2 Samuel 18:19-33 - Homiletics

The facts are:

1 . Ahimaaz being eager to convey tidings of victory to the king, is denied permission by Joab, who, however, sends Cushi.

2 . Persisting in his desire to run after Cushi, Joab at last allows him to go.

3 . The watchman at the gate of the city reports to the king that a runner is in sight, followed by another, whereupon David takes courage, and hopes for good news.

4 . On Ahimaaz being the first to arrive, he briefly announces that all is well, and then prostrates himself before the king, and blesses God for having brought victory to the king's cause.

5 . David, in his deep concern for Absalom, inquires after his safety, and receives from Ahimaaz an evasive reply.

6 . Just then Cushi comes in and announces tidings of victory, and, in answer to the question as to Absalom's safety, bluntly makes known the fact of his death.

7 . The king, overwhelmed with anguish, enters his chamber, and there pours out his soul in a most pathetic lamentation.

The relation of character to work.

The work recently accomplished by Joab now gave rise to another, which included elements of good and evil. He was keen enough to see that the communication of the fact of victory would be most welcome to David, but that a statement of the particulars would be most distressing; and, therefore, with his usual practical sagacity, he sought out for the work of conveying tidings to the king a man whose character would fit him for dealing with the evil side of the message very much as he himself would.

I. IN CARRYING ON HUMAN AFFAIRS THERE ARE OCCASIONS REQUIRING THE PERFORMANCE OF DISAGREEABLE WORK . It was a pleasant thing to have to announce to David a great victory over his foes, but far from pleasant to have to tell him what had become of his son, and who had slain him. On a former occasion, when evil tidings, blended with news of the fail of a foe, was brought to him, it went ill with the bearer ( 2 Samuel 1:13-16 ). In this case the disagreeable work arose out of the wrong deeds of Joab. One evil created another. Disobedience to absolute authority cannot but bring the transgressor into an awkward position and impose unpleasant obligations. The flow of human life is a flow of work. In consequence of transgression against God, and violation of social order, an immense amount of annoying work has to be done. The sons of Jacob, after the sale of their brother, found difficult work on their hands. The imperfect life in the Church creates the necessity of doing things that pain the tender heart, and which is more adapted to rough and hard men. Evil deeds create duties which always carry with them more or less of pain and sorrow.

II. THERE IS A NATURAL AFFINITY BETWEEN CERTAIN CHARACTERS AND DISAGREEABLE FORMS OF WORK . The reasons for Joab's rejection of Ahimaaz were probably these: fear lest he should so state the facts as to prejudice David against himself, and belief that his nature was too tender and sympathetic for what he regarded as the proper delivery of the dark side of the message. Joab was a hard and blunt man, and he wanted such a man for a work which, because disagreeable, had better be got rid of as quickly as possible. If David should be angry with the Cushite, and slay him, Joab would not care for that, provided, in the blunt and straight announcement of Absalom's death, no tenderness was displayed and no effort made to compromise himself. Such men as he scorn tenderness as weakness. They abhor what they term "sentiment." Joab's character fitted him to send the painful tidings so bluntly and unfeelingly announced by Cushi ( 2 Samuel 18:31 , 2 Samuel 18:32 ). As a rule, character finds work in affinity with itself, and Joab was right in the adaptation he sought for his purpose. As character is often a prophecy of work that will be done when occasion arises, so work done is often a revelation of character. Not any one can be a hangman. Not any one can be a consoler of the sick and dying. Even in the Christian Church there are kinds of work for which a peculiar firmness and almost severity of character is most suited. Only an Ambrose could overawe an emperor. On the other hand, most departments of Church work give scope for men of the Ahimaaz stamp rather than that of Cushi.

III. AN INJURED CONSCIENCE READILY ADAPTS ITSELF TO PAINFUL WORK ISSUING OUT OF FORMER VIOLENCE TO ITSELF . Joab had done violence to his conscience in positive disobedience to the king's commands ( 2 Samuel 18:12-14 ). As every wrong to conscience renders its testimony for right the feebler, it was comparatively easy to frame a blunt, unsympathizing message for the Cushite to deliver to the king. There was as real disregard for David's feelings in the framing of the hard, unfeeling message as in setting aside his command to spare the life of Absalom. Thus it is seen that the human conscience has the wonderful and terrible power of adapting itself to the environment produced by its own abuse, and so of being continuously affected for evil. A "seared conscience" is another expression for the gradual deterioration of sensibility produced by the enforced habit of accommodating itself to deeds which are the natural outcome of former misdeeds.

