1 Cronache 11

ESPOSIZIONE

1 Cronache 11:1

Alla morte di Saul, Abner, sposando per un po' la causa di Isbo-set, l'unico figlio sopravvissuto di Saul, "lo fece re" su gran parte del popolo, escluso Giuda ( 2 Samuele 2:8 ) . Già Davide era stato unto a Ebron dagli "uomini di Giuda, re della casa di Giuda" ( 2 Samuele 2:1 ). E Davide continuò "re in Ebron sulla casa di Giuda sette anni e sei mesi" ( 2 Samuele 2:11 ; 2Sa 5:5; 1 Re 2:11 ; 1 Cronache 3:4 ).

Notare l'accordo di questa data con il racconto dei sei figli nati da Davide a Ebron ( 2 Samuele 3:2 ). La spiegazione della cronologia per Isboset che interessa questo periodo non è facile. Si dice che regnò su Israele "due anni" ( 2 Samuele 2:10 ). Dov'era persa la differenza di cinque anni e mezzo? Il nostro primo versetto qui, con la sua apparente enfasi allora , sembrerebbe rendere molto improbabile che sia stato perso tra la morte di Isboset e il regno di Davide su "tutte le tribù d'Israele" insieme a Giuda.

D'altra parte, l'intervallo in questione potrebbe trovare il suo resoconto nella " lunga guerra ( 2 Samuele 3:1 , 2 Samuele 3:6 , 2 Samuele 3:17-10 ) tra la casa di Saul e la casa di Davide". Rimane tuttavia possibile l'ipotesi che lo storico intenda dare i fatti intrinsecamente corretti del caso, e significa che, sia con ritardo prima di ottenere l'adesione del popolo a Isboset, sia con il precoce decadimento del suo potere sovrano , non si può dire che abbia regnato più di due anni.

Questo versetto, quindi, mostra che la storia propria delle Cronache pretende di iniziare dal tempo del governo di Davide su tutto il popolo unito, alla data esatta di sette anni e mezzo dopo la morte di Saul, mentre qui non si fa menzione del suo dominio parziale intermedio su Giuda, o del dominio temporaneo di Isboset su Beniamino e Israele. Tutto Israele ; cioè "tutte le tribù d'Israele" ( 2 Samuele 5:1 ), dai loro rappresentanti, "gli anziani d'Israele" (2Sa 3:17; 2 Samuele 5:3 ; così come il nostro 2 Samuele 5:3 ).

I primi nove versetti di questo capitolo coprono lo stesso terreno dei primi dieci versetti di 2 Samuele 5:1 . a Hebron. Impariamo come Davide è arrivato qui da 2 Samuele 2:1 . "E avvenne dopo questo" ( cioè dopo il "lamento su Saul e Jonathan" di Davide) "che Davide chiese al Signore, dicendo: Devo salire in qualche città di Giuda? E il Signore gli disse: Vai su.

E Davide disse: Dove devo salire? E disse: Unto Hebron". Hebron era la "prima sede della vita civile, non solo di Giuda, ma di tutta la Palestina". Essa e Betlemme sono due dei monumenti più speciali di Davide. Un interessante abbozzo della topografia e della natura caratteristiche di questo luogo, e una sua succinta storia biblica in Sinai e Palestina di Stanley, p.164, da cui deriva la seguente citazione: - "Hebron, secondo la tradizione ebraica, era la città primordiale della vite.

Il suo nome indica comunità o società . Era l'antica città di Efron l'ittita, alla cui porta lui e gli anziani ricevettero l'offerta di Abramo, quando ancora non si conosceva nessun'altra abitazione fissa dell'uomo nella Palestina centrale. Fu la prima casa di Abramo e dei patriarchi; il proprio luogo di riposo permanente quando stavano gradualmente scambiando la pastorale con la vita agricola.

Nelle sue vicinanze può essere rintracciato, da una tradizione continua, il luogo del venerabile albero sotto il quale Abramo piantò la sua tenda, e della doppia caverna in cui lui e la sua famiglia furono deposti e forse ancora rimangono. Era la città di Arba, il vecchio capo cananeo, con i suoi tre figli giganti, sotto le cui mura le spie tremanti si infiltrarono nel paese presso la vicina valle di Eshcoh. Qui Caleb scelse la sua parte quando, a capo della sua valorosa tribù, scacciò i vecchi abitanti e chiamò con il suo nome tutto il territorio circostante; e qui la tribù di Giuda si è sempre radunata, quando ha affermato la sua esistenza indipendente contro il resto della nazione israelita.

Bastano poche parole per svelare il segreto di questa prima selezione, di questo lungo perdurare della città metropolitana di Giuda. Ogni viaggiatore del deserto doveva essere rimasto colpito dalla vista di quella amena valle, con i suoi frutteti e vigneti e innumerevoli pozzi, e bisogna aggiungere, in epoche precedenti, i boschetti di terebinti e di querce che allora attiravano da lontano l'occhio del tribù erranti.

Questa fertilità era in parte dovuta alla sua elevazione nella regione più fresca e più irrigua al di sopra delle valli aride e avvizzite del resto della Giudea, e al comando di questa fertile valle sorgeva Hebron, sulla sua collina crestata." Ecco, noi siamo le tue ossa e la tua carne Questa è un'espressione figurativa, il cui pedigree e lignaggio è interessante notare (cfr 2 Samuele 19:12 ; Giudici 9:2 ; Genesi 29:14 ; Genesi 2:23 ). è stato promosso si può dire di essere raggiunto, tuttavia, in Efesini 5:30 .

1 Cronache 11:2

Darai da mangiare al mio popolo Israele (così 2 Samuele 5:2 ; 2 Samuele 7:7 ; Salmi 78:71 ). Così al servo è concessa con condiscendenza la stessa descrizione che il Padrone prende per sé attraverso lo Spirito - al sotto-pastore la stessa che riconosce il Capo Pastore; nota lo stesso salmo, versetto 72; Salmi 23:1 ; Salmi 100:3 ; 1 Pietro 5:4 .

1 Cronache 11:3

Fece un patto ... davanti al Signore . Un uso forzato di questa frase si trova in Giudici 11:11 . Implica che il fidanzamento sia stato ratificato in presenza di un luogo santo, un vaso sacro del santuario o una persona santa ( 1 Samuele 21:6 , 1 Samuele 21:7 ; Giosuè 18:8 ; Le Giosuè 1:5 ).

È dubbio che il tabernacolo fosse ora a Ebron, ma i due sacerdoti, Abiathar e Zadok, lo erano. Hanno unto Davide . La prima volta che Davide fu unto (lSa Giudici 16:1 , Giudici 16:13 ) officiò il profeta Samuele. La seconda volta ( 2 Samuele 2:4 ) fu quando gli "uomini di Giuda" lo unsero re sulla "casa di Giuda".

Questa terza volta, quando Davide fu unto re sul popolo unito, avvenne in ogni caso per l'istanza speciale di "tutti gli anziani d'Israele", sebbene non sia menzionato chi officiò in queste due ultime occasioni. Secondo la parola del Signore di Samuele.La frase segna il completo adempimento di quanto era stato prefigurato in 1 Samuele 16:12 , 1 Samuele 16:13 e potrebbe essere stata introdotta con maggiore cura dal compilatore di Cronache, in considerazione dell'assenza dal proprio opera dei dettagli precedenti e delle precedenti unzioni di Davide.

1 Cronache 11:4

Gerusalemme, che è Jebus . Questo antico nome di Gerusalemme, di data cananea, si trova solo una volta accanto, vale a dire. in Giudici 19:10 , Giudici 19:11 ; la forma gentile del sostantivo, tuttavia, Jebusi, è più frequente, e talvolta si trova anche come nome della città ( Giosuè 15:8 , Giosuè 15:63 ; Giosuè 18:16 , Giosuè 18:28 ) . La derivazione e il significato della parola sono incerti. Gesenius spiega che significa "un luogo arido o calpestato come un'aia".

1 Cronache 11:5

Tu non verrai qua . Gli abitanti di Gebus aggiunsero qualcosa oltre ( 2 Samuele 5:6 ). Avevano detto: "Se non porti via i ciechi e gli zoppi, non entrerai qui; pensando, Davide non può entrare qui". Il castello di Sion . Questo forte divenne il sito del tempio. È l' Acra di Giuseppe Flavio, ed è diversa dalla moderna Sion.

Era la collina orientale della città, era la seconda elevazione più alta della città, e fino al tempo della distruzione della città di Gerusalemme era chiamata uniformemente Sion, sebbene dal tempo di Costantino sia stata usata per il nome di la collina occidentale, il sito di Gerusalemme. Ci sono pochi dubbi sull'identità della collina di Moriah con la collina di Sion, sebbene nessun singolo passaggio della Scrittura lo affermi.

Il passaggio davanti a noi, tuttavia, con il suo parallelo, ci dice abbastanza chiaramente che la città di Davide e quella che divenne la collina sacra di Sion sono una cosa sola; e molti passaggi dei Salmi e dei profeti lo confermano e indicano la differenza tra Sion e Gerusalemme.

1 Cronache 11:6

Il nome e la nuova gloria di Joab, come sono dati qui, non sono dati in 2 Samuele 5:3 ; e potremmo supporre che vi fossero volutamente trattenuti. È vero che Ioab ricopriva già un'alta carica, probabilmente il primo posto come capitano degli uomini di Davide, ma l'obiezione di Bertheau alle affermazioni di questo versetto su tali basi cede facilmente alle considerazioni: primo, che non ci può essere dubbio che Ioab fosse caduto in sfavore di Davide e di altri , dopo la sua uccisione di Abner ( 2 Samuele 3:26-10 , 2 Samuele 3:36 , 2 Samuele 3:37 ); e inoltre, che questa era una grande occasione, estremamente favorevole per evocare qualsiasi abilità molto speciale di uomini più giovani o sconosciuti, attualmente persi all'ombra di escrescenze più grandi.

Il vantaggio che Joab ottenne ora fu quello che confermò la sua posizione e accrebbe largamente la sua influenza; e un'indicazione che non tardò ad avvalersene è probabilmente da rintracciarsi nell'ottavo versetto, dove si dice mentre "Davide costruì... anche da Millo d'intorno,... Ioab riparò il resto della città".

1 Cronache 11:8

Millo . C'è grande incertezza sulla derivazione e sul significato di questa parola. Probabilmente non è proprio di estrazione ebraica, ma della più antica origine cananea. In ebraico è sempre usato con l'articolo, e presumibilmente deriverebbe dalla radice ebraica "riempire". Giuseppe Flavio sembra usare, come espressione sinonimo per " il muro di Davide intorno a Millo " , questo, vale a dire.

"edifici intorno alla città bassa" ("Giud. Ant.," 3.2, confrontato con 5; "Guerre", 6.1, dove identifica quegli "edifici", ecc; con Acra ) . Come nome di una famiglia, è menzionato in relazione a Sichem, conosciuta specialmente come luogo dei Cananei ( Giudici 9:6 , Giudici 9:20 ). La Settanta la rappresenta con la parola ἡ ἂκρα.

Nel notevole passo, 2 Re 12:20 , la parola "Silla" è un enigma ancora più grande, che, tuttavia, può designare i "passi dalla città di Davide" ( Nehemia 3:15 ), o "la strada rialzata per salire " a occidente del tempio ( 1 Cronache 22:16 ). La visione più probabile di Mille è che fosse un punto di fortificazione molto forte nelle difese circostanti della collina di Sion ( 1 Re 9:24 ; 1 Re 11:27 ).

In 2 Cronache 32:5 la traduzione altrimenti invariabile (ἡ ἂκρα) della Settanta è sostituita da τὸ ἀνάλημμα, una parola stessa di dubbio significato. Infatti, mentre alcuni lo tradurrebbero con la parola "fondamento", Schleusner lo traduce "altezza". Grove (nel "Bible Dictionary" di Smith, 2:367) lo colloca "nelle vicinanze della valle del Tiropea ai piedi di Sion.

Qualche indizio potrebbe risiedere nella parola "interno", applicata all'edificio da David. Implica una copertura da edifici dello spazio, o una parte di esso, che si trovava tra Sion e il resto della città? (Vedi anche Keil on Kings, vol. 2:163.)

1 Cronache 11:10

Questo elenco di capi degli "uomini potenti" di Davide trova una posizione più appropriata dove è posto qui, che dove si trova, dopo la chiusura del discorso morente di Davide, in 2 Samuele 23:8 . Appartiene chiaramente a il tempo dell'instaurazione del dominio di Davide su tutto il popolo. La diversa posizione dell'elenco qui è di per sé un'indicazione di una certa forza, che gli scrittori dell'opera di Samuele e delle Cronache si sono avvalsi indipendentemente dalla fonte comune, e che quest'ultimo non ha preso attraverso il primo.

1 Cronache 11:11

Questo è il numero . L'ebraico dice: "Questi sono il numero". La frase dovrebbe probabilmente essere: "Questi sono i nomi" ( 2 Samuele 23:8 ). Jashobeam . Nel passaggio parallelo, questo nome è fornito dalle parole "The Tachmonite ישֵׁב בַּשֶּׁבָת, Authorized Version, "che sedeva sul sedile" (vedi il versetto precedente), probabilmente in errore per il nostro יָשָׁבְעָם (vedi 'Dissert.

,' 82). Il suo immediato antenato paterno sembra essere stato Zabdiel ( 1 Cronache 27:2 ). Le uniche altre notizie di lui sono in 1 Cronache 12:6 ; 1 Cronache 27:2 , in cui quest'ultimo passo è menzionato come "nel primo corso per il primo mese e nel suo corso furono ventiquattromila". Il capo dei capitani .

La versione autorizzata segue il Keri (che si distingue dal Chethiv da uno yod al posto di un vau ), e traduce i capitani. Sembra meglio ( 1 Cronache 27:15 , 1 Cronache 27:25 ; 1Cr 12:1, 1 Cronache 12:18 ; 1 Cronache 27:6 ) attenersi allo Chethiv, e tradurre "il capo dei trenta" .

" Alzò la lancia . Notare il probabile errore in Samuele, causato da qualche somiglianza nelle lettere ebraiche. "Lo stesso era Adino l'Eznita." Il numero delle vittime di Jashobeam è indicato a "ottocento" nel passaggio parallelo ( 2 Samuele 23:8 ) (per modi di dire analoghi, vedi Esodo 7:20 ; Esodo 20:25 ; Deuteronomio 27:5 ; Giosuè 8:31 ; Salmi 41:9 ; Salmi 74:5 ; Isaia 2:4 ; Ez 26:1 -21:28.) 2 Samuele 23:8, Esodo 7:20, Esodo 20:25, Deuteronomio 27:5, Giosuè 8:31, Salmi 41:9, Salmi 74:5, Isaia 2:4

1 Cronache 11:12

Eleazar . Forse lo stesso di Azareel nell'elenco di 1 Cronache 12:6 , in cui si trova anche Isobeam. Dodo . Questo nome si trova in tre forme, il Chethiv è Dodi; il Keri, Dodo; e Dodai si trova in 1 Cronache 27:4 . È menzionato in 1 Cronache 27:4 come "nel corso del secondo mese... nel suo corso similmente ventiquattromila.

" L'Ahohita . Nel passaggio parallelo ( 2 Samuele 23:9 ), per הָאְחַוֹחִי qui, troviamo בֶן־־אֲחוֹחִי. Ahohite è il patronimico dell'Ahoah, che ( 1 Cronache 8:4 ) fu dato tra i figli di Bela, il primogenito di Beniamino. I tre potenti . Chi è il terzo? Non abbiamo qui che due: Isobeam ed Eleazar.

