David answered Gad, "I am deeply distressed. Please, let us fall into the hand of the LORD, for His mercies are great; but do not let me fall into the hands of men." Sermons
I. GROUNDS OF THE PREFERENCE HERE EXPRESSED. 1. The great mercy of God and the unmercifulness, or limited mercy, of men. 2. The righteousness of God and the unrighteousness of men. We can never be sure that in a particular case righteousness will guide human proceedings; we know that the Divine are always thus guided. Many men are utterly regardless of what is right where their own interests, inclinations, or passions are concerned; and even the best men are liable to fail in respect to pure and constant regard for rectitude. 3. The knowledge and wisdom of God, and the ignorance and folly of men. Much of the misconduct and untrustworthiness of men springs from ignorance and folly. When they mean well, they often do ill through not knowing the actual state of the affairs with which they are called to deal, not taking the trouble, perhaps, to ascertain it; or, when they know it, not understanding how to treat it. But the Divine knowledge and wisdom are perfect. 4. The power of God and the weakness of men. Men are often incapable of doing the good they know, and even strongly desire to do; and their weakness often causes them to do mischief while endeavouring to do good. God is Almighty to effect what his wisdom, mercy, and rectitude prompt. 5. The relation of God to good men. Their Father, their covenant God. The certainty that he will honour those that honour him, and turn all things, including his own chastisement of them, to their good, and ultimately bring them to eternal glory. The preference will be strong in proportion to the actual contrast between the men with whom we have to do and God. There are some men who are so God like that we should not be averse to falling into their hands in a considerable variety of circumstances. It would be to a limited extent like falling into the hands of God. II. CASES IN WHICH THE PREFERENCE WOULD BE EXERCISED. 1. The endurance of suffering. As in the text. It is better to suffer from disease than from human violence. The suffering will be easier to bear, more likely to profit, less likely to excite resentment and other evil passions. The infliction will be more tempered with mercy, and promote in a greater degree the ends of mercy. 2. Judgment of character and actions. To be judged by God is preferable to being judged by men. Men are often fond of passing judgment, but for the most part very incapable. They commonly judge ignorantly, or from prejudice, and therefore unjustly. They are apt to be wrong alike in their favourable and unfavourable opinions of others. When condemned by them, it is well if we can appeal with confidence to the judgment of God, which is always just. 3. Forgiveness. Men forgive reluctantly, in a limited measure, with reserves; and soon grow weary of pardoning the same offender. To pardon "seven times," much more "seventy times seven" (Matthew 18:21, 22), seems to them an impossibility. Indeed, repeated offences, as they appear incompatible with real repentance, may justify hesitation to pardon repeatedly, since the state of the offender's heart cannot be known. But God, who knows the heart, discerns where it is true, notwithstanding frequent falls; and, pitying human weakness, forgives many times a day. And his pardons are full and complete. Add that forgiveness from men does not ensure forgiveness from God, and that having the latter we can, if need be, dispense with the former. There is then abundant reason why, in the matter of pardon, we should prefer to have to do with God rather than men. 4. Spiritual guidance and help. God has appointed that men should instruct and aid their fellow men in matters of religion and morals. But those who offer themselves as spiritual guides are fallible, and they differ widely on important points. It is then encouraging and assuring that Divine guidance and help are available. By the devout study of God's holy Word, and earnest prayer for the Holy Spirit, whose aid is promised to those who seek it (Luke 11:13), all may obtain such heavenly wisdom and strength as shall ensure them against serious error and failure. And after listening to the conflicting statements of human teachers, and their denunciation of those who decline their counsel, a religious inquirer may in many instances wisely turn from them to God, saying, "Let me fall into the hand of the Lord rather than of man." In conclusion: 1. It is a great comfort to sincere Christians to know that they are ever in the hand of the Lord. When they seem to be most left to the will of arbitrary, unjust, and cruel men, God is over all, controlling, overruling, sanctifying, compelling their most malignant foes to promote their real and lasting good. He will rectify and compensate for all the injustice and injury which he permits men to inflict upon them. 2. Impenitent sinners might well prefer to fall into the hands of men rather than of God. The limited knowledge and power of men, as well as their feeble hatred of sin, would be in their favour; at the worst, they can only "kill the body." But God abhors sin with a perfect hatred, knows fully the guilt of each sinner, and "hath power to cast into hell" (Luke 12:4, 5). "Who knoweth the power of thine anger?" (Psalm 90:11). - G.W.
