As "David smote the Philistines and subdued them," so we, engaged in a holy warfare, must live to smite and to subdue the enemies of God. Our Christian life cannot be fully represented under any one image, but if it can be said to be one thing more than another, it is a long spiritual campaign. We ask what are -

I. THE ENEMIES WHOM WE HAVE TO SLAY. These are not visible Philistines, Moabites, Syrians, such as presented themselves against David, sword in hand. The adversaries of our souls and of God are:

1. Invisible spiritual forces (Ephesians 6:12).

2. Evil things embodied in the outer world. In

(1) ungodly men, who deliberately tempt us to depart from rectitude; and

(2) unfaithful Christian men, whose tone or type of character is lower than our own, and who, unwittingly to themselves and imperceptibly to us, draw us down towards their own spiritual level;

(3) unchristian institutions.

3. Evil forces within our own soul. A man's worst foes are those of the household of his own heart - his own tendencies to pride, to self-will, to indulgence, to worldliness.

II. THE WEAPONS OF OUR WARFARE. David's weapons on his fields of battle were sword and shield, spear and bow, war-chariots and horses. "The weapons of our warfare are not carnal, but mighty... to the pulling down of strongholds" (2 Corinthians 10:4). They are:

1. The sword of the Spirit, which is the Word of God.

2. The force of Christian sympathy and zeal.

3. The co-operation of single-minded, earnest men.

III. OUR HOPE OF SUCCESS. David looked to

(1) his own generalship;

(2) the support of his "mighty men;"

(3) the valour and discipline of his troops; but especially and mainly to

(4) the presence and power of the living god.

We look to

(1) the perfect fitness of the truth we preach for the hearts and wants of men;

(2) the presence and power of the Almighty Spirit of our God. He it is who "causeth us to triumph."

IV. THE SPOILS OF VICTORY. These in David's wars were towns (ver. 1), subjects (vers. 2, 6), gifts (vers. 2, 6), chariots and horses (ver. 4), gold and brass (vers. 7, 8), political alliance (vers. 9, 10). Other spoils than these are the reward of victory in the Christian strife. They are:

1. Regenerated human souls. "He that converteth a sinner," etc. (James 5:20). "What is our crown of rejoicing? Are not even ye," etc.? (1 Corinthians 2:19). Those whom we have been the means of enlightening and redeeming are the spoils we "bring home," the crown we wear.

2. Faculties and forces restored to their rightful use. David took "very much brass wherewith Solomon made the brazen sea," etc. (ver. 8), for the house of the Lord (ver. 11; 2 Chronicles 4:12, 15, 16). Thus were the possessions of the enemy made to contribute to the service of Jehovah. It is the truest of all triumphs when we succeed in so changing the spirit of men that the time, the thought, the money, the energy which they had given to the service of sin they now devote to the cause of Christ and to the well-being of the world. - C.

This chapter opens with an account of David's wars, followed by a succession of brilliant victories. Following on the previous chapter, though separated from it by a considerable length of time, it brings before us much spiritual instruction. The previous chapter contains an account of the many "exceeding great and precious promises" made to David, his confidence in them, and also that which invariably flows out of such grace - his communion with God. Communion with God is the outcome of grace received. But out of realized grace and communion with God flow warfare and victory. This is the opening record of this chapter. The former supplies strength for the latter, and he who goes forth from his knees to fight the good fight of faith will, in every battle, be "more than conqueror" through him that loves him. And mark how David is single-handed among many foes, and all of diverse character. "Edom, Moab, the children of Ammon, the Philistines, Amalek, and the Syrians. What a host, and how diverse! Yet God's eye follows the single-handed servant amid all these foes. A "wall of fire" is round about him - "the Lord preserved David whithersoever he went." So is it with every servant of God who goes forth to fight the Lord's battles direct from communion. "Victory!" is inscribed on his banner. He is invincible, because "strong in the Lord, and in the power of his might." He may be single-handed, and his foes may be legion and of every character, but he triumphs over all and, like David here, lays all the trophies of victory at the Saviour's feet. - W.