Il passaggio parallelo fornisce l'omissione del nome di Shammah l'Hararite ( 2 Samuele 23:11 , 2 Samuele 23:33 ; comp. nostro 2 Samuele 23:27 ). E un attento confronto dei passaggi suggerisce come sia avvenuta l'omissione, e che fosse solo parte di un'omissione più ampia. Tra le frasi, "e là i Filistei si radunarono per combattere" e "dov'era un pezzo di terra pieno d'orzo" (nel nostro prossimo versetto, 13) c'è una pausa di due versi (vale a dire

those found in 2 Samuele 23:1, as latter half of 2Sa 23:9, 2 Samuele 23:10, and former half of 2 Samuele 23:11), and this hiatus was occasioned probably by the recurrence of the expression, "and the Philistines were gathered together," in the remaining half of 1 Cronache 27:11 (see Kennicott's Bible, and 'Speaker's Commentary,' in loc.).

1 Cronache 11:13

Pas-dammim. This word, הַפַּס דַּמִּים, appears in 1 Samuele 17:1 as אֶפֶס דַּמִּים, and is supposed to mean, in either form, "the boundary of blood;" it was the scene of frequent conflicts with the Philistines, and was the spot where they were encamped at the time of Goliath's challenge to Israel. It was near Shocoh, or Soech, in Judah, some fourteen miles south-west of Jerusalem.

Full of barley. The Authorized Version reading in the parallel passage (2 Samuele 23:11) is "full of lentiles," the Hebrew for "barley" is שְׂעוֹרִים, for "lentiles" עֲדָשִׁים. Possibly the words should be the same, one being here spelt, by accident, wrongly for the other (so Kennicott). The first Bible mention of "barley" occurs in Esodo 9:31, Esodo 9:32, from which verses we learn that it, together with "flax," was an earlier crop than "rye" and "wheat.

" It was not only used for food for man (Numeri 5:15; Giudici 7:13; Ezechiele 4:12), but also for horses (1 Re 4:28). That it was nevertheless of the less-valued grain, we have significant indications, in its being prescribed for the "jealousy offering" (Numeri 5:15, comp.

with Le Numeri 2:1), and in its being part of the purchase price of the adulteress (Osea 3:2). Its derivation in the Hebrew, from a verbal root signifying "to bristle," is in noticeable analogy with the Latin hordeum, from horreo. Gesenius's observation, that the singular of the word given above in the Hebrew marks the "growing crop," and the plural the "grain" itself, seems hardly corroborated by this single passage at all events.

The lentile, on the other hand, was a species of bean, and used much for soup, of which Egyptian tomb-paintings furnish illustration (Genesi 25:29-1; 2 Samuele 17:28; Ezechiele 4:9). Sonnini, in his 'Travels' (translation of Hunter, 3:288), tells us that still the Egyptian poor eat lentile-bread, but, what is more apropos of this passage, that in making it they prefer to mix a little "barley" with it.

This apparent discrepancy between the parallel accounts not only counts in itself for very little, but may easily be surmounted by supposing that, though it be written that the "parcel" of ground was "full of lentiles," and again "full of barley," the description may only amount to this, that such parcels were in close juxtaposition. But if not, our allusion above to the possible error in the Hebrew words will sufficiently explain the variation.

1 Cronache 11:14

This, as well as the latter half of the preceding verse, belongs to the account of Shammah the Hararite (2 Samuele 23:11), and in the parallel the verbs are accordingly in the singular number. In that same place Shammah is called the "son of Agee," which probably answers to the "Shage" of the present chapter (1 Cronache 11:34), where our reading should rather be, "Jonathan the son of Shammah the son of Shage, the Hararite.

" The word "Hararite" designates, according to Gesenius, "one from the hill-country," i.e. the hill-country of Judah or Ephraim, and would be equivalent with us to such a description as "the mountaineer."

1 Cronache 11:15

Three of the thirty. The thirty here alluded to have not been mentioned either in the Book of Samuel or here, except by implication of our 1 Cronache 11:11, where we might imagine the sense to be, "Now these are the names of the mighty men, in number thirty, whom David had, viz. Jashobeam, an Hachmonite, the chief of the thirty.

" Nor are we told in either place who were the "three" here spoken of. The article is absent in both places, or it would be convenient and natural to suppose that the three just mentioned are those intended, which cannot, however, be taken for granted. The language of 1 Cronache 11:20-13, 1 Cronache 11:25, might rather indicate that the three mentioned in those verses are those in question.

La reiterata incertezza in cui siamo lasciati su argomenti ai quali non aderisce alcuna difficoltà intrinseca sembra testimonianza di manoscritti danneggiati più che di altro. Alla roccia a David . Questa è la lettura giusta, עֵל־חֵשֻּׂר אֶל־דָּוִד; e che nel passaggio parallelo ("a Davide nel tempo della mietitura ") non è corretto, אֶל־קָצִיר אֶל־דָּוִד.

La grotta di Adullam . Adullam, evidentemente un luogo di grande antichità ( Genesi 38:1 :l, 12, 20), è menzionato in Giosuè 12:15 ; Giosuè 15:35 ; allora era la sede di un re cananeo. In seguito si trovava in Giuda, in quella pianura (chiamata spesso la Sefela) che correva da Ioppe a Gaza, vicino al Mar Mediterraneo.

Ha mantenuto nome e fama fino all'ultimo ( 2 Cronache 11:7 ; Nehemia 11:30 ). La "roccia" segna le falesie calcaree della regione. Ne leggiamo come rifugio di Davide ( 1 Samuele 22:1 , 1 Samuele 22:2 ). Dal nostro passaggio attuale, e dal suo parallelo, avremmo dovuto concludere che non poteva essere lontano da Betlemme.

In questo senso il Dr. Thomson si riferisce alla tradizione che fissa la grotta in un punto ora chiamato Khureitun , tra Betlemme e il Mar Morto, e dice: "Lasciando i nostri cavalli al comando degli arabi selvaggi, e prendendo un arabo come guida, noi partimmo per la grotta, con una spaventosa gola sotto, gigantesche scogliere sopra, e il sentiero che si snodava lungo un ripiano della roccia, abbastanza stretto da far rabbrividire i nervosi tra noi.

Infine da una grande roccia, appesa all'orlo di questo ripiano, saltammo con un lungo balzo in una finestra bassa, che si apriva sulla parete perpendicolare della rupe. Eravamo quindi all'interno della stiva di David, e strisciando mezzo in due attraverso una stretta fessura per poche aste, ci trovammo sotto la volta oscura della prima grande camera di questa misteriosa e opprimente caverna. La nostra intera collezione di luci non ha fatto altro che rendere visibile l'umida oscurità.

Dopo aver brancolato finché avevamo Lime da perdere, siamo tornati alla luce del giorno, pienamente convinti che, con Davide e i suoi seguaci dal cuore di leone dentro, tutta la forza di Israele sotto Saul non avrebbe potuto forzare un ingresso, e sarebbe nemmeno l'hanno tentato." L' ostia . Per questa parola "esercito" (מַחֲגֵה) il parallelo ( 2 Samuele 23:13 ) ha la "vita dei Filistei" (ma la Versione Autorizzata, la "truppa di"), i.

e. le bestie e il bestiame dei Filistei. Così anche la versione siriaca traduce, La Settanta mostra in questo luogo παρεμβολή, e in Samuele τὰγμα. La valle di Rephaim . La situazione di questa notevole valle non è certa. Tuttavia, nonostante Furst ('Handwortbuch,' 2:383), che suppone una situazione a nord-ovest di Gerusalemme, non ci sono dubbi che debba essere vicino a Betlemme, e quindi a sud-ovest della città. La parola qui impiegata per "valle".

1 Cronache 11:16

David era allora nella stiva . Questa affermazione può, forse, identificare sufficientemente questa occasione con quella di 2 Samuele 5:17 , 2 Samuele 5:18 ; dove si dice espressamente che "Davide scese alla stiva" (מְצוּדָה essendo la parola trovata lì come qui ) . Guarnigione. L'ebraico qui dice "ufficiale" (נְצִיב), ma il passaggio parallelo ha "guarnigione" (מַשָּׂב); tuttavia, secondo Gesenius, la prima parola ha entrambi i significati.

Ha ragione, certamente, se vuole dire che ha ricevuto entrambe le traduzioni, per vedere 1 Re 4:19 per l'una, e il nostro brano attuale fornisce l'altra ( 1 Samuele 10:5 ; 1 Samuele 13:3 ).

1 Cronache 11:17

Il pozzo di Betlemme ... alla porta. Nient'altro si sa bene di questo. Secondo il dottor Robinson ('Bibl. Res.,' 1:473) non ne esiste traccia ora. Il pozzo tradizionale è distante mezzo miglio, a nord del paese, ed è costituito da un gruppo di tre cisterne, mentre l'attuale paese è rifornito d'acqua da un acquedotto.

1 Cronache 11:18

Davide… lo versò al Signore . Questo è stato fatto secondo la natura di una libagione ( 1 Samuele 7:6 ; Giudici 6:20 ; Esodo 30:9 ; Genesi 35:14 ).

1 Cronache 11:19

Mio Dio me lo proibisca. Confronta l'ebraico di questo con quello dell'espressione nel parallelo ( 2 Samuele 23:17 ), dove יְהֹוָה si trova al posto del nostro מֵאֱלֹהַי. È probabile che la preposizione nieni sia andata perduta prima di "Geova". Devo bere il sangue, ecc.? cioè l'acqua che è stata ottenuta a rischio imminente della vita di questi tre uomini coraggiosi (comp.

Genesi 4:10 , Genesi 4:11 ; Genesi 9:4-1 ; Giovanni 6:53 , Giovanni 6:54 ).

1 Cronache 11:20

Abishai... era il capo dei tre . È notevole che manchi ancora il nome di uno dei tre, anche se per il secondo prendiamo Benaiah di 1 Cronache 11:22 .

1 Cronache 11:21

Dei due . L'ebraico (בַשְׁנַיִס) non può essere tradotto in questo modo, ma forse le parole possono contrassegnare la seconda serie di tre.

1 Cronache 11:22

Benaiah , suo padre Jehoiada era il sommo sacerdote ( 1 Cronache 27:5 ). Benaiah era, quindi, un levita per tribù, sebbene Kabzeel ( Giosuè 15:21 ) fosse in Giuda all'estremo sud. Fu "capitano dell'esercito per il terzo mese... e nel suo comando furono ventiquattromila" ( 1 Cronache 27:5 ). Quando nel nostro 1 Cronache 11:25 si dice che "Davide lo mise a capo della sua guardia", l'allusione probabilmente è al suo comando uniforme e prolungato dei "Cerethei e dei Pelethei" ( 2 Samuele 8:18 ; 2Sa 20:23; 1 Re 1:38 ; 1 Cronache 18:17 ).

La sua fedeltà e influenza rimasero fino al tempo di Salomone ( 1 Re 1:8 , 1 Re 1:10 , 1Re 1:32, 1 Re 1:38 , 1 Re 1:44 ; 1 Re 2:35 ; 1 Re 4:4 ).

1 Cronache 11:23

Alto cinque cubiti . Questa altezza non è data nel passaggio parallelo; significa sette piedi e sei pollici. Una lancia come il subbio di un tessitore (quindi 1 Samuele 17:7 ; 2 Samuele 21:19 ).

1 Cronache 11:24

Il nome . Non c'è nessun articolo in ebraico.

1 Cronache 11:25

Oltre la sua guardia . Se il riferimento non è come sopra (vedi 1 Cronache 11:22 ), si può seguire il margine del parallelo ( 2 Samuele 23:23 ), che tradurrebbe "guardia" con concilio. Questo Gesenius adotta e traduce "concilio privato". Non sembra, tuttavia, che ciò sia necessario, con i riferimenti sopra riportati.

1 Cronache 11:26-13

These verses correspond with 1 Cronache 11:24-13 in 2 Samuele 23:1; and with them the subject ends there, though not here. The list announced here as comprising "the valiant men of the armies," is unannounced there, but, beginning with the same name, Asahel, it calls him "one of the thirty," and suggests the inference that those who follow will make up the rest.

The number that follows (coinciding in this respect strictly with our list here) is itself thirty, which, though one too many, may be considered satisfactorily accounted for in the fact of the untimely death of Asahel, already recorded (2 Samuele 2:23). Considering the exact crisis at which he died, it is very likely that his place should be compensated for, although his name were unremoved from the honourable list.

Amid the difficulties that develop themselves in the contents of these lists, when compared, the comparison of them aids the conviction that, so far as they go together, they do stand for "the thirty" spoken of in both places, and that a sentence or two here and there, now lost or corrupted beyond recognition, would clear up the whole subject. The comparison also seems to make it clear that the compiler of Chronicles, meaning to go beyond an enumeration of the thirty, nowhere speaks of thirty after 2 Samuele 23:25.

On the other hand, the writer of the account in Samuel carefully sums up all (2 Samuele 23:39) in the words, "thirty and seven in all"—an addition which means either the actual thirty-one given and the two sets of three each; or the thirty, with the two sets of three each and Joab ever all. Our present chapter, however, goes on to the number forty-eight in all, verses 41-47, adding sixteen to the thirty-two which precede.

Beside some minor differences, it must be said that at fewest three names, Hepher, Ahijah, and Mibhar, in Chronicles, resist identification with those that should (from position) correspond with them in the list of Samuel and with any others. And the same thing may be said of the same number in the list of Samuel (Elika, Eliam, Bani) when compared with the list now before us.

The points of contact and clearest identification are, therefore, in so great a majority and are so uniformly distributed that, although it is left hard to decide the causes of them, these differences cannot throw any discredit upon the list as a whole. Perhaps the most probable suggestion to be offered is that the knowledge of the writer of the Book of Samuel enabled him to supersede the names of such as were soon lost to their brave career by death by other names; or, resting on the same fundamental reason, there may have been two different editions of the list, to one of which the writer of Samuel was indebted, and to the other the compiler of Chronicles.

1 Cronache 11:27

Harorite. The parallel passage has Harodite, the local identification of Shammoth, as from Hated, known for its spring (Giudici 7:1), by which Gideon encamped, where also the army was tested by its mode of drinking. Some think it the same with the fountain of Jezreel (1 Samuele 29:1).

Izrahite seems to have been the family distinction of Shammoth (1 Cronache 27:8), from Zerah son of Judah. He is the fifth captain. In the parallel his name is followed by Elika, who is also called "the Harodite." Helez the Pelonite. Though the parallel place has Paltite, the present form probably should hold its own. Helez is the seventh captain of division, and said to belong to the "sons of Ephraim".

1 Cronache 11:29

Sibbecai; Ilai. Both of these names are conceivably reconcilable with the Mebunnai and Zalmon of the parallel place, through the very possible mistake and substitution of one Hebrew character for another. Sibbecai was the eighth captain; he was of the family of Zerah, and of the town of Hushah (1 Cronache 4:4).

1 Cronache 11:34

The sons of Heshem the Gizonite. This sentence is unmanageable as it stands, and is insufficiently assisted from its parallel But if from this latter we take the suggestion of the preposition "from" (Authorized Version) before "the sons" (which, however, is not in the Hebrew), and from the Alexandrian Septuagint, the suggestion of the name Gouni (גּוּנִי), Guni, (1 Cronache 5:15) in the place of Gizonite (גּזֹנִי), we should obtain a coherent reading.

But this would be mere conjecture suggested by the Septuagint, and "the Gizonite" offers the difficulty of the presence of the article, which would not subsist with the proper name Guni. Were it not that the word בְּנֵי is found in both passages all difficulty would disappear with its disappearance. The remainder of this verse, in relation to 1 Cronache 11:32 and 1 Cronache 11:33 of the parallel, illustrates opportunely the uncertainties of the text.

For, as seen above, Jonathan is the grandson of Shage (Agee, 2 Samuele 23:11), and son of Shammah, while (2Ch 23:1-21 :32, 33) the parallel reads "Jonathan," with no connective word "son" at all, yet supplies the right name, "Shammah the Hararite" for the father, and omits all mention of Shage.

