The Pulpit Commentary — 2 Samuel — Section 64

foelinge towards Saul, both during bis life and after his death. 2. How he expreB.,es his gratitude. (1) By sending the messengers and message. "I also will requite," etc., Bhould be (according to Otto Thenius and the 'Speaker's Commentary') "I nlso show you this goodness," viz. sending the messengers with a kind mossago. 'rhey would value DRvid's messa~e as soldiers distinguishing themselves in the field value a messn"o from the queen. (2) By the terms of the message. In which he invokes upon the~ the blessing of God, his "kindness and truth," his true, faithful, constant kindness. A phTllBe common in the Old Testament (Ps. xxv. 10; xl. 11, etc.; Gen. xxiv. 49; xlvii. 29, etc.), and reproduced in the New with some ndditional meaning (John i. 14). To pray for God's blessin~ on those to whom we feel grateful is always suitiible. When we can do nothing else, we can do this; and when we can show gratitude in other ways, we do well to show it thus also. For God's blessing far surpasses ours, and will render ours more valuable and effectual. Only we should be careful not to substitute pl'llyen; for deeds when these are possible. But in some way or other we ought to express llB well as cherish gratitude and other kindly feelings to others. It is good for ourselves and good for others. It encourages good and noble deeds. It tends to bind men together in the best bonds. It promotes happiness of a high order. We may enlarge the thought. We are required to conf~ss God and our Saviour, as in other ways so by thanksgiving and praise. It' is meet and right so to do. It promotes our own spiritue.l good and that of others. It glorifies Goo. II. DA vrn's POLICY. He intended by this message not only to give to brave men their due, but to win their favour towards himself. He justly thought that those who had at such hazards honoured their deceased king would be fitting helpers of himself, and likely to become loyal subjects. There was nothing unworthy in the course he took, for there was no flattery in bis expressed appreciation of their conduct, and his endeavour to gain their co-operation was not an act of mere selfishness or ambition, but of regard to the will of God who bad chosen him to be King of Israel, and to the welfare of the people, which was bound up with his speedy and peaceful recognition as king. We have here an illustration of mixed motives; and we learn that: 1. We should not hesi.tat,e to do what is right because we see that it wi1l also be beneficial to ourselves. All piety, rectitude, and benevolence tend, and are usually seen to tend, to the good of those who practise them. The promises of God are promises of blessing to those who serve him and their brethren, and are to be received as encouragements in doing so. 2. We may even in some cases aim to do good to ourselves by doing what is right. Only we mUBt place first that which is first, or our good deeds will cease to be good, end become only another form of selfishness. Where motives are mixed, we need carefully to guard our hearts lest the lower predominate. 3. We should be g'lad of opportuniti.es of showing pure, disinf-erested kindness. We thus most closely reaemble our heavenly Father and our Lord Jesus Christ, and secure the best evidence of our being the children of God (Luke vi 32-36; John xiii 34, 35; Eph. v. 1, 2). 4. We uught not, without clearest evidence, to suapeet of selfish motives those who in doing good ~re for themsd.ves present f"e'UJard. It is to be hoped that only few are like the contributor to some charity wbo, being asked whether he wished hie gift to be published, replied. "Why do you suppose I gave it to you?" And when the motives are not clearly revealed, it is often as just as it is charitable to give credit for the best.-G. W. Ver. 26.-Longing for the ceJJsation of war,. "Shall the sword devour for ever?" Thie exclamation of .Abner respecting .the pursuit of his discomfited troops by the conquering troops of Joab, has often been utte!ed in r8;8Pect ~ war in gene:al.. As so employed it expresses horror of war, and impatient longmg for its final termm11,t1on. I. 'l'HE QUESTION. The feelings- which it indicates are excited in view of: 1. The fl4twre of wa,r. The mutual slaughter of each other by those who are" brethren." This aspect of the slaughter of one part of the chosen people by another presented itself to Abner. But in the light of Christianity all men are brothers, and war ie a species of fratricide. They are all children of God, brethren of Christ, redeemed by his blood, and capable ohharing his eternal glory and blessedness. In this view of war, not only the actual conflicts, but all the elaborate preparations made for them, appear very dreadfuL 2. It. cause,. " Whence come wars and fightings among you? come they  THE SECOND BOOK OF SAMURL. 133