Sympathetic enthusiasm.

The son of Zadok espoused the cause of David ( 2 Samuel 15:27 , 2 Samuel 15:36 ) in spite of the attractions for young men of Absalom's manners ( 2 Samuel 15:1-6 ). It was a noble thing for this young man to hold to a right cause in the day of adversity, and to place the fleetness of his feet and the vigilance of his ears and eyes at the command of the exile. The zeal with which he offered his services to Joab to convey the news of success to the king, was in keeping with his past reputation, and, as the sequel shows, was blended with a tender regard for the king's feelings. In contrast with the action of Joab and his servant Cushi in relation to David, that of Ahimaaz is an instructive example of the elements that enter into a commendable, sympathetic enthusiasm.

I. A JUST AND GOOD CAUSE . There may be great enthusiasm, but it may be wicked because manifested in an evil cause. It was to the honour of the son of Zadok that all the force of his nature was devoted to the righteous claims of the Lord's anointed. He had identified himself with the servant of Jehovah in the day of trouble. In the great conflict of his age he was on the right side. This is the primary consideration with us all in the exercise of our powers, whether the questions at issue be political, social, or religious. We can take no credit for enthusiasm, and indeed it will be otherwise our sin, unless we take pains to see that we side with what is essentially just and good. Energy spent in advocacy or encouragement of a party, a movement, a system, a belief, or a practice, is not of moral worth apart from conscientious motive. Especially in the supreme question of every age, the claims of Christ as against the demand on our submission and service of lower and often unholy claims, the question comes—On which slide are we? Are we with the rightful King or with his adversaries?

II. ENTIRE SELF - DEVOTION . Ahimaaz had deliberately identified the whole interests of his life with the cause of the exiled king. He was not a mere observer of the conflict. His very life had been at stake when he entered into the compact ( 2 Samuel 15:27 , 2 Samuel 15:33 ) and sought out the banished monarch. He had gone out to fight the battle with Joab, and was most eager to render the choicest service on the close of the day of victory. Enthusiasm which consists of approval and delight in the season of prosperity, or in verbal admiration, is of no substantial worth. The men who crossed hill and dale and lake because of the bread they ate ( John 6:24-27 ) were not the whole-hearted disciples Christ cared to have. Christ would have the entire life ( Luke 9:59-62 ).

III. PROMPT ACTION IN EMERGENCIES . The reality of this young man's enthusiasm appeared in his ready offer of the special powers with which he was endowed to the urgency of the hour. He laid his best and most cultivated gifts at the service of his king just when they were most required. It is a characteristic of entire absorption in Christ's work that there is not only the primal and imreserved surrender of life and all its interests to him and his kingdom, but also, as time passes on, a quick perception of entire work is needed, and an instant readiness to use any aptitude possessed for doing the work. "Here am I send me," is the feeling of true enthusiasm when any emergency arises. There are beautiful instances of the free and prompt devotion of special gifts to the service of Christ when occasions suddenly arise requiring them. Are men smitten with plague or sword? Nurses skilled in care of the sick are at hand. Does calamity come on a house or village? There are eager feet swift to carry gospel consolations.

IV. TRUE SYMPATHY GUIDING ACTION . It was the deep and genuine sympathy of Ahimaaz with what he knew were the most tender and sacred feelings of the king's heart that made him eager to go, and both gladden him with news of God's deliverance, and at the same time gently break the news of his personal loss. This gave extra speed to his fleet steps, and this explains his reference to God's goodness ( 2 Samuel 18:28 ), and also his evident desire to prepare the king for sad tidings ( 2 Samuel 18:29 ). He felt too much for that noble, generous heart to blurt out the intelligence which he knew would crush it. There is great value in a servant who understands and appreciates the most tender and cherished feelings of his master. This sympathy is a discriminating guide to words and actions. It is this intense sympathy with the heart of Christ, this power to enter more than others do into the very passion of the Redeemer for saving men, that accounts for the remarkable zeal and discriminating conduct in doing religious work which have characterized some of the noblest Christians. The nearer we get to the heart of Christ, the more true will our enthusiasm be. The natural gifts and aptitudes of body and mind then turn with zest to all wise devices for advancing the interests most dear to him.