1 Cronache 11:35

Sacar… Eliphal… Ur. For these three names the parallel shows Sharar, Eliphelet, and Ahasbai respectively.

1 Cronache 11:36

Hepher the Mecherathite. Although this name is not found in the parallel passage, it is tolerably plain that the niche for it is left before the words (1 Cronache 11:34), "the son of the Maachathite," which last word answers to our Mecherathite. Ahijah the Pelonite. This name cannot be identified with the "Eliam the son of Ahithophel the Gilonite," which answers to it in the parallel.

1 Cronache 11:37

Hezro appears as Hezrai in Samuel. (For Carmel, which lay south of Hebron, see Giosuè 15:55.) Naarai the son of Ezbai. The differences between these words and those of the parallel (1 Cronache 11:35), "Paarai the Arbite," or Arab (Giosuè 15:52), are not formidable to reconcile.

1 Cronache 11:38

Joel. This name is also easily to be reconciled with the Igal of the parallel passage (verse 36), though there is nothing to evidence which should stand. Mibhar the son of Haggeri. For this we have in the parallel place (verse. 36) the names "Bani the Gadite;" but before these comes the last word of the previous clause, "of Zobab." When these three words are compared with the three of our present passage, it is very possible to bring them into harmony ('Speaker's Commentary,' in loc.

). Zobah was a district of Syria in the time of Israel's first three kings, stretching north-east and east towards the Euphrates (1 Samuele 14:47; 2 Samuele 8:7).

1 Cronache 11:39

Zelek the Ammonite,… the Berothite. Among David's great men were evidently numbered some foreigners, whose admiration and fidelity he must have won. Hence the mention (1 Cronache 11:38) of Zobah, and here of the Ammonite (2 Samuele 8:12; 2 Samuele 12:26-10), the Beerothite (Beeroth, originally a Hivite city, Giosuè 9:17, fell to the lot of Benjamin, Giosuè 18:25; to it belonging Rimmon and his two sons, Reehab and Baanah, possibly native Canaanites, the murderers of Ishbosheth, as above), and (1 Cronache 11:41) the Hittite.

The armour-bearer. To be made armour-bearer was a sign of honour and attachment (1 Samuele 16:21; 2 Samuele 18:15).

1 Cronache 11:40

The Ithrite. One of the families of Kirjath-jearim (1 Cronache 2:53). Other similar colonists from Kirjath-jearim, and descended from Shobal, were the Puthite, the Shuma-thite, and the Izrahite. With this verse we count up, including the dropped-out Elika, the names of "thirty mighty men." And we may understand Samuel's thirty-seven to consist of these, increased by Uriah and the two parties of three each.

1 Cronache 11:41-13

These verses are assisted by no parallel, either in the Book of Samuel or elsewhere. Of the sixteen names which they contain,not a few are to be found elsewhere, yet not as designating the same persons. Also, while the Reubenite and the Gentile nouns Ashterathite and Aroerite are at once recognized, the Mithnite, Tizite, Mahavite, and Mesobaite are not traceable elsewhere, the plural form of the last but one being an additional source of obscurity.

1 Cronache 11:42

Thirty with him. The Hebrew preposition here translated "with" appears thus, זְעָלָיו, and will naturally translate "and in addition to him." As he was a captain, this addendum may probably refer to those over whom he was captain, and whom he brought in his train, and who were possibly themselves officers. As the writer of Chronicles indicates no difference, nor any sense of a change of persons enumerated, when he has reached (1 Cronache 11:41) Uriah the Hittite, it would all the rather be consistent with his own superscription when (1 Cronache 11:26) he proposes to set forth simply "the valiant men of the armies" without confining their number to the "thirty."

1 Cronache 11:44

The Ashterathite. Ashteroth was in East Manasseh (1 Cronache 6:71). The Aroerite. Aroer lay east of the Jordan (Giosuè 13:16, Giosuè 13:25).

1 Cronache 11:46

The Mahavite. It has been suggested that this word may stand for Mahanite, from Mahanaim.

1 Cronache 11:47

The Mesobaite. This name is entirely unknown, unless it may be the same as Mezobah.

HOMILETICS

1 Cronache 11:2.-The vicarious aspects of human life twofold-toward man and toward God.

In this verse two leading and very important phases of human life are brought to our remembrance. They may seem of unequal importance, the second being of higher character than the first. Yet, perhaps, they are more closely connected and even interwoven with one another than first thoughts might suppose. And so far-reaching and widespread are the issues of both, that it is needless to insist on much comparison between them to the prejudice of the former.

Anche la lezione di entrambi, per quanto carica di seria responsabilità, è, nel complesso, di tipo allegro, esaltante. Faremmo bene a separarli a volte nella nostra meditazione privata, semplicemente per fissare su ciascuno un'attenzione più specifica. Ma non è senza un valido suggerimento che stanno qui insieme, né saranno divorziati nella presente considerazione di loro. Ci ricordano -

I. DI LA vicaria PRINCIPIO CHE ENTRA IN MODO IN GRAN PARTE IN UMANA LA VITA , pervade IT , QUASI LIEVITAZIONE IT , IN MEN 'S RECIPROCA RELAZIONI .

Nell'illustrazione che abbiamo dinanzi a noi, si mostra nella forma e nel fatto che uno gode di nome e posto regale, ricchezza e agiatezza e dignità, mentre un altro corre il rischio e fa il lavoro, senza paga, di quel luogo. La vita vissuta tra Saul e Davide ne avrebbe senza dubbio prodotto molti esempi e forme, ma quella menzionata in questo verso, e menzionata come sembrerebbe contemporaneamente da molte voci consenzienti, è sufficiente per raccontare la storia .

Questi casi iniziarono dal momento in cui Davide sfidò, sfidò e vinse con successo Golia, il campione filisteo. Ma col passare del tempo, sono diventate sistematizzate e quasi la regola, piuttosto che solo una questione di frequenza. Il fatto generale è patente. Cresce nella struttura, scorre attraverso e attraverso la trama della vita umana e della società. È un fenomeno , spesso solo in quanto tale, che invita, spesso provoca, lo studio profondo e riflessivo di coloro che in ogni momento sono solo spettatori.

Ma ancora una volta, è come un'esperienza acuta personale che più comunemente apre gli occhi e risveglia la dolente indagine di coloro che per primi hanno sofferto molte fitte e raschianti mortificazioni. Il vero inventore è spesso un uomo molto diverso da quello nominale, il vero operaio un altro da colui che si fa lodare. La mano di uno prende il guadagno di ciò che è stato operato dal cervello di un altro; e il sorriso di uno ha per correlato il cuore sanguinante di un altro.

I templi della fortuna, della ricchezza e dello splendore di pochissimi sono costruiti sulla fatica eccessiva e sulla salute naufragata di un gran numero. E anche nell'ordine naturale delle cose, la fama dei grandi riposa sulla sottostruttura di milioni di vite di umili oscuri, la cui operosità, onestà, perseveranza, sono il punto fermo e la forza di tutta la comunità, e la cui testa e cuore sono spesso dei più superiori.

L'edificio che svetta più alto, infatti, deve poggiare sulla base più ampia. Queste considerazioni possono guidarci alle seguenti conclusioni sull'argomento generale, suggerite dall'istanza particolare così ingenuamente espressa ora davanti a noi: -

1 . C'è, senza dubbio, una grande quantità di sofferenza gratuita, ingiusta, crudele, vicaria nel mondo, e si trova nei rapporti reciproci degli uomini.

2 . C'è anche, senza dubbio, una grande quantità di gioia e vantaggio vicario . Lo sforzo, la fatica, il genio, il sacrificio di uno servono spesso, non il vantaggio egoistico privata di qualche uno altro, ma ad una più misura benefica servono il vantaggio e aiuto la gioia di moltissimi altri.

3 . Che si tratti di sofferenza o di vantaggio e gioia, questa presenza non è affatto dovuta all'azione, e all'azione luttuosa, dell'egoismo umano, dell'errore, dell'avidità. C'è un disegno divino in esso, un uso divino per esso. È una delle più forti forze coesive che contribuiscono a tenere insieme la massa del conglomerato e tuttavia la comunione molto varia dell'umanità. L' intreccio che risulta da questo sistema ineguale di scambio e sostituzione (i cui casi particolari sono così intricati, spesso così imperscrutabili, apparentemente sconvenienti) costituisce probabilmente uno dei più onnipresenti e irrequieti legami e attrazioni reciproci della società umana.

4 . Anche all'interno dell'esperienza dello stesso individuo a spese del quale per un po' la vicarietà sembra avere effetto, non di rado vi sono grandi considerazioni redentrici e compensative. Come per esempio qui:

(1) Davide ha avuto l'opportunità data a lui di imparare , imparare bene, la professione di re, imparandola praticamente, "anche quando Saul era re " in realtà. Se stava facendo un lavoro e incontrando rischi, che formalmente non gli appartenevano, traeva vantaggi incalcolabili e le facilitazioni dell'esperienza.

(2) Gli era stato divinamente permesso di distinguersi per la dignità quando essa sarebbe divenuta vacante, agli occhi di tutti coloro con i quali, fra non molto, la decisione e il dono di essa, sotto Dio, sarebbero riposati. Quanti uomini, in quante direzioni, apprezzerebbero sopra ogni cosa solo l'opportunità corrispondente! Quanto varrebbe per uno!

(3) Anche durante l'apprendimento, l'istruzione e forse molta sofferenza, Davide era evidentemente, all'occhio che poteva vedere più in profondità, al cuore che doveva battere più sinceramente, ricevere la decorazione del vero onore. A una grande mente, a un cuore puro, a volte è il più alto investimento di onore che potrebbe essere conferito, essere quello scelto divinamente per fare il lavoro, mentre altri si prendono la paga. Questo non è dell'uomo, né dell'uomo, ma gli stessi figli scelti da Dio riconoscono e apprezzano sopra ogni altra cosa quali sono anche i suoi metodi di ricompensa scelti .

II. DI LA Vicarious PRINCIPIO CHE ENTRA IN MODO IN GRAN PARTE IN UMANA LA VITA , IN SUA PIÙ DIRETTA DIVINA RELAZIONI .

L'ultima parte del versetto davanti a noi è del significato più alto e più prezioso per ogni uomo cristiano, e certamente non meno importante per il pastore e ministro cristiano. "Il Signore tuo Dio ti ha detto: pascerai il mio popolo Israele e sarai il capo del mio popolo Israele". Ogni servo di Dio fin dall'inizio è stato posto per essere testimone di Dio e testimone di Dio, con la parola e con le opere davanti al mondo.

E ogni cristiano è chiamato ad essere testimone di Gesù Cristo e della sua verità, e testimone di queste davanti al mondo, in tutto ciò che dice e fa. Ci opponiamo a tale appellativo di "vicario di Cristo", o "viceré" di Cristo, a nome del papa o di qualsiasi altro uomo esclusivamente degli altri. Ma la descrizione dell'ultima parte di questo versetto si applica accuratamente a tutti i pastori - i sottopastori dell'ovile e dei greggi di Cristo - e per deduzione, nella loro misura e grado, a tutto il suo popolo, chiunque sia.

Tutti questi hanno qualcosa da dire, hanno molto da fare " in vece di Cristo." Né dovrebbero rammaricarsi quando possono essere chiamati a sopportare e soffrire nel Nome e per amore di Cristo. Il fatto davanti a noi è semplicemente questo, che a Davide è stato affidato da Dio e per conto di Dio una grande opera, che era e poteva essere solo l'opera di Dio stesso in ultima istanza. La gente è decisamente sua ; nessuno poteva provvedere il cibo tranne lui ( Salmi 23:1 ); nessuno poteva trovare la saggezza per governare, "la saggezza utile per dirigere", il dono per "governare" tranne lui. E disse, tuttavia, "Tu ti nutrirai... tu sarai il governatore del mio popolo Israele". Dall'unico semplice ma grande fatto che abbiamo di fronte possiamo selezionarne alcune fasi speciali.

1. È una realtà molto elevante della vita e del lavoro umano il fatto che non sia del tutto chiusa a una fatica propria a se stessa, ma che sia dignitosa essendo chiamata a un'opera simile a quella di Cristo. Il potere, la saggezza, l'amore, il pensiero stesso di quell'opera deve prima venire dalla fonte celeste, ed essere sostenuto dai flussi della fonte celeste; ma poi questi dovrebbero spesso tradire la loro origine celeste, e l'operaio umano mostra segni dell'inabitazione del principio Divino, del dono, della grazia.

Era del tutto possibile supporre una linea netta tracciata tra il più umile del lavoro divino in mezzo agli uomini e il più alto dell'umano. Ma non è così. È molto diverso. E non appena mai Gesù stesso mostrò sulla terra lo schema chiaro di ciò che doveva essere e da fare, non pochissimi e sceltissimi gruppi, ma ognuno della sua vasta Chiesa, fu chiamato a fare simile opera - sì, per farlo e per portarne il peso, e ciò non con un servizio visivo come agli uomini, ma "come servi di Cristo ".

2. It is a very elevating and encouraging fact in the renewed life of humanity that with such solemn responsibility attaching to it in work to be done, no less than Godlike in character, no less than Christ-like in execution, it is work not severed from Divine co-operation. Let us call it vicarious. Let us the rather prize it as such, and "love to have it so.

" Yet is it not the cold vicariousness of so large a proportion of our earthly labour—unwarmed by the presence, by the help, by the smile, by the reward of at least acknowledgment at the hands of those for whom we both do and bear much. No, indeed. It is work of co-operation, where in those co-operating extremes meet—the weakness, the poverty, the ignorance, the finiteness of us men, with the omnipotence, the wealth, the knowledge, and the infiniteness of God the Father; of Christ, the Shepherd of the sheep; of the Spirit of all grace and light.

None work for God but his Spirit is with them. None work for Jesus but "lo, he is present in the midst" of their smallest group. Therefore it is plain that God does not so honour us as simply to devolve his work in Christ upon us, but rather to involve us in his doing, and lift us up into his sphere of work. The co-operating of Christ by his Spirit with his servants, when their work and their suffering shall seem most vicarious, is therefore a grand and most noteworthy fact as compared with our labour-relations and our suffering-relations, as fellow-creatures, to one another.

3. Over and above all other elevating and cheering thoughts suggested by this fact of God's calling us to work for him, and yet uniting himself with us therein, there remains such a one as this. It is a token of a certain harmony of plan and thought between human society and the perfection of that above. It is some "shadow of things to come." It is some foreshadowing of Divine goodness.

The condescension and the grace are some indications of what shall be. They are not mere fictitious, tempting, beguiling persuasions of the way, for the "pilgrims of the night;" but they are rather snatches and earnests of the temper prevailing in the "city yet to come." It is a large and far from ignoble principle, the vicarious principle—cost what it may of smart, occasionally or systematically, among ourselves.

But it is an indefinite extension, an immense expansion, it is a very glorification of the principle, when Christ enters on a similar footing and makes the circle henceforth a sacred circle. After doing and suffering all which he has done, "even unto death," for his people, he not simply hallows by his own example the summons to us to work and to suffer for our fellow-creatures and for him, but also favours therein the thought, in its very highest development, of our being "one with him, even as he is one with" the eternal Father. In a word, to work or to suffer in the stead of Christ is some earnest of entering in clue time the society of which he is the Head.

1 Cronache 11:3.-The throne of justice and security.

These verses are morally and essentially connected with one another. They speak of one thing—the "making of David king." And we may notice in them —

I. THE FORM THAT REPRESENTED THIS. The most ancient Scriptures enrich us with the knowledge of the very earliest customs of men. Many of these may be obsolete. But two things are remarkable respecting them, viz.