The Spirit of God is a faithful Biographer. If he records the good features of character in God's children, he is no less faithful in describing the dark side of their character. In this the Word of God is a striking contrast to all human biography. David's cruel conduct in "houghing the chariot-horses" is in keeping with the imperfect light of that dispensation, and is not recorded for our imitation any more than the records of crime in our daily press. It teaches us that there is only One perfect. There is a blot on every escutcheon except that of the Lord Jesus; and they are recorded by the Spirit of God in order that the eye of the soul should be ever turning from the best of earth's heroes to him who is the "chief of ten thousand, and the altogether lovely." Let us be warned by the cruelties of David's time and mark his graces, and follow him so far as he followed Christ. Hadarezer's spoils and every other are consecrated to God. Not a trophy falls into David's hands but is laid there. Hadarezer's spoils and Tou's gifts are all alike - the Lord's. May we follow him here, and cast every crown at the feet of Jesus! - W.

The contrast between the God of the Bible and the gods of the heathen, in respect to moral character, is of the most thorough and striking kind. Amongst other noticeable points of contrast, observe this: the imaginary deities of the superstitious idolaters are usually famed and feared for their destructive qualities, whilst the Lord is ever represented as a God of salvation, delighting to preserve his people. The bloodthirsty Shiva, one of the most widely worshipped gods of the Hindus, is the destroyer. Jehovah, it is recorded, "preserved David whithersoever he went."

I. THE DANGERS of ordinary human life are many. It is not only kings and warriors who are exposed to peril, though the position of monarchs exposes them to the violence of the assassin, and the occupation of the soldier is in itself a challenge to the dart of death; but in every position of life, at every age and in every clime, we walk encompassed by dangers seen and unseen.

II. DIVINE PROTECTION is a truth supported by revelation. Not by reason of favouritism and caprice, not in response to any superstitious observances or entreaties, but in virtue of his own attributes, God is a Protector. He is not satisfied to create, and then to abandon what he has made. His universal providence, general and particular, is the joy and comfort of his people. It is equally shown in their prosperity and their adversity.

III. Hence THE PRESERVATION OF GOD'S PEOPLE FROM HARM. He is their Shield, and Buckler, their Defence, and Fortress. He delivers their eyes from tears, their souls from death, their feet from falling. The confidence of the psalmist was signal and most instructive (see Psalm 91.). It is a source of security and consolation to know that our times are in God's hands.

"An earthquake may be bid to spare
The man that's strangled with a hair." And when Christians fall victims to the hate and hostility of sinners, or are slain by the operation of natural laws, they still have the assurance that no real evil can befall them.

"Angel-guards from thee surround us;
We are safe, for thou art nigh." Well may the friend of Jesus exclaim, "I will trust and not be afraid."

IV. The obligation is plain, GRATEFULLY TO ACKNOWLEDGE THE PRESERVING MERCY OF GOD. The royal psalmist was not backward in recording with adoring gratitude the delivering and upholding mercy of a faithful God. Never should we forget that he that is our God is the God of salvation. - T.

In the record given of David's expeditions and wars, one thing stands out prominently and impressively; it is twice repeated here, as if to it attention was to be particularly drawn: "The Lord preserved David whithersoever he went;" or, in the quaint language of Nehemiah, "The good hand of his God was upon him for good." It may be noted -

I. THAT DAVID WAS IN ALL THINGS GOD'S SERVANT, This relation set him in an especial manner under God's care. As his creatures, we come under his providences. As his children, we come into the grace of his fatherly tending. And as his servants, we are assured of his safe keeping while engaged in his mission. The fuller and nearer are our relations with God, the more complete may be our security and our rest in the Divine hands. Compare the expression, "Man is immortal till his work is done." Our Lord Jesus knew that no harm could come to him while he was about "his Father's business."

