellow-man than we are by the presence of G.o.d. "I have set the Lord always before me; because He is on my right hand, I shall not be moved." If we fail to realize G.o.d's presence as a preservative _against_ evil, we shall be made to feel it as a judgment _because_ of it.

"The sword shall never depart from thy house." Contrast this with the glorious promises made to David in chap. vii., and yet it is the same voice that falls on the ear in the denunciation and in the promise, though in a tone so awfully different: in the latter, grace; in the former, holiness is heard. "Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child that is born unto thee shall surely die." The death of the child, however, was but the first sound of the tornado of judgment about to burst upon David's house. He might fast, pray, humble himself, and lie prostrate in the dust, but the child must die; judgment must take its course, the consuming fire burn up every particle of the material submitted to its action. The sword of man "devours one as well as another;" but the sword of G.o.d falls on the head of the _offender_. Things must be made manifest; the stream may flow for a time under ground, but sooner or later it will break out. We may go on for years in a course of secret evil, in the cultivation of some unholy principle, in the indulgence of some unholy l.u.s.t, in the gratification of some unholy temper or feeling, but the smoldering flame must ultimately break forth, and show us the real character of our actings. This is a truly solemnizing reflection. We cannot hide things from G.o.d, nor cause _Him_ to think that our wrong ways are all right. We may try to reason ourselves into such a thought; we may persuade our hearts by plausible arguments that such and such things are right, good, or lawful; but "G.o.d is not mocked: whatsoever a man soweth, that shall he also reap."

Yet what grace shines out in this, as in every scene of David's remarkable career. Bathsheba becomes the mother of Solomon, who occupied the throne of Israel in its most glorious period, and who also stands in that privileged line through which, according to the flesh, Christ came! This is truly divine! It is altogether worthy of G.o.d. The darkest scene in David's life becomes, under the hand of G.o.d, the means of richest blessings--divine grace is reflected on a dark background. Thus did the eater yield meat, and the strong, sweetness.

We know how this principle characterizes all the ways of G.o.d with His people. He judges their evil, surely, but pardons their sin, and makes their very failures the channel through which, after humiliation and self-judgment, grace flows to them. Blessed forever be the G.o.d of all grace, who pardons our sins, restores our souls, bears with our many infirmities, and finally causes us to triumph through Him that loves us!

How must David have felt ever after, as his eye rested upon his Solomon, "_the man of rest_,"--his Jedidiah, "_the beloved of the Lord_!" He would remember his own humiliating fall; he would remember G.o.d's adorable grace. And, my beloved Christian reader, is it not just thus with ourselves? What is our history day by day, but a history of falls and restorations, of ups and downs? Nothing more; and thank G.o.d for the a.s.surance that "Grace all the work shall crown, through everlasting days."

At the close of this 12th chapter, we find David again in conflict with the enemy--his proper place. "And David gathered all the people together, and went to Rabbah, and fought against it and took it....

And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pa.s.s through the brick-kiln; and thus did he to all the cities of the children of Ammon. So David and all the people returned to Jerusalem."

And now begins the heavy tale of David's woes, the fulfilment of the prophet's denunciation, that the sword should never depart from his house. Chapter xiii. records two of the most diabolical acts that ever stained a family circle. Amnon, the son of David, offers dishonor to the sister of Absalom, and Absalom murders Amnon, and then flees to Geshur, where he remains three years. David allows him to return, contrary to the positive command of the law. Even had he been but a manslayer, he should have remained in a city of refuge; but he was a murderer, and, with his murder upon him, he is received back again upon natural grounds--no confession, no judgment, no atonement. "The king kissed Absalom." Yes, the king kissed the murderer, instead of allowing the law of the G.o.d of Israel to take its course. What then?

"It came to pa.s.s after this, that Absalom prepared chariots and horses, and fifty men to run before him." This was the next step.

David's inordinate tenderness only paved the way for Absalom's open rebellion. Terrible warning! Deal tenderly with evil, and it will a.s.suredly rise to a head, and crush you in the end. On the other hand, meet evil in the name of the Lord, and your victory is sure. Sport not with the serpent, but at once crush it beneath your foot. Plain, unflinching decision is, after all, the safest and happiest path. It may be trying at first, but the end is peaceful.