(1) how some of them remain, and with but slightly altered dress;

(2) how those that do not remain often embodied some principle to which all growth of time has shown a growing importance to belong. These earliest customs of men, recorded in Scripture, seem, further, not only to have embodied certain principles, but passed, as they often were, beneath the eye of God, we may feel that they did something more—they enshrined with a real sacredness and invested with a special honour the principle that was to last and to gain in significance when the outer shell of custom or form was withered to nothing.

The ceremony which set forth the making of a king of Israel was that of anointing. This was the third time David had been anointed. But these successive acts of anointing were not vain repetitions. The first was his private anointing, by Samuel, according to God's word and according to God's private call (1 Samuele 16:1, 1 Samuele 16:12, 1 Samuele 16:13).

The second was when David became king over Judah, and when the call and the willing consent of his fellow-men, and of those up to this time his fellow-citizens, were added to the Divine appointment (2 Samuele 2:4). And the third was on the occasion before us, when the heads of the whole people, with hearty unanimity, added the sanction of their presence and consent.

Now, therefore, the anointing was finally performed. It was a ceremony, but not one destitute of meaning and of usefulness. It marked David to the eyes of all the nation as their "feeder and ruler," appointed of God, accepted of themselves. And it reminded himself of the solemn responsibility laid upon him to fulfil his duty to men as under the commands of God.

II. THE CONDITION PRECEDENT TO IT. "David made a covenant with them… before the Lord." Beyond doubt, the choice and the call and the ordination of David were all of God. Beyond doubt, nothing could be safer or better for all the people than to accept his deed and appointment unquestioningly. But there are ever an earthly order and a visible sign of some kind for us men, answering to the Divine will These God does not only permit, but, as we believe, he enjoins them.

It is another indication of the fact that God would ever be lifting our level nearer his own. The exact matter of the covenant is not here given us, nor in fact in any of the parallel places. Yet with very little hesitation we may say that we hear the echoes of it from the deathbed of David (2 Samuele 23:2). It consisted of a solemn mutual engagement—he "to rule just, ruling in the fear of God;" they to follow and obey.

God's covenants with man at any and every time are of the nature of free promises of mercy and grace, but of what in their very nature require the loving acceptance and use of them to impart availingness to them and to keep them availing, and this is the only kind of condition attaching to them—no meritorious condition. But in the fact of this covenant being made, and in the fact of its being so explicitly recorded, we have an evidence of God's condescending attention to our mutual relations.

Though he it is who with sovereign right elects and with the right of a sovereign voice calls one and another to pre-eminent place and authority over us, yet he bids us see and watch the thing that is transpiring, and insist upon the right and just being done, and he submits his own choice to the verdict of the conscience of his people. We have a great ecclesiastical principle, in embryo, as we might suppose, an instance of God's royal conge d'elire, entrusted to the elders of all Israel, and not formally put into effect by these until his own chosen one has entered into a covenant with them.

III. THE MORAL SUPPORTS NECESSARY TO THIS KING-MAKING. Remarkable, and in some respects even unique, as was the raising of David to be king, in this final appointment and anointing of him, yet it follows the lines of any other high appointment to command of one man amongst his fellow-men.

He is not really and for ever to be hedged in as a divinity, nor of divinity, except as this highest power works by human agency. The higher such a position is, the more necessary is it that it be not artificially dissevered from the aid, the approval, the moral influence of others. The exalted individual's temptation to forget this, and even to override it, has very often been unceremoniously enough called to account and fiercely rebuked.

The hierarchy that obtains in human society, in the human family, may be accepted as an incontestible fact, and, therefore so far forth as authorized of nature. But neither ought this to be strained or exaggerated. Much less are we to create, favour, or permit violent gaps between rank and rank, class and class. The most insensible gradations from rank to rank and class to class make the strongest, safest society.

History proves, by instances almost innumerable, that to disbelieve and affront this principle is disaster, but to set it at nought and defy it is to court destruction, and that without remedy. We must not overlook the significance of the expression that "the chief of the mighty men whom David had" neither held themselves aloof from him nor were held at a distance by him in his new greatness. They stood near the throne.

They helped to uphold its dignity and the authority of him who sat upon it. There is really no such thing as actual irresponsibility between man and man. None is so strong as to be able to beast himself independent of the help, the love, the good opinion of his fellow-men. Conscience only can claim for itself the prerogative of freedom to do and speak as though irresponsible to man, but even these noblest displays of human power and virtue do not practically deliver from the consequences and the patent fact of responsibility; while in all inferior attempts the power is weakness, and the travestie of the virtue is the licence of vice.

But no, David's mighty men strenuously held by him, and they were in turn seconded by the entire of an enthusiastic and faithful people. Their one combined aim was to put stability into his kingdom and to make him a strong and prosperous king. And it was all "according to the word of the Lord concerning Israel." Happy king! happy people! David had not to pay the very common penalty of exaltedness and empire.

The people were a willing people in the day of his power. Would that it may last, last to the end—must have been the ardent wish of every patriot that day—the humble prayer of every earnest, spiritual Israelite!

1 Cronache 11:15-13.-The bravery of David's three mighty men, and the better bravery of himself.

The graphic narrative of these verses needs no interpretation in the sense of either criticism or explanation. It offers itself, as it were, exclusively to the use of instruction, and to the illustration of the possibilities of human character. In doing so, it brings to view something of the weakness, much of the strength; and not least what is of the Divine in that character. Lessons manifestly present themselves from the consideration of the conduct of the three brave warriors in the first instance, and then of that of David by himself. Let us notice —

I. THE CONDUCT OF THE THREE WARRIORS.

1. Their courage. It was, perhaps, the least part of their excellence at this time. They were trained to deeds of dash and daring. They took pride in these. They were, by natural constitution and temperament, and now by some training and practice, predisposed to them. Their courage, therefore, must be somewhat the less reckoned to their praise, as containing but small measure of effort of any moral element.

Possibly we ought even to deduct some little from it, as laying itself open in a degree to the charge of recklessness, on an occasion which was not one of absolute necessity in one aspect, nor of any moral necessity in another. Yet, nevertheless, if we cannot but admire the self-risking bravery, we shall not do wrong in crediting it with some intrinsic claim to commendation. For, to say the very least, how well it contrasts with the carefulness, the cautiousness, the lingeringness of cold self-calculation! And how well it illustrates how quality resides still in human nature which on occasion—if only the occasion be an altogether worthy one—can achieve very great things!

2. Their utter unselfishness. At all events, there is not the slightest trace of selfishness in what they did. They ran not for a prize of honour or money. They expect no crown, no garland, for their achievement if they shall be successful. The pleasure of ministering to a master they serve and love is the only reward they appear to contemplate.

3. Their spontaneous service. They wait for no command, nor even for a request. They do not so much as hear a wish, so uttered that they could interpret it into the nature of an intended hint or suggestion. They overhear only, and what they overhear is the sighing out of a wish. And probably it was the naturalness and the homeliness of it which helped much to move them—the deep-drawn breath and the utterance of heart which was recognizable in it, though the expression but of a bodily appetite.

What chords, strange to say, one sentence, one tone, of nature's own voice will have efficacy to wake in the hearts of others, and, to the testimony of human goodness be it said, not least so when the voice is a voice of want! "God loves a cheerful giver," a willing workman, an obedient servant; rarely indeed does he behold more than this. For we cannot anticipate his command, nor run before his thought, nor be freer than his will.

Yet let us feel it thus, not as from man to God, but as from man to man. If it be part of his glory and not the least of the tokens of his pitiful mercy to us feeble, faltering, limping full oft, that he take the will for the deed, and accept the thought for the act, how well must the sight suit him as some sign of nature's return, when he may see the deed of any one of us to a brother or sisters "swift to the thought or wish divined, swift to the sigh o'erheard."

II. THE CONDUCT OF DAVID. And we note that it is marked:

1. By a mistake of the tongue. We may allow that there was everything that there could be under the circumstances to palliate the mistake of a great man and a good man. But for that very reason let it be the more closely scanned. The facts were simply these. Here is a man whose slightest word will be likely to go further far than the entreaty and the argument and the urgent, plaintive expostulation of others.

His position, his character, the known character of those now around him, the crisis of the hour, which witnessed such flush of military excitement in the royal camp, all argue this. Then that was the greater reason why, amid many a thought within, and the glowing of feeling, a special guard be put on the tongue. Yet the wish itself was an innocent wish, the outcome of a most innocent appetite, universally allowed to be at the same time an imperious appetite—innocent if gratified, agonizing if denied.

Even Jesus, and on the cross, said, "I thirst." But David's was not a cry of mere thirst. It was not merely a sigh for the relief of thirst. If the thirst had been severer the evident probability is that it would not have been the water of Bethlehem's gate, but some nearer and some more possible, which would have been invoked. Or, again, we may not grudge to take into account the praiseworthy class of feelings on which David's mention of Bethlehem's well drew.

Home, and youth, and memory, and affectionate associations all contributed to it. Yet the "whole array" and complete circle of explanation and palliation constitute the happier condition for decisively settling the problem. These all, we are reminded, must under certain circumstances be "blown away." They all must yield to facts. They only garland the victim if allowed to remain. It seemed harsh when once Jesus, of gentlest lip, said, "For every idle word that men shall speak" they shall be brought to judgment, and shall give account.

How often, how genuinely, that has struck men, and good men, as "a hard saying"! But, after all, what is there like facts for "bringing men to judgment"? And the fact here is that "the word," inopportunely sighed out with ever so much feeling, on the part of a good man and a great man, who hadn't a wish or an idea of doing harm, produced effects immediately, at the very thought of which but a few hours after he himself shuddered again.

It teaches us, great and small, how great is the peril of the tongue, and that the more pensive, tender, pathetic tone may be the more mischievous one. Born of the heart, it knows and exerts its energy to touch heart again, and its sphere is amid material the most dangerous because the most explosive.

2. By a noble, practical acknowledgment of the mistake. David shuddered to think of the narrow risk which had been just challenged, and, though it was now safely escaped, he refused to drink that water. How soon, by the way, mind can conquer body, conscience can master appetite, deep moral and religious feeling put to flight sentiment, and the flash of conviction scathe like lightning a whole host of excuses! This acknowledgment of mistake on the part of David was all the more noble:

(1) Because it was practical. "He would not drink of it My God forbid it me, that I should do this thing… drink the blood of these men that have put their lives in jeopardy; for with the jeopardy of their lives they brought it." David does not underrate the moral aspects of what had been taking place, and which was distinctly due to himself. He does not allow the plea that, as the mischief has been done, the only thing now left was to make the best of it.

There was great moral honesty in this, loyal and even severe fidelity to conscience and its upbraidings, when he at once determines that he can take no advantage of enjoyment or of use from that water. And from the midst of error there rises up with fragrance a pure testimony to the moral feeling and moral principle of the wrong-doer. The recovery and return from their mistakes of those who essentially desire and follow after the right and good, wonderfully contrast sometimes with the corresponding sequel in the case of others

(2) Because it had to run the gauntlet of some of the most painful of all kinds of misunderstanding. It lay itself open to a suspicion of ungratefulness, that would seem the greater in proportion to the greatness of the efforts which had been made and the risk run. The appearance of ingratitude at such an untimely Juncture, in presence of such devotion, was the appearance which a keen and noble sensibility would shrink from above everything else.

How much man will do at one time to save appearances, at another to court appearances! but what a test of principle, of resolution, of moral bravery, it is when sometimes a man is called on to set at naught appearances, and confide himself to right alone and to present conviction alone.

(3) And lastly, because of the homage which David paid to a principle distinctly religious as well as moral. David did not throw the water away, he did not give it to another, he did not beg the heroes avail themselves of it, but he "poured it out to the Lord." This was, no doubt, from his point of view and for his time of day an act of religion. That which was sacred with human life owns to one sovereign Proprietor alone.

A lui Davide lo prese, con fede nella sua esistenza, con fede nella sua vigile attenzione e supervisione, con fede nella sua gratificante provvidenza. Si può ritenere, infatti, aperto alla possibilità che a Davide sia stato permesso di sentire nel proprio atto il significato del sangue del sacrificio. Questo, a beneficio di chiunque esso sia, deve essere versato davanti al Signore Dio stesso, se deve avere qualcosa o! l'efficacia dell'espiazione e dell'espiazione.

Mentre per un momento dovremmo pensarci su questo aspetto, ci può essere insegnato, sia per David che per noi stessi, questo. colui che sacrifica al suo Dio ciò che più desidera, troverà proprio in mezzo a quel sacrificio il principio, l'impegno, la sicura speranza della vita stessa.

OMELIA DI JR THOMSON

1 Cronache 11:2 .-Un vero capo.

La vita di David era composta da diverse fasi successive; e, mentre leggiamo la sua biografia e così tracciamo il suo corso, vediamo chiaramente - ciò che all'epoca non poteva vedere - come una posizione, un'esperienza, si preparasse per la successiva. La sua giovinezza fu una preparazione per la sua virilità, la sua vita di corte per il trono, l'esilio per il potere, il governo di Giuda per il dominio sull'Israele unito. I sette anni durante i quali il figlio di Saul regnò sulle altre tribù furono gli anni del regno di Davide su Giuda.

Alla fine di questo periodo, dopo la morte di Isboset, gli anziani di tutto Israele andarono da Davide a Ebron e gli offrirono la corona. Questa fu l'occasione in cui resero il riconoscimento: "Anche quando Saul era re, tu eri colui che conduceva fuori e portava in Israele". Questo era un riconoscimento delle qualità innate della vera leadership, sollecitata dalle circostanze e coltivata dalla responsabilità e dall'azione.

I. UMANA SOCIETA ' E' , SECONDO PER LA NOMINA DI DIVINA PROVVIDENZA , COMPOSTO DI LE LEADER E IL LED .

Mentre nel governo c'è molto di artificiale, c'è un fondamento naturale per le relazioni che sussistono. I genitori dirigono il corso dei loro figli; i fratelli maggiori in una certa misura quello dei minori; il capace, il sicuro di sé, l'esperto, sono i leader naturali del timido e del sottomesso. In tutte le comunità umane nascono capi di uomini. Se tutte le distinzioni fossero abolite oggi, domani rinascerebbero in altre forme. C'è senza dubbio ingiustizia in molti assetti politici e sociali; ma mentre l'acquisizione e l'uso ingiusto dell'autorità sono dell'uomo, il principio dell'autorità è di Dio.

II. LEADERSHIP SPESSO CHIAMATE OUT GRANDI QUALITÀ . Il fatto che un uomo sia posto in una posizione di influenza e di autorità è sicuro, se è capace e forte e sotto il dominio di alti princìpi, di suscitare le sue migliori e più utili qualità. Specialmente una tale posizione favorirà abitudini di giudizio sano e decisione rapida, abitudini di autocontrollo e fiducia in se stessi, un giusto discernimento del carattere e attitudine a riconoscere capacità e affidabilità negli altri.

È così che una posizione elevata è adatta a condurre a una posizione ancora più elevata (vedi questo mirabilmente mostrato in "Philip van Artevelde" di Henry Taylor). Era la guida che faceva del pastore figlio di Iesse il guerriero e re d'Israele. Come in altri dipartimenti della vita, anche qui l'esercizio favorisce la forza e lo sviluppo. Nessuno si sottragga alla responsabilità di guidare gli altri quando la Provvidenza lo chiama a quest'opera; forza e saggezza saranno "come il suo giorno".

III. IT IS PER IL VANTAGGIO DI COLORO CHE SONO LED QUANDO UN IDONEO E CAPACE LEADER VIENE FORNITO DA LA DIVINA RIGHELLO .