II. THAT DAVID'S WHOLE LIFE WAS IN GOD'S KEEPING. Because he never broke free of the idea of service. He never wanted to isolate any part of his life, and keep it for self. It is this which alone severs a man from Divine keeping. A man's wilfully taking his life into his own hand involves the withdrawing of special Divine grace, and then the man learns the evil of his own waywardness by the unrelieved troubles into which he falls. This is the permanent lesson for the ages taught by Eve's wilfulness in the garden of Eden. The man who can say, "We serve the Lord Christ," and apply it to his whole time and powers and spheres, may be sure that he is altogether safe in "the secret place of the Most High, abiding under the shadow of the Almighty." The angels have charge concerning him, to keep him in all his ways. They will be so near that they shall even bear him up lest he "dash his foot against a stone."

III. THIS IN NO WAY INTERFERED WITH HIS SHOWING ENERGY AND ENTERPRISE, It might seem that such assurance of Divine preservation would give a sense of security that would lead to indolence and indifference. But it never does do so, because such a temptation is resisted and overcome by the impulse to faithfulness. To look at, the good man's life should in these respects be the same as the worldly man's. On the surface there should be the energy, enterprise, perseverance, and skill, which are the conditions of success in worldly undertakings. The difference lies below. The good man lives and labours for God, and in his strength. The worldly man has no other end than his own fancied good. It may be fully proved and illustrated, from Bible examples, and from those of the Christian history, that full consecration to the service of God has ever been the impulse to a nobler living than any other motive can inspire men to reach. God's servants always strive to be the best possible in every sphere where they are set.

IV. IT BROUGHT DAVID STRENGTH FOR DUTY, AND BEST FOR THE HEART, TO BE ASSURED THAT GOD'S SHADOW WAS OVER HIM. Compare such expressions as, "I will both lay me down in peace and sleep: for thou, Lord, only makest me dwell in safety;" "The Lord is my light and my salvation; whom shall I fear?" And compare such experiences of strength as when fighting the lion and bear, or the giant Goliath; and such experiences of preservation as when hunted by King Saul upon the mountains. All new undertakings were entered upon with the quiet heart. God hath kept; he has promised to keep. "He that keepeth Israel neither slumbers nor sleeps." Here meet the ever-recurring difficulty of practically fitting together man's energy and God's inspirations; man's enterprise and God's preservations; man's free-will and God's absolute will. Show that to the man who fully trusts, the difficulty fades away; and that, in a most real and practical sense, God's care and preservation and grace are the sanctifying shadow under which noble lives are now lived. - R.T.

David was a generous giver. In his many campaigns he won great spoils from his enemies. We need not approve his conduct in all these military expeditions. But we cannot do other than commend the princely generosity which he displayed in the disposal of his booty. Though not himself permitted to build the temple, he was allowed to accumulate treasures to be used by his son and successor in the construction of the sacred edifice. He freely parted with his wealth for this purpose, and for the maintenance of Divine worship in suitable dignity and splendour. His example in thus dedicating gifts to the service of Jehovah is one which all Christians should follow; the more so, as their motives to consecration are more powerful, and their opportunities of service are more numerous.

I. ALL GIFTS ARE OF AND FROM THE LORD. "The earth is the Lord's, and the fulness thereof;" "The silver and the gold are the Lord's;" his are "the cattle upon a thousand hills." We can, accordingly, only offer unto the Lord of what is really his. "Of his own" we give unto him.

II. ALL THAT CHRISTIANS CAN OFFER TO GOD IS THE PURCHASE OF CHRIST'S BLOOD. When our Saviour redeemed us, he ransomed all our powers and possessions. "Body, soul, and spirit" are his of right. It is the Christian's privilege to feel that nothing which he has is his own; all is his Lord's.

III. The gifts of Christians are THE EXPRESSION OF THEIR GRATEFUL LOVE. They do not give to the cause of their Redeemer merely because they feel that they ought to do so, but because they delight in any opportunity of showing their affection. The most costly, lavish gifts are poor and worthless, if not the expression of the heart's love and loyalty. When the heart is offered, the meanest gifts are sufficient to represent its love. The "two mites" of the widow were accepted and approved; for they cost her much to give, and yet she gave them with a willing mind.