Miscellanies.

In connection with the main event referred to in the narrative, there are incidents and statements which suggest a variety of truths bearing more or less on ordinary life or finding their parallels therein. Briefly stated, these aye as follows.

I. EAGER MEN AWAITING GREAT ISSUES . David and his followers at the gate of Mahanaim, looking out for news of the issue of the conflict then being carried on, sensible that interests more precious than life were involved, are but types of men still intent on learning the issue of undertakings in which they have embarked or in which they have an inexpressible interest. The disciples once awaited a wonderful issue when Christ was, during his trial and death, in conflict with powers of darkness. For forty days before Pentecost, men and women waited for signs of a great event. Often has the Church, in seasons of peril, waited in agony during the crisis. Men engaged in ordinary business know what it is to look out for the issue of great ventures; and in private religious experience there are times when the soul waits and watches more than those who watch for the morning. What great and momentous issues are being wrought out every day in this world for some of our fellow creatures!

II. QUALIFIED OPTIMISM . "All is well," said Ahimaaz, to break the painful suspense of the watchers, and bring early consolation to the king's heart. The words are few but wonderful. Taken in their strict sense, they meant to David more than could ever be expressed. Happy, indeed, is the man of whom and to whom these words can be unconditionally spoken. "All" is the term of widest range in human language; and "well" is the greatest and best affirmation that can ever be made. In David's circumstances the phrase at least meant that his cause was triumphant, that God had come to his help. Ahimaaz was not insincere in saying what he did, knowing all the time that one event of the day would be most distressing to David. His optimism was qualified by a reservation, as is common in human life. There is a sense in which every good is qualified by a shade of ill. Even so great a boon as redemption bears on it the dark shadow of a Suffering One. The greatest victory of things is announced amidst the wail of widows and orphans. The possession of great wealth brings with it carking cares. Perhaps, in the final issue of all events, when Christ shall have put down all authority and power ( 1 Corinthians 15:27 ), and the universe has gained its moral equilibrium after the long struggle between good and evil, it may be true in an absolute sense that "all is well;" but till then our optimism must be qualified.

III. A PIOUS PARENT 'S ABSORBING THOUGHT . David did not lose his character of parent in his character as king. As the anointed one he was intent on seeing his authority duly established, but as a father he was anxious for the safety of his rebellious son. By no process could he divest himself of his parental relation—dim shadow is this of the fatherly relation which permeates all God's regal relations to mankind! No one as he could pity the erring youth. He still yearned to have opportunity of bringing some influence to bear on his ungrateful heart. The direst thought to him was the possibility of life being cut short before such opportunity arose. "Is the young man safe?" This question has deep significance to multitudes as they think of their children out on the wide world, exposed to its deadly ills. It comes in the morning with the light of day; it intrudes amidst the busy thoughts of daily business; and it is often the last thought when sleep quiets the heart. It is also a question, in its spiritual application, above all questions of health and secular prosperity. To be "safe" in Christ is the prime concern; for usefulness to others and growth in moral good are then ensured, while at the same time the dreadful guilt of the past is covered.

The great lamentation.

