"Go in peace," said the king. So Absalom got up and went to Hebron. Sermons
I. HYPOCRITICAL PRETENCES IN RELIGION. 1. Their nature. They are imitations of real piety; and the closer the imitation the more likely are they to deceive and be successful in their object. Hypocrites are actors of a part, and the more skilful the actor the stronger the impression of reality. What more natural than the vow Absalom said he had made, and the language in which he describes it? A good Hebrew prince, banished from home and kingdom, and with his prospects for the future darkened thereby, might well have longed to return, prayed to God to restore him, and vowed that, if his prayer were answered, he would make some singular demonstration of his gratitude. Absalom most likely lied when he said he had so vowed, as well as offered the sacrifices only as a cloak of wickedness. The counterfeit, however, illustrates the genuine; and in this case suggests that in great trouble we should seek relief and deliverance from God; that earnest prayer may be accompanied by promises of special acts of thanksgiving, and that, when deliverance comes, we should scrupulously perform the vows we have uttered (see Psalm 66:13, et seq.). 2. The motives frets which they proceed. These are as various as the objects which men pursue, and the attainment of which they think may be furthered by the appearance of piety. In Absalom the ultimate aim was the throne; the intermediate were the concealment from David of his purposes, the obtaining of leave of absence from Jerusalem, and opportunity for assembling his partisans and others around him, and maturing his plans with them, before striking the decisive blow. Hypocrites sometimes pretend to piety in order to conceal their wickedness and practise it without suspicion; sometimes with a view to gain (Matthew 23:14); sometimes to obtain credit for virtues they do not possess (Acts 5:1-8), and secure praise from men (Matthew 6:2). In times of persecution the object may be to avoid penalties; and any measure of favour shown to the professors of a particular creed, or of disability imposed on others, is a direct incentive to hypocrisy. How much do they promote hypocrisy amongst the poor who administer their charity in the form of "doles" given away after public worship, or carefully limited to those who attend particular religious services! Again, the hypocrite may pretend to a religion he does not possess, in order to obtain customers in his business from religious people, or to ingratiate himself with his piously disposed fellow citizens, in order to obtain a seat in the town council, or in parliament, or other position in public life. How many large girls to churches and chapels might be thus accounted for! Or the motive may be to secure the favour of parents, uncles, or aunts, with a view to a good place in their wills. Or, again, the forms of religion may be kept up because it is the habit of respectable society, without any real attachment to religion. Nor must we omit another motive. Piety may be seen to be necessary to secure deliverance from hell and admission to heaven; and, in total ignorance of the nature of piety, its forms may be adopted with that view. But this is rather formalism than deliberate hypocrisy. The two run into each other. It follows that hypocrisy is a sin most likely to be committed where real religion is prevalent and honoured. Absalom would not have pretended to piety if his father had not been religious; and when and where religion is disregarded, no one would think of professing it from unworthy motives. Though, to be sure, the general prevalence of formal religion may present the same temptation as that of real godliness. When, however, ungodliness and vice prevail in the neighbourhood or the circle in which a man moves, he may pretend to be worse than he is from motives similar to those which induce others to pretend to be better than they are. II. THEIR ENORMOUS WICKEDNESS AND SURE DOOM. 1. They evince such knowledge of the nature, grounds, and obligations of piety as enhances the guilt of their impiety. 2. They insult God. By offering him what is worthless as if it were precious; and treating him as if he were unable to distinguish between the real and the unreal, or did not care, so long as his creatures pay homage to him, whether it be with the heart or not. 3. They deceive and defraud men. Imposing upon them with a mere appearance of goodness; inducing them to honour what is detestable and reward the unworthy; and diverting from genuine goodness its due notice and reward. 4. They seriously injure those who are guilty of them. They eat like a canker into the moral nature. A single act of hypocrisy affects injuriously the whole character, and throws suspicion on all that looks good. Habitual hypocrisy tends to destroy the possibility of sincere goodness, and to render salvation impossible. 5. They deserve and ensure "the greater damnation" (Matthew 23:14). It is impossible that the imposition can last or ultimately be successful. It will be exploded, exposed, and punished in the great day of revelation and judgment (1 Corinthians 4:5). - G.W.
I pray thee let me go and pay my vow, which I have vowed unto the Lord. Of royal dissemblers like Absalom history records numerous parallels, notably Charles II., who, in his dealings with the Scots, solely to win them over to his cause, took the Covenant with all the solemnity of a pious Covenant, also Napoleon Bonaparte, who, when in Egypt seeking to reconcile the people to his rule, announced: "We Frenchmen are true Mussulmans. Have not we destroyed the Pope, who called upon Europe to make war upon the Mussulmans." After the capture of Cairo this adept at diplomatic insincerity was to be seen " seated in the great mosque at the feast of the prophets, sitting cross-legged as he repeated the words of the Koran, and edified the sacred college by his piety."(Charles Deal.) People Abiathar, Absalom, Ahimaaz, Ahithophel, Aram, Arkite, Cherethites, David, Gittites, Hushai, Israelites, Ittai, Jonathan, Kerethites, Levites, Pelethites, ZadokPlaces Aram, Gath, Geshur, Giloh, Hebron, Jerusalem, Kidron, Mount of OlivesTopics Got, Hebron, Peace, Riseth, RoseOutline 1. Absalom, by fair speeches and courtesies, steals the hearts of Israel.7. By pretense of a vow, he obtains leave to go to Hebron 10. He makes there a great conspiracy 13. David upon the news flees from Jerusalem 19. Ittai will leave him 24. Zadok and Abiathar are sent back with the ark 30. David and his company go up mount Olivet weeping, 31. He curses Ahithophel's counsel 32. Hushai is sent back with instructions Dictionary of Bible Themes 2 Samuel 15:1-13 5468 promises, human Library A Loyal Vow'And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.'--2 SAMUEL xv. 15. We stand here at the darkest hour of King David's life. Bowed down by the consciousness of his past sin, and recognising in the rebellion of his favourite son the divine chastisement, his early courage and buoyant daring seem to have ebbed from him wholly. He is forsaken by the mass of his subjects, he is preparing to abandon Jerusalem, and to flee as an … Alexander Maclaren—Expositions of Holy Scripture Ittai of Gath Pardoned Sin Punished Loyal to the Core Following Christ The Will of God A Light to Lighten the Gentiles The Daily Walk with Others (iii. ). And V the Kingdom Undivided and the Kingdom Divided That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History. King of Kings and Lord of Lords Samuel Links 2 Samuel 15:9 NIV2 Samuel 15:9 NLT 2 Samuel 15:9 ESV 2 Samuel 15:9 NASB 2 Samuel 15:9 KJV 2 Samuel 15:9 Bible Apps 2 Samuel 15:9 Parallel 2 Samuel 15:9 Biblia Paralela 2 Samuel 15:9 Chinese Bible 2 Samuel 15:9 French Bible 2 Samuel 15:9 German Bible 2 Samuel 15:9 Commentaries Bible Hub |
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