Il potere di "usare e non volere" è molto forte. Quando gli uomini sono stati abituati a essere guidati bene, la loro fiducia nel loro capo cresce rapidamente e il loro attaccamento si consolida nel tempo. Quando il trono fu vacante, gli occhi di tutto Israele furono rivolti a Davide. La loro esperienza della sua abilità e del suo valore, la sua designazione da parte del profeta di Dio, erano le indicazioni per loro che il figlio di Iesse era l'uomo giusto per regnare su di loro.

Gli eventi hanno dimostrato che non si sbagliavano. Il dominio di Davide fece del popolo eletto una grande nazione e lo preparò per il lavoro assegnatogli dal governatore teocratico. C'è in questo passaggio una lezione particolarmente adatta ai giovani di abilità, istruzione e posizione. Per tale Dio nella sua provvidenza ha sicuramente un lavoro da fare. Spetta loro attendere con calma e pazienza le indicazioni della Divina Provvidenza, nella persuasione che la fedeltà e la diligenza nel dovere presente sono la migliore preparazione per le responsabilità future. È prerogativa di Dio formare l'operaio e provvedere al lavoro. — T.

1 Cronache 11:3 . - L'adesione di David.

Con questo capitolo inizia un'altra parte di questo Libro delle Cronache, che, da questo punto in poi, si occupa del regno, del personaggio e delle gesta di Davide, re di Giuda e di Israele. La sua adesione, raccontata in questo verso, occupa di conseguenza una posizione di interesse e significato nella narrazione. Il punto particolarmente degno di nota nel linguaggio di questo versetto è la combinazione dell'azione divina e umana nella nomina di Davide al trono. Questa combinazione, particolarmente evidente nella storia dell'Israele teocratico, è realmente discernibile dalla mente che riflette in tutti gli eventi della vita e della storia. Osserva —

I. L' AGENZIA UMANA che portò all'ascesa al trono di Davide. A molti occhi non era visibile altro che l'azione umana.

1 . Il suo carattere e i suoi servizi contraddistinguono Davide come l'unico sovrano di cui Israele potesse scegliere e fidarsi. Nato pastore, aveva ancora dentro di sé il cuore e il futuro di un re.

2 . Un'elezione popolare ha effettuato la sua elevazione. Era desiderio di "tutto Israele" che Davide si assumesse le responsabilità del governo. Nella sua elezione si è verificato il vecchio adagio: Vox populi vox Dei.

3 . Una requisizione senatoriale sanciva e imponeva la nomina popolare. "Tutti gli anziani d'Israele" sono venuti da Davide, per esprimere il sentimento generale e per preferire formalmente la richiesta nazionale. La nomina del re non fu opera di un momento di entusiasmo, non fu il capriccio di una plebaglia; era l'atto deliberato del più saggio e del più nobile della terra.

II. LA CAUSA DIVINA della nomina di Davide al trono. Questo potrebbe non essere stato evidente a tutti, ma è riconosciuto con giustizia dallo storico sacro.

1 . Previsione A Divine portato a David ' adesione s. Il linguaggio del popolo è molto evidente: "Il Signore tuo Dio ti ha detto: pascerai il mio popolo Israele, e tu dominerai sul mio popolo Israele".

2 . Una designazione profetica lo prefigurava. La nomina, così si legge, è stata fatta "secondo la parola del Signore di Samuele" Lo stesso veggente ispirato che unse Saulo fu incaricato di nominare il suo immediato successore.

3 . Un patto religioso ratificò la nomina di Davide. Quando "ha fatto alleanza con loro a Ebron davanti al Signore", ha agito secondo le sue convinzioni religiose, ma ha agito anche in modo conforme alla posizione teocratica di Israele. Chiesa e Stato non erano semplicemente alleati, erano identici. Niente di più naturale che una cerimonia sacra accompagni l'atto pubblico e politico.

Non c'è traccia di ambizione egoistica da parte di David. Ha riconosciuto le enormi responsabilità di regnare. E al cospetto di Geova i suoi sudditi si impegnarono a cooperare con il monarca nella ricerca del bene generale.

LEZIONI PRATICHE di grande valore sono suggerite da questo brano.

1. In all human history and biography there is a blending of the human and the Divine. Worldly men are in danger of looking only to "second causes;" possibly religious men may sometimes overlook these in an exclusive regard to the one great Divine Agent. We should seek the Divine in the human.

2. Elevation to great power involves great responsibility: A man who can think only of his own pleasure or magnificence, when Providence raises him to an exalted station, is not merely irreligious, he is unreasonable and unreflecting.

3. Social and political duties can only be discharged aright when fulfilled in a devout and prayerful spirit. The more responsible our position, the greater our need of a sincere confidence in the supreme Lord who is the supreme Guide of man.—T.

1 Cronache 11:7.-The city of David.

Hitherto the city which crowned the height overlooking the Kedren valley was known as Jebus, and was held by the "people of the land." But from this time forth it was known as "the city of David," and its stronghold, Zion, with Mille and the adjacent quarters, constituted the famous and historical capital of the united kingdom—Jerusalem. Observe the significant name here given to it. Jerusalem was called "the city of David because it was—

I. THE TROPHY OF DAVID'S VALOUR. It was his prowess and that of his captain, Joab, that wrested the stronghold from the hands of the heathen.

II. THE STRUCTURE OF DAVID'S REGAL MAGNIFICENCE AND WARLIKE STRATEGY, Probably before this time it was nothing but a primitive fortress, strongly placed upon rocky heights. But David "built the city round about," and "Joab repaired the rest of the city." Henceforth "Jerusalem was a city compact together."

III. THE SCENE OF DAVID'S REIGN. Hebron was too far south to be a suitable capital for the united kingdom. Nature made Jerusalem for a metropolis. Here the king lived and ruled, prospered, sinned, suffered, and died.

IV. THE SEAT OF DAVID'S LINE. His son Solomon and the successive occupants of the throne of Judah held sway in this city, and some of them added to its splendour and its strength. Amidst its varying fortunes, its sieges, its dismantlements, its rebuildings, its festivities, Jerusalem retained the imperishable interest conferred by its association with the great founder of the Hebrew monarchy and dynasty. It was itself a memorial of its founder's name and life.

V. THE SCENE OF THE MINISTRY AND OF THE SEPULTURE OF DAVID'S SON AND LORD. Many of our Saviour's miracles were performed, many of Christ's discourses were delivered, in Jerusalem.

It was over this city that Jesus wept; it was this city that Jesus entered in his lowly triumph; it was in this city that he died, for "it could not be that a prophet perish out of Jerusalem;" and after our Lord's ascension, when his apostles preached his gospel, they were instructed to do so, "beginning at Jerusalem."

VI. IN ITS DESOLATION AND DESTRUCTION IT FURNISHED AN EXAMPLE OF RETRIBUTIVE JUSTICE EXECUTED ON DAVID'S POSTERITY. David's nation rejected David's Lord, and, according to his own prediction, their unbelief involved their metropolis in ruin.

"It moves me, Romans!
It confounds the counsel of my firm philosophy,
That ruin's merciless ploughshare should pass o'er
And barren salt be sown on yon proud city!"

T.

1 Cronache 11:9.-David's greatness.

From the time that the king began to reign over all the tribes of Israel his fortunes began to improve. Dark days had he gone through before; now the sun of prosperity blazed upon his path.

I. THE ELEMENTS OF DAVID'S GREATNESS. It consisted:

1. In warlike achievements. He was a man of war from his youth, and his manhood was occupied with the defence of his kingdom and the defeat of his foes.

2. In the valour of his captains. "Mighty men of valour" gathered around him, and contributed to his power and his fame.

3. In the prosperity of his people. That David's reign was an era of material prosperity is evident enough. If nothing else proved it, it would be established by the munificent offerings which the princes and the people presented at the close of David's reign towards the temple fund.

4. In the prevalence of religion. This appears from the establishment upon a grander scale of the Levitical and priestly orders, with the services, sacrifices, and festivals connected with the house of God. David's own psalms, sung as they were by the Levitical choirs, at once evidenced and furthered the prosperity of true religion.

II. THE GROWTH OF DAVID'S GREATNESS. He "waxed greater and greater." His career was one of continually advancing prosperity. As with most men favourably circumstanced, so in his case, success and prosperity were the cause of their own increase. "He went growing and growing."

III. THE EXPLANATION OF DAVID'S GREATNESS. "The Lord of hosts was with him." Cui adhoeres, praeest! the Lord God may better say than any earthly prince, He to whom I attach myself, he shall prosper. "The Lord of hosts was with David:"

1. To give him regal qualities.

2. To surround him with prudent counsellors, devoted friends, and faithful servants.

3. To give him favour with the people.

4. To reveal himself to his heart, as the Subject of praise, the Law of righteousness, the Lord of life.

LESSONS.

1. It is within the power of all Christians, by the use of the means of grace, to grow constantly in true excellence.

2. Only by the presence and aid of the Most High can we be justified in looking for progress and true prosperity.—T.

1 Cronache 11:11.-Mighty men.

Great epochs and great leaders call forth great men- In most nations' histories there are periods when greatness seems to spring forth spontaneously, and to display itself in all the departments of human activity. David had the power—distinctive of true leadership—of evoking, as it were, capable, valiant, and devoted followers. In his day and in the early periods of many nations, warlike qualities were needed, and the recommendations of physical strength and courage were the highest of all.

In more settled states of society and more civilized communities, gifts of mind are more prized than those of body. The qualities that are developed among nations are for the most part those which are demanded by the necessities of the times.

I. EXTRAORDINARY GIFTS OF BODY AND OF MIND ARE ALL FROM GOD. This is indeed true of all gifts. "We are his offspring." "In him we live, and move, and have our being." Yet how often is this truth forgotten in the presence of splendid endowments of strength and skill, genius and influence! Men take the praise to themselves for the powers which God has conferred, for the achievements which he has enabled them to accomplish. But it should ever be remembered that all human might is but a slight and evanescent glimmer of his glory.

II. EXTRAORDINARY GIFTS SHOULD BE EMPLOYED IN GOD'S SERVICE. There is a notion that high station and great genius absolve men from allegiance to the ordinary laws of morality and religion. What is regarded as proper for the multitude is sometimes deemed inapplicable to the exalted few.

There can be no greater error. Great men have great power for good or for evil, and in their case it is pre-eminently of importance that the "five talents" should be employed in the service of the Divine Lard, who has a rightful claim to their consecration. "Spirits are not finely touched but to fine issues."

III. EXTRAORDINARY GIFTS MUST BE ACCOUNTED FOR TO THEIR GIVER. There is nothing in the fact of their unusual number or magnitude that absolves from that responsibility which characterizes all moral and accountable natures. The Divine Judge will doubtless require a strict account at last. There is no principle more prominent in Christian teaching than this . "To whom much is given, of them much will be required."

CONCLUSION.
1. Let those amply endowed with natural gifts beware of pride. There is nothing so unreasonable, nothing so spiritually disastrous, as is this sin.

2. Let such "great ones" remember to render to Heaven grateful acknowledgments, for to Heaven such acknowledgments are assuredly due. "What hast thou that thou didst not receive? Who hath made thee to differ?"—T.

1 Cronache 11:14.-A great deliverance.

David, by the force of his character and the prowess of his arms, gathered around him many able, valiant men, who were a strength to himself and a protection to his kingdom. Of the thirty heroes most famous and mighty, some are recorded to have wrought great and memorable exploits. The passage before us relates a feat of arms performed probably by Shammah, one of these mighty men of valour. He attacked the Philistines, who were stationed in a field of barley or lentiles, routed and slew the enemy, and secured a victory for Israel.

It is observable that, whilst the valour of the hero is celebrated, by which a defeat was turned into a victory, the result is ascribed to Jehovah, God of hosts: "The Lord saved them by a great deliverance." This deliverance may be regarded as symbolical of that yet greater salvation which our redeeming and merciful God has wrought on behalf, not of Israel only, but of mankind—a spiritual and everlasting deliverance.

I. THE LORD IS THE AUTHOR OF THIS SALVATION.

1. His mind designed it. The gospel is the good news of Divine compassion, and the expression of Divine wisdom. It bears the impress of his character. It witnesses to his attributes. It is his supreme word to the children of men.

2. His Son achieved it. The battle was fought when Jesus lived, was won when Jesus died. He is the Hero who girds his sword upon his thigh, and goes forth, conquering and to conquer.

3. His Spirit applies it. The deliverance has to be effected, not only for but in every ransomed and saved one who experiences the Saviour's interposition and shares his conquest.

II. THIS SALVATION IS GREAT, BEYOND ALL COMPARISON, BEYOND ALL PRAISE.

1. To understand the magnitude of the salvation, consider from what the redeemed of the Lord are saved. Israel had been saved from the bondage of Egypt, and in this book it appears they were repeatedly saved from the thraldom of the Philistines. From how much worse a slavery—a captivity—are men redeemed by the grace of God our Saviour, which appeared in Christi The gospel announces release from the bonds of sin and the yoke of Satan.

2. Consider at what a cost we are redeemed. "Not with corruptible things, such as silver and gold, but with the precious blood of Christ."

3. Consider the nature of the safety—the salvation—which Christ secures for his people. It is not merely a deliverance from sin and death; it is a conferring of happiness, dignity, and joy; it is the impartation of the Divine favour, the bestowal of the Divine Spirit.

4. Consider its final, eternal character. It is a deliverance extending through time and into eternity, a salvation from which there is no return to bondage.

5. Consider for how great a multitude it is obtained. Many of all nations enjoy its benefits, and at last, "a great multitude which no man can number" shall join in the everlasting anthem ascribing salvation to God and the Lamb.

PRACTICAL LESSONS.
1. A great deliverance calls for great gratitude and great devotion from those who experience its blessings.

2. A great deliverance published is a great opportunity for the enslaved and oppressed. It is their privilege to accept the remission and the liberty proclaimed.—T.

1 Cronache 11:16-13.-The well of Bethlehem.

This is one of the most touching and poetical incidents in the romantic life of the son of Jesse. It exhibits him in a light in which we cannot but discern both his amiability and his piety.

I. DAVID'S DESIRE. He was, with his faithful band of valiant followers, in the stronghold upon the borders of the Philistine territory. The enemy were in possession of his native vale, the scene of his boyish happiness and youthful exploits. It was a position of danger and of privation—this which he occupied at this time. How natural, how human, his desire for a draught of the bright, cool water from the spring that gushed from the hillside near his father's fields! It was a longing for home, it was a clinging to the associations of childhood, it was the unchanged heart, that prompted the desire that found utterance in his words, "Oh that one would give me," etc.!

II. THE FEAT OF THE HEROES. The men David had around him were men ready for any daring exploit—bold, fearless, and prompt. Yet they had tender hearts, that could sympathize with such a wish as that their chief expressed. It was a gallant and heroic feat, this which they performed, in breaking through the ranks of the Philistines, and bringing to David the draught of water his soul desired from the dear well at Bethlehem.

III. THE SELF-SACRIFICING AND PIOUS ACT OF THE LEADER. David appreciated the faithfulness, the sympathy, the bravery, of the noble three. He could not drink the water, for it seemed to him like the life-blood of the heroes. It was too precious for any but for Jehovah. Accordingly he poured it out in a pious libation before the Lord, giving his best to God.

LESSONS.

1. The sacredness and beauty of human feeling. The associations of childhood and of home are precious, and it is no sign of weakness to cherish them.

2. The beauty of self-sacrifice. What more admirable than the willingness to run all risks to serve, to make happy, those whom we honour and love?

3. The supremacy of the Divine claims. God has a right to our hearts and to all that is dear to them. Withhold not from him his own.—T.