I am in a great strait; let me fall now into the hand of the Lord. The scene before us, while it is pregnant with interest on its own account, develops two opposite classes of principles, and furnishes a lesson both of seasonable direction and solemn warning.I. It presents us with A SIN INTO WHICH DAVID FELL at the close of his life, and a judgment denounced upon him in consequence of that sin by the Almighty. He was at peace in his kingdom; he had recovered from all the troubles of his house, and his victorious sword had been lifted up above the heads of all his enemies round about. The state of his affairs, after long agitation, had subsided into a condition of peace and serenity, calling loudly for thankfulness to God for His favours. But such seasons of temporal prosperity, alas! are not favourable to the preservation of humility and good principles. Through the weakness and corruption of our nature they are apt to soften and enervate, to secularise and pollute, and thereby to render us accessible to the most perilous temptations. If the prosperity of fools destroys them, the prosperity of good men often does them incalculable injury. David, therefore, though so wise and pious, is now off his guard. His conscience, however, which had been enlightened by Divine grace, soon awoke out of the slumber into which it had fallen, and unbraided him. "His heart smote him" for what he had done, before he was left to prove his weakness by any outward disaster. It was well for him that his own ways reproved him, and that' conscience sounded the first trumpet of alarm. This is characteristic of the regenerate. Thus Samson's heart smote him in the midst of the night for what he was doing, and he arose and carried away the gates of the city. Men who have no light of grace, no tenderness of conscience, must have their sin recalled to them by the circumstances which at once reveal its enormity and visit it with punishment; but the regenerate have an inward monitor that awaits not for these consequences to rouse its energy, but lights up the candle of the Lord within them, and will not let them rest after they have done amiss, till they have felt compunction and made confession. Their sin and their sorrow are near together. No circumstance can keep them long apart. Let us not wonder at a judgment so severe for a sin that appears to us so comparatively trifling. It is only to us that it seems trifling. We are apt to be more terrified at outward sins, and individual acts of atrocity between man and man; but sins of the heart and of the spirit committed against the majesty, and the purity, and the goodness of God, for which we feel but little conscious guilt, are surely of far greater enormity and more especially offensive to God. We are, moreover, to bring into account David's relation to God. He was a man after His own heart; he stood high in His favour: when he was a child, God loved him and brought him into covenant with him; adopted him into His family, made him most magnificent promises, and poured His favours upon him. And does the near relation in which a man stands to God and the surpassing favours which he has received, lessen his sin? Iris rather heightened in its enormity, aggravated in its guilt, by such considerations. II. OBSERVE THE EVILS WHICH THE HISTORY REPRESENTS TO US AS PROPOSED TO THE KING'S CHOICE. They are three of the most dreadful that can befall a country or a nation. But yet in the permission of a choice among them, a singular test was presented of the return of David's heart to a proper sense of dependence and submission. Each of them is a terrific scourge, but united, as they sometimes are, and naturally may be, they form a three-fold plague, whose horrors are indescribable. But the one which David chose, brought him and his people more immediately into conflict with the sovereign hand of the Almighty than either of the others would have done. Nothing could be here ascribed to second causes. Against God directly and exclusively had David sinned, and from God's hand visibly and directly, and by sad preference, must come the punishment. If famine spread extensively among nations, affecting more countries than one at the same time, the condition of that which is its chief seat, or which, from other circumstances, is shut out from foreign aid, will soon become desperate. New and disgusting modes of supporting existence will be resorted to; the natural instincts will be overpowered; all feelings will be subdued before the cravings of hunger and the love of life. War, accompanied with defeat, is an equally dreadful calamity to a country that is the seat of it. The most diabolical passions of human nature are