IV. DEDICATED GIFTS MAY SERVE TO WORK OUT THE SPIRITUAL PLAN'S OF GOD. Some professing Christians disparage expenditure for religious objects, on the ground that God cannot care for such trifles as our material wealth. But they forget that, in the order of Divine providence, God's kingdom upon earth is mysteriously bound up with both the wealth and the work of men. And they forget that Christ regards what is given to his people and to his cause as given to himself. It is, therefore, an honour to be permitted to dedicate of our substance to ends so lofty, to a Master so gracious.

V. GIFTS OFFERED IN A RIGHT SPIRIT ARE ACCEPTABLE TO GOD. There is much in Scripture which proves that this is so. "The Lord loveth a cheerful giver;" "It is accepted according to that a man hath;" "He that soweth bountifully shall reap bountifully." If our offerings be dedicated from Christian motives, and to wise and scriptural objects, we need be under no apprehension lest our Lord should despise the givers or reject their gifts. - T.

The key-note of this chapter is the passage, "Thus the Lord preserved David whithersoever he went" (vers. 6, 13). We may let the other verses of the text take their tone from this.

I. GOD'S PRESERVING KINDNESS TO DAVID. This was manifested in various ways: God preserved him from:

1. Injury in battle. He was neither slain nor wounded by the darts that must have been levelled at him by many a foe.

2. Defeat in war. He was never beaten by any enemy he encountered, and, finally, all his foes submitted to his rule.

3. Serious mistakes in public policy. Solomon, his brilliant son, committed a most serious error in overtaxing his people; and Rehoboam, his grandson, started on his royal career with a fatal blunder (2 Chronicles 10.). But David had been thus far preserved from taking any step which endangered his own position or enfeebled his kingdom; hence he was delivered from:

4. Disloyalty on the part of his subjects. "Executing judgment and justice among all his people" (ver. 14), placing competent men at the head of the different departments of the state (vers. 15-17), he was secure of the attachment of his people, and "reigned over all Israel" without (at this time) any danger of rivalry or disturbance.

5. Special spiritual perils. David was exposed to the peculiar danger of kings, and very particularly to the peril of complacency and self-glorification. He had risen from the sheepcote to the throne, had enlarged and magnified the Hebrew kingdom, had attained to considerable distinction in the world (so far as it was known to him), and he must, as a fallible man, have been under a strong temptation to glorify himself and take great credit for enterprise and sagacity. From this "the Lord preserved David." The human sovereign laid his victorious position at the feet of the Divine King. He did not apply the spoils of war to the embellishment of his own house, but "dedicated them unto the Lord" (ver. 11). But he did something more and better than this: he ascribed his successful career - witness his psalms of thanksgiving - to the good hand of his God upon him. He gave God the glory. Thus "the Lord preserved him whithersoever he went," even when he went far along that "slippery place" - prominence, power, success in battle.

II. GOD'S PRESERVING KINDNESS TO US. We have to bless God as our Creator, Provider, Father, Redeemer; we have also to magnify him as our continual Preserver. He preserves us.

1. In life; both in the retention of our being (Job 10:12), and in the continuance of our existence on earth.

2. In health; in freedom from disease, in deliverance from mental failure, in the possession of "heart and hope."

3. In favourable circumstance; saving from overwhelming loss and from crushing disappointment, and (often for very long periods together) from saddening bereavement.

4. In spiritual integrity. When other things had gone, David could find unspeakable consolation in the thought, "As for me, thou upholdest me in mine integrity" (Psalm 41:12). And whatever may betide; though God should remove health, treasure, kindred, friends, from the path on which we walk, yet if he is maintaining us in his fear and in the love of our Redeemer, if he is delivering us from the shipwreck of the soul (1 Timothy 1:19), and sustaining us by the upholding power of his Holy Spirit (Psalm 51:12), then may we exclaim, not in the accents of despondency like the broken patriarch (Job 7:20), but in the joyous and thankful tones of a successful spiritual warrior," What shall I do unto thee, O thou Preserver of men?" - C.