HOMILIES BY W. CLARKSON

1 Cronache 11:1. -Popular and royal wisdom.

All Israel now gave their adhesion to the person and house of David. The kingdom was knit together under one strong, wise leader (1 Cronache 11:1). In the act by which the national acceptance of David was declared and ratified we have a suggestive instance of —

I. THE WISDOM OF THE COMMUNITY. All Israel:

1. Made their choice with discernment. The nation did not act precipitately, blindly, with a rash and ruinous impulsiveness. It had good reason for what it did. It elected to elevate David to the supreme post because

(1) he could claim very close relationship: "We are thy bone and thy flesh;" a fact which ensured his deep interest and patriotism;

(2) he had rendered valuable service in past days: "Thou wast he that leddest out and broughtest in Israel" (1 Cronache 11:2);

(3) Divine designation: "The Lord thy God said unto thee," etc. (1 Cronache 11:2);—three excellent reasons for their procedure.

2. Acted afterwards with wise precaution, Instead of trusting absolutely to the lasting virtue of a good man, they bound him to royal fidelity with a solemn pledge: they met the king in Hebron, and "he made a covenant with them… before the Lord" (1 Cronache 11:3). This was most wise; they did not then know for a certainty what manner of monarch David would prove.

It would have been blind and foolish on their part, in the last degree, to have committed themselves absolutely and without any guarantee into the new king's hands. Here are lessons for all communities (nations, societies, Churches, etc.) for all time.

(1) Think well before taking an important step which involves large issues.

(2) Choose for a leader the man who is likely to cherish a real and living interest in the well-being of the community.

(3) Prefer the man who has given assurance, by past action, of integrity and ability.

(4) Make much of Divine indications.

(5) Have a distinct understanding, carefully and solemnly ratified, before actually entering on the new relationship. Let there be no possible mistake on either side as to what is expected.

II. THE WISDOM OF THE KING. David did two wise things on this occasion.

1. He commenced his reign over united Israel by an act of courage and patriotism (1 Cronache 11:4, 1 Cronache 11:5).

2. He gave prominence and power to the man who earned them by his merit (1 Cronache 11:6). Here are two lessons for leaders of all times.

(1) Strive to start well. To make a favourable commencement of a ministry, or of a government or office of any kind, is not everything; but it is much. It is a great step toward a real success; therefore, in beginning a new work with new workers, put forth the utmost energy and start promisingly.

(2) Show favour to the deserving. Let not kinship, nor friendship, nor the commendations of others, but personal merit shown in the face of duty and difficulty, be the condition of honour. Let the prize be to him who has won it. Partiality will soon destroy confidence and wear away affection. Impartiality will secure respect and love. Then as "David dwelt in the castle," will the wise leader of the community dwell in the stronghold of the esteem and affection of the Church or the community.—C.

1 Cronache 11:9.-God's enlarging presence.

If God is with us in the sense in which he was "with" David, we also shall "wax greater and greater."

I. HOW GOD'S PRESENCE PROVED AN ENLARGEMENT TO THE KING. It resulted in:

1. An increase in his territory. God prospered him in war; his enemies were beaten; his dominion was enlarged, so much so that the prophecy of Genesi 15:18-1 was fulfilled.

2. The growth of power and influence in his royal person. David became more and more established in the regard, the confidence, and the affection of Israel. The whole nation came to yield him a full and unhesitating allegiance.

3. The rise of national power and influence over neighbouring nations. The kingdom of Israel had been little or nothing to the surrounding peoples, Now, however, it acquired consideration. The potentates of the East were glad to make treaties, to be on amicable terms with Genesi 2:4. The enlargement of his spiritual nature. We cannot say that David's spiritual course was "the path of the just, shining brighter and brighter unto the perfect day.

" It certainly suffered temporary eclipse, even if it did not, after a certain period, steadily decline. But we may indulge the belief that, for some time after his elevation to supreme power, it was not only in circumstance but in soul that he" waxed greater and greater."

II. How GOD'S PRESENCE IS AN ENLARGEMENT TO OURSELVES. If God be with us, with his Divine favour, with his providing and protecting care, with his Spirit's influence, it may be that he will give us enlargement in the shape of:

1. Temporal prosperity. He may "set our feet in a large room" (Salmi 31:8). We may be made by him to "wax greater and greater" (see 1 Timoteo 4:8). It is certain God will grant us increase in:

2. Our views. We shall see, know, understand, more and more of himself, of ourselves, of the meaning and the capacity of our human life, of his holy will as revealed in his Word.

3. Our affections. He will "enlarge our heart" (Salmi 119:32). We shall embrace more in our kindly sympathies. Our purer, nobler, more generous feeling will flow forth to all those who are the most necessitous—to the "little ones" of Christ, to "them that are a far off."

4. Our influence. We shall become more of a blessing to those with whom we have to do. As God teaches us, disciplines us, ennobles us, we shall have a gathering and growing power over our kindred, our associates, our neighbours.

5. Our hopes. These will be gradually withdrawn from the small circle of time, and reach forth into the vast amplitude of eternity; and they will become ever higher and nobler as immortal life presents itself to us less as a mere endless enjoyment and more as a ceaseless service.—C.

1Ch 11:10-14, 1 Cronache 11:20-13.-The moral of the mighty men.

We may learn from this record of gallant exploits and of the names of David's mighty men —

I. THAT NO MAN, HOWEVER GREAT AND WISE, CAN DISPENSE WITH THE CO-OPERATION OF OTHERS. David's elevation to the throne was largely due to his own character and to his own deeds.

That was noble and winning; these were great and worthy. But he could not and would not have become king over all Israel, had not these mighty men "strengthened themselves with him… to make him king" (1 Cronache 11:10). And though the power and glory of his long reign were, to a great extent, the product of the king's own wisdom, valour, and loyalty to Jehovah, yet the deeds of his mighty men had much to do with the triumphs he won and the power he wielded.

No Christian leader can accomplish great things without an active following on the part of brave and true men, who "strengthen themselves with him." Around the illustrious men whose names are household words and who wrought great things for Christ and for the world, there were gathered others, less in moral and spiritual stature than they, whose names were unwritten or have faded from view, but whose co-operation ensured success. All who would accomplish much must know how to surround themselves with others who will second their work and sustain their hands.

II. THAT MEN MAY SERVE A GOOD CAUSE ANIMATED BY VARIOUS MOTIVES. It is impossible to suppose that all those who "strengthened themselves with David… according to the word of the Lord" (1 Cronache 11:10) took their part, then and afterwards, solely on the ground that they were thus carrying out the Divine will.

Doubtless they had their personal ambitions. The court at Jerusalem was not without its rivalries and jealousies. The mighty men were no doubt stirred to more daring deeds because they hoped to "have a name among the three" (1 Cronache 11:20, 1 Cronache 11:24), if not the "first three" (1 Cronache 11:21); or among "the thirty" (1 Cronache 11:25), if not the three; or to be counted among "the valiant men of the armies" (1 Cronache 11:26).

In our Christian warfare we should be actuated by the very highest considerations—by the love of Christ and the love of man. we may also be affected, may let our zeal burn more steadily and brightly, by considerations less lofty than these—by the desire to gain the approval of our leaders, by the hope of a large reward, etc.

III. THAT MEN MAY DEDICATE THEIR PHYSICAL PROWESS TO THE SERVICE OF GOD AND OF THEIR KIND. The worthies whose deeds are here recorded were rendering a not unimportant service to their race.

The reign of David had a certain serious bearing on the whole plan of Providence. It was, perhaps, an essential link in the whole redemptive chain. In this light the exploits of these heroes, who helped to place David in regal power and to sustain him on the throne of Israel, formed a contribution to the work of God and the redemption of man. The tendency of our nature is to overestimate such brilliant feats as those of this chapter (1 Cronache 11:11, 1 Cronache 11:20, 1 Cronache 11:22, 1 Cronache 11:23). But it is possible, by a reaction of thought, to under-estimate them, and even to deny them a place in the account of honourable service. Physical prowess has served and yet may serve the cause of truth, righteousness, wisdom.

IV. 'THAT USUALLY IN OTHER WAYS THAN THESE GOD ASKS AND ACCEPTS OUR SERVICE. Now, in these Christian times, it is

(1) by moral rather than by physical courage;

(2) in obscurity rather than in distinction;

(3) with the sword of the Spirit rather than with the sword of steel, that we are to win victories and render service to our Lord.—C.

1 Cronache 11:15-13.-A royal afterthought.

This is a beautiful and touching episode in the military career of David. It brings out both the weakness and the strength of the Hebrew monarch.

I. THE KING'S MOMENTARY INCONSIDERATENESS. (1 Cronache 11:17.) David was not by any means thoughtless of his subjects. He was not made of the hard material of which some celebrated adventurers have been composed, which made them utterly heedless of the losses and sufferings of their followers.

He had a warm and generous heart. But on this occasion he was betrayed into an inconsiderate act. When his thirst could not possibly be allayed without placing the lives of his men in the most imminent risk, he should have borne it in silence rather than have uttered his wish for water. He should have remembered that the wish of a sovereign would probably be interpreted as a command, or be seized upon as an occasion for distinction or a means of securing a large reward. To such default all men are liable. It requires unceasing prayer and sleepless vigilance to avoid being surprised and "overtaken in a fault."

II. THE DEVOTED LOYALTY OF HIS FOLLOWERS. (1 Cronache 11:18.) Three of his mighty men no sooner heard his utterance of strong desire than they set out to gratify it. Daring the utmost danger, their life in their hand, they "brake through the host of the Philistines, and drew water out of the well.

" David had the rare faculty of attaching men to himself with enthusiastic devotion. He won, not only the fidelity, but the eager and loving devotion of his servants. Surely his "greater Son," the Prince of Peace, is far more worthy of the unhesitating, uncalculating devotion of his subjects. Surely they should eagerly watch his eye, should spring to do his bidding, should joyfully run greatest risks and make largest sacrifices to fulfil the good pleasure of his will.

III. THE REDEEMING AFTERTHOUGHT. (1 Cronache 11:18, 1 Cronache 11:19.)

1. David disallowed his own selfishness. It is our habit to cover our wrong deeds with plausible pretexts. Our ingenuity is generally equal to the discovery of reasons which will extenuate or justify our errors and our sins. David might have done the same had he been less worthy than he was. But he took the nobler course. He rebuked himself and disallowed his deed, He shrank from the act of profiting by his own inconsiderateness.

God forbid... shall I drink the blood of these won," etc.? Well would it have been for this oppressed world of ours if its kings and rulers had always shrunk thus from "drinking the blood" of the people. In itself it is doubtless better not to err than to err and afterwards to withdraw, but it is difficult for us not to be glad that David was guilty of this momentary thoughtlessness, inasmuch as it was directly followed by this noble and most honourable afterthought, that he would not gratify his taste through an act which had imperilled the lives of his followers. It was the readiest and most practical way of rebuking himself.

2. He rose into the region of self-denial and devotion. He "poured it out to the Lord." He made it quite impossible for him to drink, and, at the same time, he offered an oblation unto the Lord. Seldom does so unpromising a commencement issue in so excellent an ending. But for the profoundly religious character of David, it would not have done so. We learn that:

(1) Deep-seated principles of piety and virtue should correct a mistake into which we may be surprised.

(2) That self-denial and devotion are truer triumphs than military conquests. We do not think much of Jashobeam's exploit (1 Cronache 11:11), but we shall never forget this penitential, self-sacrificing deed of David.—C.

HOMILIES BY R. GLOVER

1 Cronache 11:1.-The promise fulfilled.

"They anointed David king over Israel, according to the word of the Lord by Samuel." David had a great promise given him. It was given him early in his life to inspire the noble purpose, and to make possible the necessary patience. You and I have great promises, given us, not when in sight of the longed-for good, but when it is yet distant and far away. Such promises are our morning stars, as they were David's.

Often, however, to David the fulfilment of its promise seemed an impossibility. Often to us the obstacles to the fulfilment of our promises seem many and insuperable. It is worth while to linger and to observe how calmly and straight God's providence marched onward to the fulfilment of its promise in his case, and to gather thence some deepening of our confidence that it will march straight on to the complete fulfilment of every word on which he has caused us to hope.

I confine myself to this one point, not dwelling on some important points likewise suggested here. Others may mark this to indicate the fact that ultimately the people are the source of all power in the state; or may single out the word "covenant" here, and dwell on the fact that David is the first example in history of a constitutional monarchy. We look above and beyond these things, to a Divine Giver fulfilling a long-despaired-of promise. That the precedent may have all its weight of consolation for the despairing inheritors of God's promises, let us mark successively —

(1) The seeming impossibility of this promise being fulfilled; and

(2) its blessed and complete fulfilment.

I. OBSERVE THE SEEMING IMPOSSIBILITY OF DAVID'S PROMISE BEING FULFILLED. NOT many arguments are usually needed to drive us to despair. Many of us when all is brightest cannot believe the good word spoken to us. How much more David might have concluded that the fulfilment of this promise was utterly outside the reach of all possibility! Look at the arguments of despair with which Satan could assail him.

1. There was already a monarch established in his throne. The choice of the whole people. And at the time the promise was made to David everything indicated he was the worthy choice of Israel. He had the hold which popular election, Divine approval, a generous disposition, great physical courage and prowess, great natural kingliness, conspired to give him. Nor had he any lack of heirs.

There were three conspicuous sons—Jonathan; Abinadab, Melchi-shua, all worthy to succeed him. One of them, by his noble generosity and kindness, which blended with the noblest martial qualities, made him the darling and pride of the nation. There were other sons and grandsons. How was it possible that all these should be superseded and he made king? Especially impossible would this seem when he remembered that:

2. He did not belong to a tribe whose rulership would be acceptable to Israel, and did not even belong to the chief family of that tribe. Ephraim aspired to be the leading tribe of Israel. Her land centrally situate, she had been, from the days of Joseph downward, the leading tribe. They might as their first king accept a man of Benjamin, not caring to press their claims when they were securing one from a tribe always in friendliest alliance with their own, and too small to dream of rivalling them in importance.

But would Ephraim ever admit Judah her rival to give Israel a king? And even if they were willing, would the great families of Judah accept that of Jesse as the royal house, when the family of Caleb was still found in Hebron? Yea, if they were willing, would his own family be? There were his brothers, great in warlike force; the eldest sufficiently kingly for Samuel to deem him the chosen of the Lord.

There was his uncle Joab, probably no older than himself, and his brothers, all of them capable of ambition. Why should he be the one? Did his pride or legitimate complacency venture to go back to the great day at Ephes-dammim when he slew Goliath? There was Eleazar, who in the same conflict had supported David and won a great renown, and Jashobeam, who "slew three hundred at one time," and half a score of others who had done deeds of romantic fame. So that even before the enmity of Saul broke out there was enough to make David despair of his ever seeing the promise fulfilled. Then next:

3. Saul with all his forces sets himself to destroy David. The insanity that overtook Saul seemed to leave David no hope. The enmity so persistent; the whole soldiery of the kingdom available and employed to seize and destroy him; the land a little land—not much larger than Yorkshire;—what chance was there of surviving such a pursuit? The only defenders he could find were the rabble of outlawed people or men of broken character and fortunes, who could not lose by any change, but possibly might gain.

Should he meet Saul in battle, his name would have a stigma of rebellion fatal to all kingly hopes. Should he avoid a battle, it was hard to see by what other means he could avoid the certain fate which seemed awaiting him. And when year after year this lasted, and David was "hunted like a partridge on the mountains," how inevitably would all hope of the fulfilment of God's promise fade from his soul I And yet the greatest difficulty of all remains to be noted. At last he cuts the knot of suspense, and, giving up all hope of the crown, he seeks to secure his life, and actually:

4. He enlists in the service of the enemies of Israel. We know not with what reservations he enters the service of Achish, whether he had intended the treason of fighting against Israel, or the treason of siding with Israel against the Philistines after receiving their hospitality and pledging faithfulness to them. Despair was working its usual folly and recklessness; and he had put himself in one of those false positions which are above all things to be avoided.

