is renohed by p11the of truth e.nd uprightnees e.nd piety; by the strenuous employment of nil the powers, indeed, but in harmony with the Divine will; not so much, therefore, with the purpose to grow great as to be of service to others. It iH rather accepted ae a gift of God the.n sought; e.nd ie accepted" with fee.rand trembling," lest the strong temptations which accompany all worldly greatness should become victorious. Such greatness is accompanied with a good conscience, and may be without serious peril to the soul, It may foster principles of godliness and benevolence. It qualifies for high service of others, e.nd, so employed, enlarges the heart and elevates instead of degre.ding the character. It thus ministers to the truest greatneS&-that which is spiritual e.nd eternal. II. GREATNESS WELL-ACCOMPANIED. Some, the greater they grow the less of God they enjoy; they gradually forsake him, and he at length e.ba.ndons them. But there are those of whom it may be said, e.s they grow great in this world, still "the Lord God of hosts is with them." 1. Bow the great may secure this blessing. By: (1) Humility (Deut. viii. 13, 14; Ps. cxxxviii, 6; Jas. iv. 6). (2) Devotion of their enlarged powers to the service of God and of man. (3) Constant prayer. On the other hand, pride, sE>lfishness, and prayerlessness will separate them from God. 2. The benefits they will derive from it. (1) The highest and purest enjoyment to which worldly honours and resources can minister. (2) Preservation from the perils of their position. (3) The power to gain the best kind of good from it. {4) And to do the most good by it. (6) Greatness thus accompanied is likely to be lasting. Finally, spiritual greatness combines in a pre-eminent degree the two excellences of being God-derived and God-accompanied. It springs from the favour of God, and secures its constant enjoyment. It consists in abundance of spiritual wisdom, holiness, and love, and consequent power for good; i-p. the honour which these bring from God, and in the confidence, affection, and respect with which they inspire men. It has the advantage of being accessible to all, its conditions being, first, faith in Christ and God; and then the fruits of faith, such as love, humility (Matt. xviii. 4), obedience to God (Matt: v. 19), self-control (Prov. xvi. 32), self-denying service (Matt. xx. 20-28). Such greatness is intrinsic and essential. It is best for ourselves and best for others. It is inseparable from the man himself, and, surviving all worldly distinctions, goes with him into eternity, and abides for ever (see 1 John ii. 17).----G. W.
Ver. 12.-Perception of Divine agency and purpose. These words are introduced after the narration of the taking of the fortress of Zion, the erection of additional buildings around it, and especially the building of a royal residence for David. It was the establishment of a metropolis for the whole kingdom, and both evidenced and promoted a settled state of things. David's thoughts upon the matter are given in the text. He recognized that it was God who made him king, and that his exaltation was for the sake of God's people Israel. I. THE FACTS PERCEIVED. 1. The Divine operation. God had raised David to the throne and settled him on it. At every step the hand of God was clear; especially clear was that hand as the whole series of steps, their connection and issue, were regarded. 2. The Divine purpose. All was "for his people Israel's sake." Not for the sake of David and his family, that they might be rich, luxurious, and hououred; but for the gooil. of others. That the tribes might be united and coosolidated as one nation, free, settled, safe, prosperous, and glorious. That the people might be elevated in their moral and religious life; and that they might be better fitted to fulfil the great end of their election as God's people, witnessing for him, maintaining his worship, preserving his truth, showing forth his praise, and promoting his kingdom in the world; and that ultimately from them might come the Saviour and salvation. Similarly, the Son of David is exalted, not for himself alone, but that he may deliver, "gather together in one" (John xi. 52), teach, sanctify, elevate, and eternally save, the people of God. He is "Head over all things to the Church" (Eph. i. 22). In like manner, all power, elevation, authority, etc., with which men are endowed are given to them for the sake of others, and ultimately for the sake of God's people, to whom in Christ all things belong (1 Cor. iii. 21-23), that they may be blessed and be made a blessing to mankind. II. DAVID'S l'ERCEPTION OF THESE FAC'l'S. 1. He recognized that his exalfo,tion was 140 THE SECOND BOOK OF SAMOEL. [ott, v. 1-211,
from God. Thi& would check pride and produce humility and gratitude. 2, Be N!JCOfl"iud that hu emaltatio11 was for the sake of the people. Thie would cbeok sel6eh ambition and produce cordial devotenent to the good of the nation. And thus ehould we 11e~k to have 11. olear perception and deep impression of the agency and purpose of God III; our lives. We should regard all we have of being, faculty, position, or JlOl!SC~l!l1one, temporal and spiritual alike, as from him; and all as given us, not merely or chiefly for ourselves. but for the sake of others, especially for their salvation-that they may become, if they are not, God's people, and that as God's people they may prOB~r, be united, victorious over all the foes of God and man, and powerful to bleBB mankmd. For this is the Divine purpose, and as we make it our own we become intelligent co-workeni with God, and our lives are filled with meaning, dignity, and worth, and a fitting prepal'ation for the world where all are consciously, willingly, and habitually engaged in doing the will of God (Matt. vi. 10).-G. W.