But observe how Absalom works. He begins by creating a want in the hearts of the men of Israel. "And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou?... See thy matters are good and right; but _there is no man deputed of the king to hear thee_. Absalom said, moreover, Oh, that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice. And it was so that when any man came nigh to him to do him obeisance, he put forth his hand and kissed him.... So Absalom stole the hearts of the men of Israel." The enemy's way is first to create a want, to produce a blank, and then proceed to fill it up with something, or some one, of his own providing. Those whose hearts were fully satisfied with David had no room for Absalom.

This is a fine principle when applied to our hearts in reference to Christ. If we are filled with Him we have no room for aught beside. It is only when Satan succeeds in creating a want in our hearts that he introduces something of his own. When we are able in truth to say, "The Lord is my portion," we are safe from the influence of Satan's attractive baits. The Lord keep us in the happy and holy enjoyment of Himself, that so we may be able to say with one of old, "I try to lay up all my good things in Christ, and then a little of the creature goes a great way."

However, Absalom stole the hearts of the men of Israel. He came in by flatteries, and usurped David's place in their thoughts and affections. He was a comely person, well adapted to captivate the mult.i.tude. "In all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him." But his beauty and his flattery had no effect upon _those who were near the person of David_. When the messenger came, saying, "The hearts of the men of Israel are after Absalom," it became manifest who were for David. "And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee.... And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint....

And the king went forth, and all the people after him, and tarried in a place that was far off. And all his servants pa.s.sed on _beside him_, and all the Cherethites, and all the Pelethites, and all the Gitt.i.tes, six hundred men which came after him from Gath, pa.s.sed on before the king.... And all the country wept with a loud voice, and all the people pa.s.sed over; the king also himself pa.s.sed over the brook Kidron, and all the people pa.s.sed over, toward the way of the wilderness." Thus were there many hearts who loved David too well to be drawn away by the ensnaring influence of Absalom. Those who had been with David in the days of his exile were near his beloved person in this day of his deep sorrow. "And David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered; and he went barefoot; and all the people that were with him covered every man his head, and they went up, weeping as they went up."

This is a deeply touching scene. David's grace shines out more during this conspiracy than at any period of his life. And not only does David's grace appear in a striking point of view, but the genuine devotedness of his dear people also. When we behold a loving band of followers thronging round the weeping, the barefooted David, our hearts are far more deeply touched than when we see them thronging round his throne. We are more thoroughly convinced that his _person_, and not his office, was the centre of attraction. David had nothing to offer his followers now save fellowship in his rejection; yet was there a charm about him, to those who knew his person, that bound them to him at all times. They could weep with him, as well as conquer with him. Hear the language of a genuine lover of David: "And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." Life or death; he would be in companionship with David.

In looking through these chapters, there is nothing that so strikes us as David's beautiful subjection of spirit. When Zadok would bring the ark in his weeping train, he says, "Carry back the ark of G.o.d into the city; if I shall find favor in the eyes of the Lord, He will bring me again, and show me both it, and His habitation; but if He thus say, I have no delight in thee, behold, here am I, let Him do to me as seemeth good unto Him."

When the insulting Benjamite, Shimei, came forth to curse and cast stones at him, and Abishai desired permission to take off his head, his answer is, "What have I to do with you, ye sons of Zeruiah? So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" In short, he meekly bows his head to the dispensation of G.o.d. He felt, no doubt, that he was only reaping the fruit of his sin, and he accepted it. He saw G.o.d in every circ.u.mstance, and owned Him with a subdued and reverent spirit. To him it was not Shimei, but the Lord. Abishai saw only the man, and desired to deal with him accordingly:--like Peter afterwards, when he sought to defend his beloved Master from the band of murderers sent to arrest Him. Both Peter and Abishai were living upon the surface, and looking at secondary causes. The Lord Jesus was living in the most profound subjection to the Father. "The cup which My Father hath given Me, shall I not drink it?" This gave Him power over anything. He looked beyond the instrument to G.o.d--beyond the cup to the hand which had filled it. It mattered not whether it were Judas, Herod, Caiaphas, or Pilate; He could say in all, "the cup which _My Father_ hath given Me to drink."