It is noted that the best of the spoils of David's wars he loyally "dedicated unto the Lord," thus proving himself as faithful in the time of prosperity and success as he had proved himself in the time of failure and trouble. The testing power of adversity is often considered, and D, indeed, one of the familiar topics of public teaching; but the testing power of prosperity is not worthily estimated or efficiently treated. Yet God works by both, and the second provides the more searching and severe forms of testing. Many a man's root-weakness of character has been discovered by success. It is harder work to go up in life, keeping hold of God's hand, than it is to go down. And it says much for David, and little for Solomon, that under God's temporal blessings David held fast his integrity, and Solomon virtually forsook the God of his fathers. In the instance now before us, David had a grand present from Tou, the King of Hamath. Such a present would seem to be his own exclusive property, and no man could have blamed him if he had added it to his private estate. But, in pious loyalty to God, he looked upon it as a part of the success with which God had attended his labours, so he dedicated it to the honour and service of God, and gained a far richer blessing out of the gift than if he had kept it for himself.

I. SUCCESS IN LIFE MAY SEPARATE US FROM GOD. It may, by filling our life with fresh interests, and crowding out God. It may, by nourishing pride, and destroying the conditions on which alone God can dwell with us. It may, by making the real god of our worship to be self, and so dethroning the living God. It may, by declaring our unfaithfulness as we use the success for self, and not for God, and so bring ourselves under Divine judgments. Or it may, by nourishing carnal security, and bringing us into a spiritual condition that must grieve and quench the Holy Spirit.

II. SUCCESS IN LIFE MAY BIND US CLOSELY TO GOD. It will, if we fully recognize the Source whence all success comes. It will, if we are watchful over our spiritual culture, through the means of grace, while the success is growing. It will, if we are fully resolved to consecrate to God's use any success we may gain. It will, if we carefully reproportion our gifts, to God's house and service, as our success advances. Compare Jacob's early vow at Bethel (Genesis 28:22), "Of all that thou shalt give me, I will surely give a tenth to thee." And illustrate David's sacrifices for the tabernacle and temple during his reign, culminating in his splendid gift out of his "own proper good," his own private property, just at the close of his career (1 Chronicles 29:3-5). We may be directly helped in maintaining the right spirit, under advancing prosperities, by the devotement of portions of our success to pious uses. Making the gift of portions testify that we hold the whole as God's, and only entrusted to our stewardship in the mystery of the Divine grace. "What have we that we have not received?" Offer what we may to God's service, of it we must say but this, "Of thine own have we given thee.' - R.T.

David's work as a warrior was preparatory to his as a king. He defeated enemies and vanquished conspirators, in order that there might be peace and tranquillity in the land, in order that the pursuits and arts of peace might take the place of violence, disorder, and turbulence. It is still sometimes necessary that the sword should be drawn for the protection of liberty and for the preservation of order. There could not be a worthier, a nobler outcome of David's campaigns and victories than that recorded in the text: "So David reigned over all Israel, and executed judgment and justice among all his people."

I. CIVIL SOCIETY INVOLVES THE EXERCISE OF AUTHORITY. This need not reside in a king; it may be a president, or other chief magistrate. But in some person or persons must be deposited the right and power to rule. Unless men are to live in the condition of savages or brutes, civil authority must be constituted, recognized, and supported. Checks to arbitrary power, limitations to all personal action, there must be; but not to the destruction of a right to reign and to require obedience.