And doing so, he not only abandoned for ever all thought of being king, but seemed to make the throne impossible. But even here God steps in, and, by raising up opposition on the part of the lords of the Philistines, saves him from the shame which would have dishonoured him whether he had fought against Israel or Israel's enemies. But put all these together: the settledness of the dynasty of Saul; the disadvantages of David's birth; the persecutions of Saul; his own break-down in faith;—and would you in his circumstances have been ever able to hops for the fulfilment of this great promise? Would you not rather have looked back on it as the dream of a friendly nature and as nothing more? Are there more impediments to-day in the way of God's promise to you being fulfilled than studded the way to the fulfilment of these? Yet observe, spite of all these impossibilities —

II. THE COMPLETE AND BLESSED FULFILMENT OF ALL GOD'S PROMISES. Consider how many things go to this.

1. There is the opportunity for making himself known to all Israel.

2. Then, by marvellous providential deliverances and by restraints on the heart of Saul, every effort to destroy David is frustrate.

3. Then, God saves him from himself, from the complications of his own despair, by keeping him entirely out of the war between Saul and the Philistines.

4. Then, Saul and his three sons fall together at Gilboa, and the only son of Saul remaining is one without any of the strength requisite for kingship. The house of Judah accepts him as the ruler fittest to secure them from the Philistines, one whose very name is itself worth an army. And Benjamin, nearest to the Philistines, is glad to do the same. Then, while the conflict with Ishbosheth has the minimum of slaughter that could be found in civil war, it daily made the eminence of David more conspicuous.

And so it happens that, without any effort, toil, or solicitude on God's part, all things are brought round so perfectly that at last all the tribes of Israel come and invite him to be king. And that at the right time, viz. as soon as he was fit for such a post. He reached it and held it forty years in the richest manner; his kingdom reaching dimensions and prosperity hitherto never dreamed of, and being transmitted to a long line of descendants, seventeen generations holding the throne before the Captivity broke the line.

And even so, what is impossible with man ever proves to be possible with God. And the promise made to you—of pardon of your repented sins, or of grace to conquer indwelling evil, or of answer to your prayer, or of perseverance to the end, or of daily bread, or of help in every time of trouble—however impossible its fulfilment may seem, will be perfectly, easily, richly fulfilled by him whose love and power know none of the limits within which we have to work.—G.

Verse 10-12:40.-The groups of heroes.

"These are the chief of the mighty men whom David had." This roll of ancient chivalry is worthy of a little notice. Men of valour consecrating that valour to service of David and their country, emulating each other's deeds and all abounding in service to their land, their numbers, association, prowess, has charmed many a reader and inspired through many generations a grand succession of heroic souls. As courage is a constant requisite in all directions, let us study this singular group of valiant men, and observe how ―

I. HEROES COLLECT ABOUT A HERO. There are few qualities which are not more or less contagious. Corruption corrupts, and strength invigorates others. Honour sets its fashion, and vice finds many to copy it. The bad man has to answer, not only for the harm he does, but for the harm that he leads others to do. The good man has the reward of his service, which is great, but of his example as well, which is greater still.

Here we see that one hero makes a multitude. After one man has fought and slain a gigantic foe, Benaiah can do the same. And Jashobeam and Eleazar can do their marvellous deeds, slaying foes by hundreds who come against them. The nobility of David's nature attracts and elevates kindred spirits. It attracts them; for even when an outcast and exile, they collect about him (see 1 Cronache 12:1.) in the cave of Adullam and in the land of the Philistines. All Saul's authority as king and kinsman does not prevent many of the bravest of the Benjamites attaching themselves to David, even in Saul's lifetime. A Moabite, and an Ammonite were among his chief captains; a Hittite, one of his thirty knights; from beyond Jordan many gather to him; and later on, from every tribe of Israel some are attracted to his standard.

There is such an attraction about every great soul. The law of gravitation, I suppose, is true of souls, that they attract each other in the ratio of their masses; and if a nature be tenfold grander than another, it has tenfold more attraction. Great men cannot help attracting, and men less great from feeling the force of that attraction. And when the greatness is the rounded greatness in which generosity of nature meets with courage and with wisdom, there is no bound to the attraction exercised and the devotion yielded.

If God has made you a kingly spirit, you need not be over-solicitous about the recognition of your claims. He whom God makes to be master is master by a law of gravitation, and finds his level as naturally as material things find theirs. Impatience to reach your throne only delays it. Be still, and if God means you to rule, there is nothing more certain than that you will. Meanwhile, as perhaps you have not that part to play, attach yourself as a learner and a follower to him whom you find better and wiser than yourself, and, sitting at his feet, you will, in the practice of obedience, learn the secret of command.

David not only attracts, however, but elevates. Beneath the kindling inspiration of his valour all hearts grow brave. Courage seems so easy and fear so shameful that, with him as leader, each man is twice, ay, sometimes many times himself. A Bruce, a Cromwell, a Nelson, or a Wellington, will never lack brave following. "As iron sharpeneth iron, so does a man the countenance of his friend.

" Valour in one makes many valiant. King Arthur had his knights of the Round Table, and David had his, and all brave men have theirs. Such a fact is worthy of notice, for we are apt to think evil a stronger thing than good; the fact being that good is the most omnipotent thing on earth, kindling similar goodness in others' lives. Be brave and good, and you will not long be without companions.

II. A WISE KING CHOOSES BRAVE MEN FOR CAPTAINS, He did so because he recognized the validity of the principle we have just been considering. His valour infused into the captains; theirs would be infused into the men. In war an army wants brave leaders, not figure-heads.

"Take the kings away every man out of his place, and put captains in their room," said the sensible military critics of Benhadad, who had made his first invasion of Israel with thirty-two kings as leaders of his troops. But it is not only in military matters, but in all others that courage is wanted. From the teacher of a Sunday school to a prime minister, from a minister of religion to a town councillor, whoever is at the head of his fellows should be brave; wise as well, but brave.

Prudence without some daring and enterprise will so shrink from difficulties and risks that it will take ofttimes the most dangerous course of all—doing nothing. There is always at hand, available for whoever can use it, abundance of power to work reforms, to render needed service to mankind, if only there be leaders for it. Are you in a position of influence of any sort, in Church or state, with few or many? Remember that David would have none but heroic men for leaders, and if you have not courage to lead men forward, you should give place to those who have.

Happy the village Church, the Sunday school, the school board, the town council, the land, whose leaders have brave hearts that do not slacken with languor or shrink from danger! With such leading, the community, like Israel, will find safety, prosperity, blessing, in richer measure than languid hearts ever dare to dream of.—G.

1 Cronache 11:22.-Benaiah the son of Jehoiada.

"Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day. And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.

" I venture to treat of this hero, although far removed from any nineteenth-century characteristics. He was a priest, son of a high priest, yet a warrior. To find one like him in office and quality one has to go back to the fighting bishops of the Middle Ages. We do not read of his ministering at the altar. Yet we must not, therefore, imagine him some degenerate son of Aaron, affording warning rather than example.

For there is something savoury in his brief story, which occurs twice in the Bible, and just because of its unusual combinations of characteristics it is worth our lingering on it. Let me urge some simple lessons which may be of use, at least to the more combative of our readers. Observe —

I. THAT MANLINESS IS A GREAT DESIDERATUM IN A PRIESTHOOD. To make a true priest of God, the first and greatest thing required is godliness, and the second is like unto it—manliness; and on these two qualities hang all effective discharge of priestly duties. It may be objected that this remark does not necessarily spring from Benaiah, who, though of the tribe of Levi, might be an exception to rather than a specimen of the priestly order.

And I should admit the relevancy of the remark were it not that the tribe of Levi seems, in Egypt, to have been conspicuous for its courage and leading qualities (for otherwise the eminence of Aaron before Moses received his commission would be inexplicable); that the tribe of Levi was called pre-eminently "the host," during all the encampments in the wilderness; that in David's time the tribe of Levi seems to have afforded one of the monthly army corps of twenty-four thousand men (1 Cronache 27:5); that from the days of Phinehas to those of the Maccabees, and even later, the priesthood furnished many of Israel's noblest warriors; so that, without pressing or straining anything, we have the fact clear that the manliness of the tribe of the Levites was one reason of its selection for the priesthood, or at least one characteristic of it.

There is a vulgar manliness, loud, blatant, coarse, unfamiliar with any of the finer questionings or feelings of the soul. Far from all priestly work be such. But the noblest manliness is not coarse. It blends gentleness with courage, is a thing of force of spirit rather than of bodily strength, marked by vigour and truth, daring rather than any braggart delight in blows. And it should be remembered that weak and feeble spirits are nowhere more out of place than in the Christian ministry.

To make a true minister of the gospel of Jesus Christ you want essentially, as the raw material out of which God makes him—manliness. Courage to avow the faith when all may be denying it; to stand alone; to resist all seduction to smother doubt and to repeat hearsay; to dare to do right; to have the inspiring power which nerves others to dare it as well; to rebuke; to warn; to count and accept the cost of faithfulness to principles; to be a leader and commander to the people;—for these things is manliness not needed? is courage not supremely requisite? Peter said, Add to your faith manliness ( virtue in the Latin sense, not in the English).

Christ said of Peter, "Thou art a rock, and on this rock I will build my Church." In Ebrei 11:1, you could almost substitute the word "courage" for the word "faith," so constantly and inseparably are they united. The great names of the Church are no less illustrious for courage than for spiritual insight. Paul, Athanasius standing "alone against the world," Luther, Calvin, Knox, Wesley, Carey, Williams, Livingstone; you have just to go over the great names of the Church's history to see that the names of those greatly good have been those pre-eminently of men greatly brave as well.

Whatever your work, Christian, if you would be a true priest of God you must be brave. "Put on thy strength, O Zion." Religion never enervates when it is the real thing, but uses and increases all the braver qualities of the spirit. Faith is a fight in all directions. We have sometimes fostered a piety too sentimental, phrasy, and self-conscious. From the manliness which God approved in in the old priesthood, and which Benaiah had in prime fulness, learn that godliness and manliness should meet to make a thorough character. Observe (what, indeed, flows from this) —

II. THAT THE COMBATIVE QUALITY IN MAN, WHILE IT NEEDS HALLOWING, ADMITS OF IT. Man is very largely a fighting animal. His modes of attack come almost as instinctively as the various modes of assault used by the lower animals.

The taste for conflict distinguishing all men, true religion does not destroy, but seeks to hallow it. The mental analyst will tell you that be needs some admixture of the combative element to produce some of the finest qualities of nature. It is that which gives hardness and a staying power to the man. There is no decision of character without it. We need the power of standing up against our enemies to stand up against ourselves.

There is no pertinacity of purpose without it. He who has not a little of the combative element soon gives in. There is no conquest of difficulties without it. We shrink from every trouble, say a lion is in the street, if there is nothing of this quality in us. So that the combative quality is not one of nature's mistakes that grace has just to weed out, but something it has to hallow; an edged tool, in learning the uses of which we often cut our fingers, but something not on that account to be thrown away.

It may be hallowed, but it needs a good deal of effort to secure a thorough hallowing of it. It is apt to he a reckless quality, striking wildly; the weapon of the passions rather than of the reason; used by and intensifying animosity; the source of strife and confusion, and the "every evil work" which attend them—shedding blood, devastating kingdoms, burdening conscience with guilt, running riotous in its wrong.

When rightly used, one of the grandest blessings of life; when ill used, one of its great curses. If so valuable hallowed, so mischievous unhallowed, the question rises—When is it hallowed, and truly and divinely used? And I think Benaiah's case gives us, somewhat roughly, perhaps, but clearly, the true answer to the question. It is used rightly and hallowed when directed against the enemies of the public good.

Sometimes against an Egyptian host mustered to battle, sometimes against the Moabites, and sometimes against the wild beasts. An evangelical generalization might not be far out of it which stated it that the combative clement is wisely employed when it operates against whatever injures our own character or our neighbour's well-being. The man fights foolishly who does not begin the conflict by fighting with himself.

It were vain to fight against Egyptians and Moabites, and then give in and let some lion destroy the power so valuable—power which might have done such splendid service. To say "No" to our own weaknesses, to protect the interests of others, to oppose whatever by its falsehood, sin, or mischief threatens the true well-being of our friends and neighbours. Oh, how much there is that needs fighting! how much of evil in our own hearts! how much in the world! How much of evil is daily assailing and destroying the happiness and well-being of multitudes, but for want of brave hearts that think of more than merely getting to heaven themselves, and that are willing to make some sacrifice of comfort and ease and to risk what is dearer than either! "Fight the good fight of faith; lay hold on eternal life;" and oppose whatever harms your brethren.

III. THAT THERE ARE A GOOD MANY DIFFERENT KINDS OF ENEMIES TO BE TACKLED IN' THE COURSE OF OUR LIFE.

Sometimes Egyptians; sometimes Moabites; sometimes lions; sometimes some other foe, like the Philistines encamped round Bethlehem, through whom Benaiah and two others broke to fetch David a draught of water from its well. Yes; there is more than one or two or even three sorts of enemies against which we have here to fight. Now it is a subtle whisper that denies there is any Providence here or heaven hereafter; now it is some passion that, rising up within us, clamours for mastery ever the reason and duty; now it is greed, which makes the fingers stick to the money they should part with; now it is one of what are called the minor faults, but which yet are capable of inflicting much pain and injury that needs to be put down; now it is the ignorance of the children of the people; now it is their vices, their drunkenness; now it is the system which is permitted to increase the wealth of individuals at the expense of corrupting the life of the people.

Oh for a few Benaiahs, that in conflict with such evils will put forth a noble strength. Let us not live a merely private life. Rise and assail the foe which is injuring society, beginning, I must say again, with the enemies that fight in your own heart—unbelief in Christ, unwillingness to follow him, indulgence of your own weakness. There are too many Reubens in every age who, when great issues are being fought out big with bliss or woe to generations, "abide" ignobly "among the bleating of the sheep." Keener interest in all efforts of philanthropy and politics to further human well-being, is what is required at our hand. Lastly, observe that —

IV. IN ALL FIGHTING, THE SOUL IS THE MAIN THING. Doubtless Benaiah had great muscular strength, but that was but a little of his equipment. The splendid audacity that engaged with the Egyptian, meaning to kill him with his own spear.

The fine superiority to thought of consequences to himself of engaging with that hungry lion on a winter's day, in close quarters, where neither could escape the other. It was that brave spirit in him which, never shrinking from attempts that seemed impossible, nor kept back by the discretion that seeks to save its skin, wrought its grand marvels. Oh, bow little of this grand courage marks us! How much solicitude we have about our name, our peace, what people may think of us, our money, the chance of failing] In this world the timid don't always go most safely.

It is the brave heart that comes best out of all its conflicts. Pluck up a little strength, and call to God for more, and venture bravely wherever duty calls you, and, like Benaiah, you will find fame, safety, usefulness, attendant on your steps.—G.

HOMILIES BY F. WHITFIELD

1 Cronache 11:1.-David's anointing.

This chapter properly follows the twelfth chapter. The union of heart to make David king is taken up at the commencement of this eleventh chapter. This event happened on the death of Ishbosheth (see 2 Samuele 5:1). The repeated anointings in the presence of the heads of the kingdom seem to have been necessary to the general acknowledgment of the sovereign by the nation.

In David we are to see Christ. In the "oneness of heart" to make him king (see 1 Cronache 12:38), we see that love to Christ which constitutes all true subjects of the Saviour. It was simply love to himself which drew all these heroes around David. At his yearning for the water of the well of Bethlehem, it was this love that made them brave all danger, and, at the risk of their lives, "break through the host of the Philistines.

" In all this we see the personal love of the Lord's people to their King, Jesus. Love is the mighty bond—love to himself, love that will brave all dangers, love that will lay down its life for him—the reflection of his own shed abroad in their hearts. And the object of this great gathering was one, even as their hearts were one, viz. to make David king. Thus is it also the one desire of all the followers of Christ—that he shall be King.