Thus, too, was David, in his measure, lifted above subordinate agents.

He looked right up to G.o.d, and with unshod feet, and covered head, he bowed before Him. "The Lord hath said unto him, Curse David." This was enough.

Now, there are, perhaps, few things in which we so much fail as in apprehending the presence of G.o.d, and His dealing with our souls in every circ.u.mstance of daily life. We are constantly ensnared by looking at secondary causes; we do not realize _G.o.d in everything_.

Hence Satan gets the victory over us. Were we more alive to the fact that there is not an event which happens to us, from morning to night, in which the voice of G.o.d may not be heard, the hand of G.o.d seen, with what a holy atmosphere would it surround us! Men and things would then be received as so many agents and instruments in our Father's hand; so many ingredients in our Father's cup. Thus would our minds be solemnized, our spirits calmed, our hearts subdued. Then we shall not say with Abishai, "Why should this dead dog curse my lord the king?

let me go over, I pray thee, and take off his head;"--nor shall we, with Peter, draw the sword of natural excitement. How far below their respective masters were both these affectionate though mistaken men!

How must the sound of Peter's sword have grated on his Master's ear, and offended His spirit! And how must Abishai's words have grieved the meek and submitting David! Could David defend himself while G.o.d was dealing with his soul in a manner so solemn and impressive? Surely not. He dare not take himself out of the hands of the Lord. He was His, for life or death--as a king or an exile. Blessed subjection!

But, as has been already remarked, the record of this conspiracy not only exhibits David's subjection to G.o.d, but also the devotedness of David's friends to his person, whether mistaken or otherwise. His mighty men are seen thronging round him on his right hand and his left, and sharing with him the insults and execrations of Shimei. They had been with him in the hold, with him on the throne, with him in the field, and they are now with him in his humiliation.

Now Shobi and Barzillai come forth to minister to him and his men with princely liberality. In short, the thoughts of many hearts were revealed in the season of David's sorrow. It was manifest who loved David for his own sake; and, no doubt, he returned to his house and his throne with a fuller and deeper confidence in the genuine affection of those around him.

There is, however, one character introduced to our notice, upon which we must dwell for a little. I allude to Mephibosheth, the son of Jonathan.

Hardly had David taken his seat on the throne, when he gave utterance to those memorably gracious words, "Is there yet any that is left of _the house of Saul_, that I may show _the kindness of G.o.d_ unto him?"

"The house of Saul!" "The kindness of G.o.d!" What words! Saul had been his most implacable enemy; yet, being now on the throne, the brilliancy of his position, and the fulness of divine grace, enabled him to sink in oblivion the acts of the past, and to manifest, not merely the kindness of David, but the kindness of G.o.d.

Now, the kindness of G.o.d is marked by this special characteristic, exercised toward His enemies. "If, while we were enemies, we were reconciled to G.o.d by the death of His Son," etc. Such was the kindness which David desired to show to a member of the house of Saul. "Now, when Mephibosheth the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence.... And David said unto him, Fear not, for I will surely show thee kindness, ... and thou shalt eat bread at my table continually. And he bowed himself, and said, What is thy servant, that thou shouldest look on such a dead dog as I am?" Here, then, is a lovely specimen of the kindness of G.o.d, and here, too, we are presented with the ground of Mephibosheth's devotedness to David. Though having no more claim upon him than an enemy, or a dead dog, yet is he taken up in grace, and set down at the king's table.

But Mephibosheth had a faithless servant, who, to promote his own ends, misrepresented him to the king. The opening verses of chapter xvi. will furnish the reader with an account of Ziba's actings. He pretends kindness to David, and blackens the character of Mephibosheth, in order to get possession of his lands. He takes advantage of his master's weakness of body to deceive and malign him.

What a picture!

The truth, however, came to light, and the wronged one was fully vindicated. On David's return, when all the trouble was over, and Absalom perished from the scene, "Mephibosheth, the son of Saul, came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until he came again in peace."