The Pulpit Commentary — 2 Samuel — Section 300

ment. '!'here ie one instance of a fable of earlier date (Judg. ix. 8-15). The former belongs to a higher order of teaching than the latter (Smith's 'Diet. of the Bible,' art. "Fable;" Trench, 'Notes on the Parables'); and it was employed most perfectly by the great 'l'eacher, Compare hie parables of the unmerciful servant, the rich fool, the rioh m11n and Lazarus. 2, It was in part an acted parable (like eh. xiv. 5-7 • 1 Kin"e xx. 36-43); and was at first regarded by the king ae the simple, literal statement ~f a case in which one of his ,subjects, a. poor man, had suffered wrong at the hands of another, a rich man; and with reference to which the prophet appeared ae an advocate on hehalf of the former against the latter, seeking justice and judgment. "Nathan, it ie likely, used to come to him on such errands, which made this the less suspected. It becomes those who have interest in princes and free access to them to intercede for those that are wronged, that they may have right done them" (Matthew Henry). 3. Its moral and spiritual aim (which is always the chief thing to be considered in the interpretation of a parable) was to set forth the guilt of a rich oppressor, and thereby to awaken the general sense of outraged justice in the king concerning his own conduct. 4. "It is one of those little gems of Divinity that are scattered so plentifully through the sacred Scriptures, that sparkle with a lustre, pure and brilliant as the light of heaven, and attest the sacred origin of the wonderful book that contains them" (Blaikie). Consider the guilt of this rich man in the light of- I. HIS POSITION compared with that of the poor man, and his relation to him. "'!'here were two men in one city," etc. (vers. 1-3). 1. He had much possessions, " exceeding many flocks and herds." Providence had been very kind to him. He had abundance for personal gratification and princely hospitality and liberality. But the poor man had nothing "save one little ewe lamb," which he valued all tho more on that account, and reared amidst his family with the utmost care and tenderness. 2. He had great power, which he might use for good or evil; in fulfilment of the Law or in frustration of it; to protect and benefit "the poor a.nd needy" or to oppress and rob them. 3. He dwelt in the same city with the poor ma.n, and was well acquainted with his circumstances. He knew the story of the little lamb. The picture is exquisitely drawn by one who was familiar with many such scenes in humble life, and adapted to, excite sympathy and pity. The obligations of the rich man toward his "neighboar" are manifest; and they shadow forth the greater obligations of others in a still higher position (vers. 7, 8). Although the king had well-nigh absolute power over the property and lives of his subjects, it belonged to the true idea of his office to "reign, command, and punish, as though it were not he that reigned, commanded, and punished, but the One to whom he never ceases to be responsible, and as though he might him- self be in the position of any other member of the community and the latter in his own" (Ewald, ' Antiquities'). II. His DISPOSITION. "And there ea.me a traveller," etc. (ver. 4). "The Jewish doctors say/ it represents that which they call 'the evil disposition,' or desire that is in us, which must be diligently watched and observed when we feel its motions. 'Jn the beginning it ·is but a traveller, but in time it becomes a guest, and in conclusion is the master of the house'" (Patrick). This is pressing the imagery of the parable too far. Nevertheless, "the sin is traced to its root, viz. insatiable covetoUS11ess; this hidden background of all sins " (Keil) ; sinful, selfish, inordinate desire (eh. xi. 1-5). It is a "root of bitterness." Alld in the case supposed what evils it involved I 1. Discontentment with a man's own possessions, notwithstanding their abundance. "Nature is content with little, grace with less, sin with nothing." 2. Ingratitude toward tho Giver of them. 3. Envy of another man on account of some imaginary advantage he possesses, notwithstanding its comparative insignificance -" One little ewe lamb." 4. Avarice. 5. Voluptuousness, 6. Pride in the possession of power,; and its irresponsible exercise. There was no sense of personal accountability to God. 7. Vanity or love of display, though at the expense of another; an undue regard for outward appearance. 8. Deceitfulness. Did the guest who enjoyed the rich man's hospitality dream at. whose cost it was provided? 9. Pitilessness and obduracy. "Because he had 110 pity" (ver. 6). 10. Idolatry (Col, iii. 5). It. is only when sin is viewed in the light of the spirituality of the commandment, that its " exceeding sinful- ness" becomes manifest (Rom. vii. 13). "Covetousness is a subtle sin, a dangeroll.l! , ~in, a mother sin, a rl}dicaJ vice, a breach of all the ten commandments" (T. Watson). 304 THE SEOOND BOOK OF SAMUEL. [OR, Xli, 1-31,