awakened and stimulated by war. But pestilence, in some respects, is yet a more dreadful calamity than either. It is more silent in its approach, and less horrible in its outward array; hut it is an evil preying upon the heart of a nation. It is the destruction of its soul and spirit. Other evils may be seen at a distance, and be guarded against; there valour may hope to defend, prudence to resin, flight to escape. But no place exempts from the attacks of this enemy; he gives no notice of his approach; his motion is silent and sure; he steals upon us in the dead of night, as well as in the day; triumphantly and secretly he rides upon the wings of the wind, and treacherously destroys us by the breezes which we court for refreshment, or the air which we inspire for life. We are not sensible of his presence till we feel his fangs, and are inevitably within his grasp. At one and the same moment he is heard of by us at the distance of leagues, and felt in our own bosoms. We are unconscious that the shaft has flown, or found its mark, till we feel its venom boiling through our veins. III. But we have here THE CHOICE HE MADE, WITH THE REASONS OF IT. Let us attend to the wisdom and piety that dictated it and to the merciful relief afforded him under it, in consequence of it pleasing God. 1. But we may see in this preference the most exalted patriotism. David, though a king, was too much identified with his subjects to think of saving himself at their expense. If it must be a calamity, let it be one that shall involve me with them. I and my people will survive or perish together. Noble resolution, full of magnanimity, and demanding our admiration! 2. There was penitence also in this preference. Slight thoughts of his sin, in comparison with the sins of his people, would have dictated the choice of a calamity that might have left him free, while for them there was no possibility of escape. But he was too sensible of the guilt of his preposterous pride and presumption not to choose a judgment to which himself might be as liable as any of the inhabitants of the land. 3. Nor is the piety that led to this preference less evident and operative. There was piety in consulting by it the honour and interests of religion, which in either of the other calamities would have very much suffered. And there was piety in David's choice, from the confidence it evinced in the Divine compassion. He knew that God was provoked, but he could expect mercy from Him in that state, sooner than from man whom he had not injured at all. Conclusion: 1. In attempting some improvement, our desert of the judgments of the Almighty because of our secret sins first occurs to us. A judgment worse than war, pestilence, and famine awaits every such sinner. He stands exposed to wrath that will destroy both body and soul in hell. 2. There is a retributive Providence. The punishment of God's people often grows out of their sin, and that so conspicuously and so instructively as to convince them of it, and induce them to deplore and renounce it. (J. Leifchild.) 1. "Let me fall into the hands of God," for He is my Owner and Proprietor; to Him I unreservedly belong. 2. Because mercy is His darling attribute: He loves to glorify it in the forgiveness of the penitent. 3. Because he reads my heart. He has be held my secret groans, and prayers, and tears. 4. Because He mingles with the strokes of His rod the consolations of grace, and chastens as a Father. 5. For the design of His chastisements is merciful; they are intended not to destroy, but to benefit. 6. From reflecting on the advantages that myself, that thousands of the redeemed, have experienced from His chastisements. Let such be your language and your feelings when penetrated by a sense of guilt. Bend to that hand which supports while it smites.LESSONS: 1. This subject, in connection with the history of which our text is a part, teaches us that sin may be pardoned, and yet punished with temporal afflictions. 2. This subject should excite in us the tenderest love to God. 3. This subject teaches us where the soul may find a refuge from the unkindness and cruelties of men. (H. Kollock, D. D.) Homilist. David had learned from the history of his nation and his own personal experience the blessedness of all who put their trust in the living God. Let us notice a twofold train of thought, suggested by our text, peculiarly appropriate for the new year.I. WHY FEAR MINGLES WITH OUR GREETING OF THE NEW YEAR. 1. We are confronted by sorrowful memories of the past. Frailties, failures, sins of omission and of commission, broken vows, ideals not reached, prayer restrained — "unprofitable servants"; we have fallen short of the glory of God. 2. Painful consciousness of present feebleness. No reserve of strength, imperfectly equipped, hands hanging down, knees feeble, heart faint, mind weary. We cannot pierce the impenetrable veil and see what battles we may have to fig]it, what storms we may have to encounter, what burdens we may have to bear, what sufferings to endure. Our only refuge is to fall into the hands of the Lord. II. HOW FAITH MAY SUBDUE FEAR IN OUR GREETING OF THE NEW YEAR. 1. Faith in the unseen God. In His(1) Power; that is, He is able to do for us exceeding abundantly above all that we can ask or think.