II. CIVIL SOCIETY INVOLVES THE MAINTENANCE OF JUSTICE BETWEEN MAN AND MALE. Power is good when rightly used. Right and might should go together. Rulers are not entrusted with authority for the indulgence of their own caprice, or the enhancement of their own glory. They are bound to act, "not for their own, but for their people's good." In Oriental countries it was and is the custom for princes themselves to sit in the gate and to administer justice. It was so with David and Solomon, and with other kings of Israel. In modern society, where law is more complex, the administration of justice is confided to a profession - to judges and magistrates. In any case, well-ordered society requires both judicial and legislative functions, in whomsoever centred. "The powers that be are ordained of God."

III. CIVIL SOCIETY IS CONSOLIDATED AND PERFECTED BY JUSTICE, "David reigned over all Israel." This was undoubtedly the consequence of the impartial administration of justice among all classes. Civil rulers have often been slow to learn the lesson, that there is no foundation for general content like unswerving justice. Just rulers make contented and united peoples.

IV. CIVIL SOCIETY IS DESTINED TO EXTEND ITS ADVANTAGES TO ALL MANKIND. Every community where kings and rulers reign with justice, every nation which is exalted by righteousness, is a beacon to the world. Peoples so favoured have a sacred mission to fulfil, and upon them is laid a responsibility from which there is no escape. - T.

Of all the features of royalty the chronicler selects one, or apparently two, as special characteristics of David's reign. "He executed judgment and justice among all his people." Magistracy, the deciding of disputes, and the punishment of criminals, are always prominent parts of kingly duty. They are less, apparently, in our times, because our sovereign does not preside in person in our law-courts, but delegates her duty to her judges. They were more, apparently, kingly work in ancient times, and under Eastern conceptions of royalty. When Solomon entered on the responsibilities of kingship, the thing that seemed most serious to him was his duty as a judge. He felt the need of judicial insight, seeing that, as a young man, he had no treasured stores of experience. His request of wisdom chiefly referred to this necessary gift of Eastern kingship. Kitto says, "The wisdom which he craved was that of which he had already enough to be able to appreciate the value of its increase - practical wisdom, sagacity, clearness of judgment and intellect in the administration of justice and in the conduct of public affairs." The administration of justice may well be set thus prominently forward, for probably nothing bears so directly upon the well-being of a nation as the wisdom and the purity of its judges. The terms used in this verse are, however, intended to include more than court-justice, and we may see that -

I. KINGLY JUSTICE IS THE EXPRESSION IN THE NATION OF THE PATERNAL RULE. The family is the first aggregation of human individuals, and its head and ruler is the father. The next aggregation of men is that of the tribe; a number of families uniting their interests, and dwelling together, and at the head of the tribe, as ruler and judge, is the patriarch, or tribal father. The larger aggregation of men is the union of tribes in the nation, but the same idea is preserved, and the recognized head and ruler is the king-father, or the fatherly king. The associations of these two terms need to be carefully given; and it should be shown how the one tones the other. This distinction being set prominently forward, - The king seeks to do the absolutely right without any more than a general knowledge of and interest in his people; a king cannot be expected to know individuals. But exactly this is of the very essence of fatherhood. The father is as loyal to the right as the king, but he seeks to apply the claims of right to the actual condition of individuals, whom he knows with precision, and in whom he feels a direct and personal interest. And so it may be said that the perfect idea of a king is expressed in the term father, and that a true father must have all that is essential to a king. It is always said of the good king, "He is the father of his people."

II. KINGLY JUSTICE IS THE REVELATION TO MEN OF THE DIVINE JUSTICE. No one word can suffice to present the relations of God with men. And that because no words contain an absolute and necessary meaning. Their connotation differs for different individuals. Show that neither king nor father are sufficient alone. We want for God a word which shall bring home to our hearts the conviction that he is dominated by the sense of right; but we as certainly want a word which shall assure us that all his ways with us are toned with personal interest in us, perfect knowledge of us, and the gentlest consideration for our weaknesses and wants. So the justice of God must be to us both kingly and fatherly. This subject opens up the discussion of the true basis of the "atonement." Only by fully estimating Divine justice as both kingly and fatherly can we discern the "needs be" for a satisfaction of eternal law, and a persuasive manifestation of eternal love. - R.T.