Rcibbah's lesson to mankind. The fall of David occurred while the war was going on under Joab (eh. xi. 1, 7, 25). It is probable that, as the historian began to·tell the llk>ry of the fall, he thought well to finish it, with the account of the restoration, before he took up e.ga.in the account of the campaign being carried on against the Ammonites. We shall assume, therefore, that the fall of Rabbah referred to in vers. 26-31 took place in the int.erval between the sin of David and the birth of Solomon (ver. 24). The narrative is inserted here doubtless with the primary design of completing the history of David's wars, and thus keeping up the continuity of his exploits. But as nil Scrip- ture is written for our learning, we may notice a fe~ incidents! lessons suggested by the capture of the city of Ra.bbah. L A GOOD IIIIAN 1S FALL INTO SIN UNFITS llIII: FOB IIIIANY OF THE DUTIES OF BIB DAILY LIFE. Joab was not only left to carry on the war alone, but he even felt it to be right (ver. 28) to stir up the king that he might come and take part, and so share in the honour about to be won. The secret 0£ this most probably lay •in the fact that, during and after David's entanglement with Bathsheba. and crime against Uria.b, he was not in a mind to enter upon the perils of war. A woman's spell was on him; his conscience was secretly troubled ; he who feared not the lion or the giant now fears lest, if he go to the war, he should be slain. 'l'herefore he tarries in Jerusalem (ob. xi. 1-25). His sins rendered him incompetent to do what otherwise he would have done, and it required even an urgent request from his general, coupled with an assurance that the city was virtually captured already (vers. 27-29), to induce him to move. There are sins which eometimes drive men to desperate deeds and perilous places, and give apparently more zest to life; but in the case of good men, a known he.bit of sin impairs their energy in life; it creates an abiding fear; it j)a.ralyzes certain incumbent moral actions; 1t keeps from entering on work which otherwise would be cheerfully undertaken ; it makes him le.ss a man. JI. THOSE WHO DO DELIBERATE DEEDS OF WRONG TO OTBEBS COURT AN INFLIOTION O!ll THEIIIISELVEB OF SI.MILAR EVILS. This account of the infliction of tortures on the Ammonites (ver. 31) is the first instance in Hebrew history of such a deed, and it seems strange that David shonld have ordered it. But without justifying the retalia- tion, the point here to be noted is that the Ammonites laid themselves open to such treatment by their own actions. They had proposed barbarous conditions of servitude t.o men of I=l in the time of trouble (1 Sam. xi. 1, 2), and they bad cruelly insulted David's ambassadors (eh. x. 1-6). It is also probable that in this protracted war they way have cs.rried out these barbarous tendencies towards prisoners taken in war. They thus, by deeds of cruelty, sought for deeds of cruelty to themselves in their day of defeat. There is doubtless a principle of retaliation in kind recognizable in the law of nature. As a man soweth so he reapeth. What they do to others they so far justify others to do to them, that they have set an example and e.re incapable of protest. In some guarded form this principle enters into human law, national and international. In the Mosaic code it received specific illustration (Exod. xxi. 22-25). Whether David wa.s right or wrong, the Ammonites courted torture by evil deeds, e.s men now court evil from their imperfect fellow-men by evil deeds to them. The harsh employer courts .distrust and injury from the employis. Tyrannical rulers court plots, conspiracies, and possibly 8.IISaSBinations, from oppressed subjects. Ill THERE ARE PROPHETIC SYMBOLS OF BONOUB FALLING ON THE BIGHT BEAD, It was, perhaps, on the part of Joab and the 11,l'Illy, a mere feat of military triumph to place the heavy crown of the Ammonite god (for so we take it to be) on the head of David ; but it waB suggestive at the time to all spectators of the honouro that ought to come, e.nd in course of years were coming, on One who was the Anointed of the Lord. And to Ill! it seems to suggest the ultimate passing of all highest honours, loog usurped, a.o him whose right it is to reign, and who is not only said to be worthy of a.II honour■ ffil, XII. 1-31.] 'l'HE SECOND BOOK OF SAMUEL. 30l
(Rev. iv. 11; v. 12, 13), bnt is eo gradually acquiring them that he at last Rhall be crowned with many crowns (Heh. ii. 9; Rev. iv. 10; xix. 12). In the tri11mph of every good man over evil, we eee a symbolic intimation of tho final triumph of the Son of man over ell enemies (1 Cor. xv. 25). In the distinction awarded to any of Christ's servants, who are really hie representatives in the world, becaUBe of the destruction of some monstrous evil, we have a. symbolic representation of the glory and honour that will come on the head of the great Deliverer, when to him every knee shall bow, and the last enemy shall have been destroyed. Faith can see coming victories in p11.ssing events. IV. 'l'BE EDU0ATION 01!' TBE OONBCIENCE IN HUMAN RELATIONS IB VERY BLOW. The principle of retaliation is in e.11 legal punishments (division I.), but the application of the principle is a matter of judgment, and the judgment depends on the culture of the con- science. 'l'here are co-ordinate powers in human nature. The feeling of benevolence has a place as truly as a sense of justice. It depends on the degree in which conscience is cultivated as to whether the rigid carrying out of what justice may seem to demand, i.e. the spirit of retaliation in the name of love, not of self, should be tempered by kindly consideration, and to what extent. Probably David at this time was in the degenerate mood of mind brought on by his fall, and therefore restive and harsh, as men ara when the heart is corroded by guilt. But at all events, in those times there was not that fine sense of delicacy in regard to human suffering as now. The same mental and moral condition prevailed during the ages of persecution for religion. Romanists and Protestants did once what now their descendants would be shocked at. It is a defec• tive education of conscience which enables men to live in careless ease and luxury while thousands are lacking food. Christ only was perfect Man. If all were like him, every consideration would be paid to human feeling in. the administration of justice, and in the private relations of life.