On hearing of the death of his son, David retired into secrecy and poured out his soul in perhaps the most touching language to be found in the Bible. The strength and depth of feeling expressed were evidently in proportion to the interest which all along he had cherished in this abandoned child. Some writers have reproached David for yielding to what is termed "weakness" for a son whose just punishment ought to have been accepted with a calm acquiescence. But the criticism on his conduct is not really justified when all the facts are considered. He was a man constitutionally of strong, generous feelings—kindly and tender in his bearing toward others. A father cannot forget that he is a father; and the more holy and generous his nature, the more powerfully will the fatherly feeling assert itself. As seen in our Saviour's case, when he wept over Jerusalem already doomed because of sin against him, equal to, yea, worse even than, that of Absalom, the natural feelings of the heart may flow forth in most touching strains, while there is in the soul a most perfect accord with the righteous judgment of God. Nowhere does Scripture require men to suppress natural sentiments, or, in other words, require us to cease to be true human beings when we are brought face to face with the appalling judgments of God. Moreover, it is given to all parents to cherish hope of the most prodigal of sons while life continues, and David's personal experience of the mercy of God was such as certainly warranted his cherishing hope of the renewal and salvation of even this wicked son; and if such a long cherished hope was suddenly crushed, and that, too, when care had been taken to prevent its being crushed ( 2 Samuel 18:5 ), surely it was no sin for him, but an acceptable deed in the sight of God, when he vented his grief that now all hope of such a change was gone. There is no complaint against the wisdom and justice of God, no trace of a spirit of discontent with the administration of Divine love; it was pure sorrow for a ruined life. David's humanity was not lost in his kingly office. The love of a father's heart is not eradicated by a son's ingratitude. The parable of the prodigal son is evidence of this and also of its Divine counterpart. And in the case of David, the remembrance of his own sad fall having possibly exercised a detrimental influence over Absalom, just in the most critical period of his life, could not but render both just and natural this great lamentation. Taking, then, this view of David's conduct, we briefly notice the following truths.

I. RELIGION INTENSIFIES AND PURIFIES NATURAL AFFECTION . Had not David been a very devout man, he would not have felt such deep sorrow over the death of Absalom. Religion makes a rather a true father; it renders love of offspring a more sacred thing. This follows from the more general truth that religion restores man to his normal state. Such affection has no relation to the sin of the child, except, perhaps, that the sin observed tends to render the affection more yearning and pitiful.

II. WE ARE JUSTIFIED IN CHERISHING HOPE WHILE LIFE LASTS . David did, and had good reasons for it. The gospel encourages it; the revelation of the Father's great lure to the "greatest of sinners" justifies it. Man is not a judge of what may be done either by the most guilty or for them. That many for whom parents pray and strive do, as far as we can see, perish in their sins, is no reason against hope while life continues. Thousands have been brought to God in the eleventh hour.

III. THE DEATH OF OFFSPRING PRESUMABLY RECKLESS AND IMPENITENT IS THE GREATEST OF PARENTAL TROUBLES . To die is the common lot, and natural affection, though strong and pure, does not face death without consolations. But when death means the passage into eternity of a soul laden with guilt, and that soul once the object of delight and occasion of fondest hopes, then the most terrible of woes comes on a pious parent's heart. The "Redeemer's tears over lost souls," on which Howe has so wonderfully dwelt, are best understood by those who, like David, have wept over sons cut off in their sins.

IV. ONE OF THE BITTEREST INGREDIENTS IN SORROW OVER THE LOST IS THAT OF REFLECTION ON PERSONAL CONTRIBUTION TOWARD BRINGING ON THAT CONDITION . David could not but think of the effect on his son's views of life and tendencies of heart produced by his own great sin, and the months of alienation from God which ensued. How far parents are answerable for the character and destiny of their children is a grave question, but unquestionably a bad example in their early years cannot but tell perniciously on their future, and woe cannot but come on the father in darkest form when he connects his own misconduct with the hopeless death of his offspring. What manner of persons ought parents to be? Who knows what a turn a single lapse into sin may give to a youth's destiny?

V. IN THE PUREST HUMAN LOVE WE SEE A SHADOW OF GOD 'S GREAT LOVE . David's lamentation, Jeremiah's wail over a ruined people ( Jeremiah 9:1 , Jeremiah 9:2 ), the Apostle Paul's anguish on account of his brethren ( Romans 9:1-3 ), and especially the Saviour's sorrow over Jerusalem ( Matthew 23:34-38 ), set forth, so far as we can know of such a mystery, the sorrowful feeling of the eternal Father ( John 14:7-9 ) towards those who live and die in sin. God's great love for us has been seen in this, that, while we were yet sinners, Christ died for us ( Romans 6:6-10 ). He actually did what David longed to do for Absalom. Redemption in Christ embodies the best and noblest of all feelings, and transcends the human ideal.

HOMILIES BY B. DALE