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 tlie Bible. The strength and depth of feeling- expressed were evidently in propor- tion 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 n 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 wns a man constitutionally of strong, generous feelings-kindly and tender in bis 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 A.bsalom, 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 Scrip- ture 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 judg- ments of God. :Moreover, itis 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 (ver. 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. '!'here 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 A.bsalom, just in the most critical period of his life, coulu 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 fatlier a true father; it renders love of offapring a more sacred thing. This follows from the more general truth that religion restores man to his normal sta.te. Such affection has no relation to the sin of the child, except, perhaps, that the siu observed tends to re[\der the affection more yearning and pitiful. II. WE ARE JUSTIFIED IN OHERISHING HOPE WHILE LIFE LASTS. David did, and had good reasons for it. The gospel encourages it; the revelation of the Father's great lu'I'~ 11, SAMUEL 2 G 450 THE SECOND BOOK OF SAMUEL. [oH. xvm. 1-33.
l,o the "greatest of sinners" justifies it. Man is not a judge of what may bo done either by the most guilty or for them. That many for whom parents t>ray and strive do, es far 88 we can eee, perish in their sins, is no reason against hope whilo lifo con- tinues. Thousands have been brought to God in the eleventh hour. Ill. 'l'HE DEATH OF OFF~PRING PRESUMABLY REOKLEBB AND lMPENlTENT IS Tl!Ul CnEATEST OF PARENTAL TROUllLEB. To die is the common lot, and natural nffection though strong and pure, does not face death without consolations, But when deatl: means the passage into eternity of a soul laden with guilt, and that soul once the object of delight and occasion of fondest bores, then the most terrible of woes comes OU I\ pious parent's heart. The "Redeemers tears over lost souls," on which Howe has so wonderfully dwelt, are best understood by those who, like David, have wept over sons ~ut off in their sins. JV. ONE OF THE BITTEREST INGBEDIE1'"TS IN SORROW OV.ER THE LOST IS THAT OF AIEFLECTION ON PERSONAL 0ONTRlllUTION TOWARD BRINGING ON 'l"IIAT CONDITION. David conld not but think of the effect on his son's views of life and tendencies of heart pro- duced by bis 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 crrave question, but unquestionably a bad example in their early years cannot but tel1° per- niciously on their future, and woe cannot but come on the father in darkest form when Le connects his own misconduct with the bopeles~ death of his offspring. What .manner of persons ought parents to be? Wbo .knows what a turn a single lapse into &in may give to a youth's destiny? V. IN THE PUREST Irn'lllill LOVE WE BEE A SHA.Dow OF GoD's GREAT :LOVE, David's lamentation, Jeremiah's wail over a ruined people (Jer. ix. 1, 2), the Apostle Paul's anguish on account of bis brethren (Rom. ix. 1-3), and especially the Saviour's sorrow over Jerusalem (Matt. xxiii. 34-38), set forth, so far as we can know of such a mystery, the sorrowful feeliDg of the eternal Father (John xiv. 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 (Bom. vi. 6-10). He actually did what David longed to do for Absalom. Redemption in Christ embodies the best and nohlAst of all feelings, and transcends the human ideal.