(2) Wisdom — to guide as well as guard amid the vicissitudes and mysteries of our earthly pilgrimage.(3) Faithfulness — that He will never leave nor forsake, never falsify His Word.(4) Goodness — To supply our ever returning wants, to withhold from us no good thing and. make all things work together for our good.(5) Mercy — to bear with our ingratitude and proneness to forget and wander from Him. Such faith in God stimulated and sustained the Old Testament heroes and New Testament saints; they all endured as seeing Him, who is invisible, realising His glorious and gracious presence ever with them. III. FAITH IN THE UNSEEN WORLD. David felt that if desolation and death overtook him he would be safe if, when leaving this life, he fell "into the hand of the Lord." With home in view, pilgrimage will be cheered, the heart will be calmed and comforted. With the eternal God for our refuge and the eternal arms underneath us, "forward" may be our fearless watchword. Into the infinite, unfailing "hand of the Lord" let us commit ourselves. (Homilist.) War would place the nation at the mercy of its enemies; famine would make it dependent on corn merchants, who might greatly aggravate the miseries of scarcity; only in the pestilence — some form of plague sudden and mysterious in its attack, and baffling the medical knowledge of the time — would the punishment come directly from God, and depend immediately upon his will.(A. F. Kirkpatrick, M. A.) David prefers what was usually designated "The stroke of God." "Let us fall," says lie, "now into the hand of the Lord; for his mercies are great; and let me not fall into the hand of man." A saying of Gordon (it was among his last) may be recalled — were not the two men in many respects moulded alike?: "I have the Shekinah, and I do like trusting to Him and not to men."(J. R. Macduff, D. D.) A well-known minister tells us lie once visited the ruins of a noble city that had been built on a desert oasis. Mighty columns of roofless temples stood in unbroken file. Halls in which kings and satraps had feasted two thousand years ago were represented by solitary walls. Gateways of richly-carved stone led to a paradise of bats and owls. All was ruin. But past the dismantled city, brooks, which had once flowed through gorgeous flower gardens and at the foot of marble halls, still swept on in undying music and unwasted freshness. The waters were just as sweet as when queens quaffed them two thousand years ago. A few hours before they had been melted from the snows of the distant mountains. And so God's love and mercy flow in ever-renewed, form through the wreck of the past. Past vows and past covenants and noble purposes may be represented by solitary columns and broken arches and scattered foundations that are crumbling into dust; yet through the scene .of ruin fresh grace is ever flowing from His great heart on high.People Araunah, Canaanites, Dan, David, Gad, Gadites, Hittites, Hivite, Hivites, Joab, ZidonPlaces Aroer, Beersheba, Dan, Gilead, Jazer, Jerusalem, Jordan River, Kadesh, Negeb, Sidon, TyreTopics David, Decision, Deep, Distress, Fall, Gad, Hands, Mercies, Mercy, StraitOutline 1. David, tempted by Satan, forces Joab to number the people5. The captains, in nine months and twenty days, gather 1,300,000 fighting men 10. David repents, and having three plagues proposed by God, chooses pestilence 15. After the death of 70,000, David by prayer prevents the destruction of Jerusalem 18. David, by God's direction, purchases Araunah's threshing floor; 25. and the plague stops Dictionary of Bible Themes 2 Samuel 24:14 1055 God, grace and mercy Library The Exile --Continued. We have one psalm which the title connects with the beginning of David's stay at Adullam,--the thirty-fourth. The supposition that it dates from that period throws great force into many parts of it, and gives a unity to what is else apparently fragmentary and disconnected. Unlike those already considered, which were pure soliloquies, this is full of exhortation and counsel, as would naturally be the case if it were written when friends and followers began to gather to his standard. It reads like … Alexander Maclaren—The Life of David The Universal Chorus Letter xix (A. D. 1127) to Suger, Abbot of S. Denis Meditations for one that is Like to Die. Consolations against Impatience in Sickness. The Order of Thought which Surrounded the Development of Jesus. Of Love to God The Hardening in the Sacred Scripture. The Prophet Amos. Samuel Links 2 Samuel 24:14 NIV2 Samuel 24:14 NLT 2 Samuel 24:14 ESV 2 Samuel 24:14 NASB 2 Samuel 24:14 KJV 2 Samuel 24:14 Bible Apps 2 Samuel 24:14 Parallel 2 Samuel 24:14 Biblia Paralela 2 Samuel 24:14 Chinese Bible 2 Samuel 24:14 French Bible 2 Samuel 24:14 German Bible 2 Samuel 24:14 Commentaries Bible Hub |