They would cast every crown at his feet and say, "Thou art worthy," and they long for the time when he shall be "King of kings and Lord of lords." But while they were "of one heart" to make David king, he, on his part, made a covenant with them. In this covenant he made himself over to them as their leader and captain, and that they should partake of the reward of his victories and of his glory. All this would be included in that covenant.

In this, again, we see Christ, our true David, engaging to his faithful people all covenant blessings. "I will give unto you the sure mercies of David." His own wondrous love has bound them to himself, and that same love ensures to them, in a covenant that nothing can set aside, every spiritual and temporal blessing. "He hath blessed us with all spiritual blessings in heavenly places in Christ."—W.

1 Cronache 11:4.-Capture of Jerusalem.

David and all Israel with him went to Jerusalem, then called Jebus, and in the possession of the Jebusites. But they would have none of him. David, however, took the castle of Zion, and Joab subsequently captured the city, and was rewarded for his bravery by promotion to the chief military rank. We have seen the anointed king and his subjects, and now we are presented to the royal residence. In all this Christ is again shadowed forth.

We have seen the anointed King Jesus and those who are his faithful ones. He has gone into "the far country to receive for himself a kingdom and to return;" and his people shall share in his glory when he shall return. "I go," he said, "to prepare a place for you: and if I go and .prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." He has purchased Zion for his loved ones with his own precious blood, and they shall reign with him in his glory.—W.

1 Cronache 11:10.-David's mighty men.

Among the elders of Israel (1 Cronache 11:3) who came to anoint David king, there were mighty men of valour, who had in various ways distinguished themselves. These are referred to in these verses, and also in 2 Samuele 23:8. David formed a military staff out of this "great host" that had gathered around him. The "mighty men," or "champions," of this staff were divided into three classes.

The highest was Jashobeam, the son of Hachmoni; the second, Eleazar the son of Dodo, the Ahohite; the third, Shammah the son of Agee, the Hararite. These were of the first class or highest rank. In the second class were first Abishai the brother of Joab, the son of Zeruiah; the second, Benaiah the son of Jehoiada; the third, Asahel the brother of Joab. These were of the second rank. The third class were the thirty men enumerated in these chapters, of whom Asahel was the chief.

There are thirty-one mentioned in the list, including Asahel, which, including the six of the two superior ranks, make thirty-seven. The first name in the chief rank, Jashobeam, was an office, or "seat" (2 Samuele 23:8). Adino the Eznite is said to have filled this office under Joab. The one who filled this seat was president of war. The three chief men who composed the ranks of each of the first two classes were chosen for their valour, and the remarkable manner in which they had distinguished themselves at, the time when David was Saul's general against the Philistines.

The two chapters give in detail the account of the exploits performed by Jashobeam, Eleazar, Shammah, Abishai, Benaiah, and Asahel. These were the men who had so distinguished themselves under David when acting as Saul's general. Adino the Eznite is represented as sitting in Jashobeam's seat—probably acting for him as the president of the council of war. Jashobeam is said to have slain eight hundred men with "his own spear.

" The Philistines gathered together against David in a field of barley, or lentiles. There Eleazar met them, and fought "till his hand was weary," and it "clave unto the sword." The same battle was continued by Shammah after the exhaustion of Eleazar, and he, by his valour, preserved the field. To these two the Lord gave a great victory, and "the People returned after them only to spoil." These were the exploits of the three chief men of David's first rank.

In his second rank, Abishai the brother of Joab slew with his own spear three hundred men. Benaiah the son of Jehoiada slew at one time two Moabitish giants; at another time, when snow covered the ground, he slew a lion in a pit; and at another an Egyptian giant with his own spear. Asahel, the third of the second rank, and brother also of Joab, is merely described as one of the valiant men. This "great host" had gathered to David in the cave of Adullam, situate within a few miles of Bethlehem.

Drawn thither by personal attachment to himself, they preferred rejection and danger and every hardship of life. Let us learn a few spiritual lessons from this narrative. All those who are drawn around the true David, the Lord Jesus, are not only Christians but warriors. They are to be heroes in the Lord's service—to "fight the good fight of faith." And as with these "mighty men," according to their individual prowess will they be rewarded in the day of the true David's glory, Many of the noble acts of valour which distinguished these "mighty men" were done in secret, and on their own special ground, never heard of till now, and on this account were they chosen as David's "mighty men" now.

Those who are fit to fight the Lord's battles in public are those who have conquered in secret, on their own home ground, and where no eye has seen but God's. The man who knows not, like David himself, what it is to have killed the "lion and the bear" in secret is not fit to stand in the public arena to contend with Goliath of Oath. Here we have the election of David to the throne by God, even while Saul was reigning.

Just so is it now. The prince of this world reigns, but Jesus is God's chosen One. "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take \counsel together, against the Lord, and against his Anointed Yet have I set my King upon my holy hill of Zion." The anointing of David by God is brought before us in 1 Samuele 16:12, 1 Samuele 16:13.

The election and anointing of David by the people is recorded in the chapter we are now considering. In these two passages we have the election of Jesus and his anointing by God shadowed forth in those of David, even while as yet the world's king was reigning. In the mean time David, thus chosen and anointed of God, is rejected and cast out by the people of God and by the Gentiles.

This is shadowed forth in the rejection by Saul and by Achish, King of Gath (1 Samuele 21:10-9). Thus Jesus, the Chosen and Anointed of God, has been rejected by Jews and Gentiles. "Away with him! Crucify him!" was the united cry of both. The rejected king David takes refuge in the cave of Adullam, and there "a great host as the host of God" gather round him, drawn to him by devoted love, and preferring to be identified with him in his rejection than to be in honour under Saul.

Come vediamo pienamente Cristo in tutto questo! Come il Respinto, Gesù ora si nasconde alla vista del mondo, come Davide nella caverna di Adullam. È asceso in alto, come l'Eletto e l'Unto di Dio. Egli è il Re, "posto sul suo santo monte di Sion". E ora "una grande schiera, come l'ostia di Dio", viene raccolta da questo mondo, "una moltitudine che nessun uomo può enumerare", attirata attorno a questo Respinto, attirata dal suo amore e preferendo il rifiuto con lui a " godendo i piaceri del peccato per una stagione.

Il principe di questo mondo governa ancora; ma sebbene nel mondo, il suo popolo non sia del mondo. Saul non è il loro re, ma Davide; non Satana, ma Gesù. "Egli è prezioso" per loro, il "capo di diecimila, il tutto adorabile." E come c'era grande gioia in questa schiera di Davide dispersa ( 1 Cronache 12:40 ), così c'è gioia nel popolo di Dio. Gesù è la loro gioia.

Sta venendo a regnare. Lo sanno. E la gioia che avevano in lui i disuniti di Davide era davvero solo una debole ombra di quella gioia che è loro, perché hanno "la sua gioia compiuta in se stessi". E qual era il carattere di coloro che furono attratti da Davide come il reietto nella grotta di Adullam? "E tutti quelli che erano nell'angustia, e tutti quelli che avevano debiti, e tutti quelli che erano amareggiati di anima, si radunarono presso di lui; ed egli divenne loro capo.

' Potrebbe qualche passaggio descrivere più accuratamente coloro che si radunarono attorno allo stendardo del Signore Gesù quando erano sulla terra? "Pubblicani e meretrici, peccatori", quelli dei quali erano stati sette diavoli orientali, i cuori spezzati, gli emarginati, i ciechi, i sordomuti, i nudi, gli affamati e i miseri, tali erano coloro che erano attratti da il vero Davide quando era sulla terra, attratto dal suo amore e, con il suo amore che li costringeva, contento di "considerare tutte le cose come letame per poter vincere Cristo ed essere trovate in lui.

E tali sono ancora coloro che sono attratti dall'Uno rifiutato dal mondo. Sono in "angoscia": non hanno nulla e sono pieni di bisogno. Stanchi dello scherno di un mondo che li ha sempre ingannati, si sono gettati, stanchi e oppressi, su Gesù. Più e più volte hanno lanciato il grido: "Signore, da chi andremo? tu hai parole di vita eterna." Sono "in debito " — debitori di una Legge infranta , con la spada dell'ira divina che pende sulle loro teste a causa della colpa e del peccato.

Sono "amare dell'anima"; perché il peccato li ha feriti, il mondo li ha feriti, Satana li ha trafitti fino in fondo. Non avevano "speranza, ed erano senza Dio nel mondo". Erano "odiosi e si odiano l'un l'altro". Erano "morti nei falli e nei peccati". Attirato a Gesù dal suo amore, ora è il loro " Tutto in tutti". È risorto dai morti ed è asceso in alto. È "diventato un Capitano su di loro", il "Capitano della loro salvezza, reso perfetto dalle sofferenze.

L'esercito che si raccoglie così intorno al vero Davide è davvero "l'esercito di Dio". Cresce e crescerà fino a diventare "una moltitudine che nessuno può contare", che verrà con Gesù quando tornerà nella gloria, e regnerà con lui, "Re dei re e Signore dei signori".

Che parola per ognuno di noi: "andare e crescere"! Sì; sono inseparabili! Nel tuo "cammino" con Dio devi "crescere". Oh, quanti sono sulla via del paradiso, ma stanno fermi! Lettore, stai crescendo? Stai "camminando" con Dio? allora devi crescere; ma non altrimenti. Meno ogni giorno ai tuoi occhi, ma di più ai suoi. La crescita nella grazia è un discendere, un capovolgimento, verso noi stessi.

La gloria di Cristo così sorge finché l'anima si perde in essa. "Andare e crescere"! E qual era il segreto? Non l'abilità naturale di David; non i numeri che ogni giorno accorrevano al suo stendardo. No; nessuno di questi: "perché il Signore degli eserciti era con lui". Sì; La presenza di Dio - dimorare in Gesù - è il segreto di tutto il " andare " e il segreto di tutto il "crescere". Nessuno senza di essa.-W.

OMELIA DI R. TUCK

1 Cronache 11:1 . - Le provvidenze di Dio realizzano le promesse di Dio.

In questi versetti ci viene presentato chiaramente il fatto che alla fine, dopo lunga attesa e molte prove di fede e pazienza, il trono promesso fu assicurato a Davide, e che in un modo molto fiducioso, dalla buona volontà del popolo e dai provvidenziali rimozione di tutti i possibili rivali. È stato detto che "coloro che aspettano la provvidenza non vorranno mai una provvidenza in cui aspettare". Ma dobbiamo guardarci dal fare della provvidenza qualcosa di operante distinto da Dio. È veramente il Dio vivente che opera nell'ambito delle cose materiali per il sommo bene del suo popolo.

I. DI DIO 'S PROMESSA DI DEL TRONO DI DAVID . Era stato fatto molti anni prima, quando Davide era solo un giovane ( 1 Samuele 16:13 ). È stato fatto dall'atto significativo dell'unzione e dalla testimonianza interiore dello Spirito di Dio. Ma non era accompagnato da alcuna garanzia di adempimento immediato.

Le promesse di Dio possono ancora servire per anni alla cultura della nostra dipendenza e fiducia, finché non troverà il momento adatto per la loro realizzazione. L'uomo cristiano ha ora la promessa dell'«eredità incontaminata», ma solo la promessa; eppure per lui «la fede è la sostanza delle cose che si sperano».

II. QUANDO LA PROMESSA È STATO DATO IL COMPIMENTO SEMBRAVA PIU IMPROBABILE . Un altro re era effettivamente seduto sul trono. Non c'erano segni esteriori di debolezza nel suo governo; nessuna pericolosa insoddisfazione tra la gente; ed era un uomo forte e sano, e probabilmente vivrà e regnerà per molti anni.

Inoltre, questo re Saul aveva una famiglia e, nell'ordine naturale delle cose, ci si aspetterebbe che gli succedessero sul trono. E, col passare del tempo, l'inimicizia di Saul contro Davide non poteva non creare un tale sentimento di partito che ostacolerebbe grandemente, se non impedirebbe assolutamente, che egli si assicurasse sempre la piena fedeltà della nazione. Tenendo pienamente conto di queste cose, chiunque, guardando dalla sua giovinezza al futuro di Davide, direbbe che era di tutte le cose possibili la più improbabile che potesse mai occupare il trono reale.

Ma si è abilmente detto che "l'imprevisto è ciò che accade", e l'apparentemente impossibile spesso diventa la realtà. Un uomo che mantiene le promesse di Dio non deve mai essere turbato da apparenze svantaggiose. Seguendo la guida divina, la via dell'uomo si svolge passo dopo passo.

III. SE HA TENUTO VELOCE LA PROMESSA , DAVID NON FORZATA SUO ADEMPIMENTO ; qui dandoci un esempio nobilissimo e pio. Non ha mai provato a fare un partito nazionale; non si è mai spinto in posizioni di alta corte; non resistette mai all'inimicizia di Saul; quando il suo nemico era effettivamente in suo potere, e un colpo di lancia sembrava essere il passo sul trono, non avrebbe preso in mano la situazione ( 1 Samuele 26:9 ).

E anche quando Saul era morto, Davide non si fece avanti né tentò di impadronirsi dell'intero regno. Si può dire che questa fosse una buona politica , ma in realtà era qualcosa di molto più profondo: era quella vera pietà , che trova la sua migliore espressione nell'attesa di Dio e nell'attesa di lui. Un comune peccato cristiano è dire che ci fidiamo di Dio, pur prendendo la vita nelle nostre mani.

IV. DIO FA SUOI provvidenze EVENTUALLY WORK OUT SUOI PROMESSE . Possiamo concepire tutte le cose e tutti gli eventi come sotto il suo controllo; e il cuore di tutti gli uomini è nelle sue mani. Egli è il Divino Maestro di tutte le caparbietà dell'uomo. Le lunghe età sono le sue in cui lavorare.

He can not only use forces, but fit forces together, and compel them to serve his ends. Perhaps the greatest marvel of human life is the way in which things unfold, and seemingly impossible issues are reached. In St. Paul's thought, "All things work together for good." Full illustration is found in the events which led David to his throne. What, then, becomes the duty of the child of the Divine promises? Simply this—let him do the right, so far as he knows it, and in dependence on God's strength, day by day; and let him rest assured that the faithful Promise-keeper will find the fittings, and lead on to the final issues.—R.T.

1 Cronache 11:6.-Joab, the military statesman.

Though this man, Josh, is introduced to us before (2Sa 2:13, 2 Samuele 2:26, etc.), yet, in order of time, this passage is his first appearance, and only here have we the account of his prowess in taking Jebus, and his part in the building of the city of David. He probably had been chief captain of David's band of outlaws, but on this occasion he gained the position of general of the national army, and he became subsequently the great military statesman of the kingdom, and the chief king's counsellor.

Probably he may be regarded as the man who exercised most influence over the king, and the careful review of their relations produces a deep impression that the influence was seldom a good one. He became David's master, and under his bondage David vainly writhed and struggled in his later years.

I. JOAB HIMSELF. The incidents by which he is made known to us are mainly the following: —

1. Abner's killing of Asahel, Joab's brother (2 Samuele 2:12-10), filled Joab with purposes of revenge.

2. Joab treacherously slew Abner (2 Samuele 3:6), and David felt himself too weak to do more than denounce the murder; he dare not punish the murderer.

3. Joab took a leading part in the wars of the reign, especially distinguishing himself against the Ammonites (2 Samuele 10:6).

4. Joab connived at David's sin in the matter of Bathsheba, and so gained the power over him which he so humiliatingly used afterwards.

5. Joab was faithful in the time of Absalom's rebellion.

6. He directly and insultingly disobeyed his king and lord in slaying Absalom.

7. He showed his mastery and his control of the army by killing Amass, who had been appointed chief general in his stead.

8. He properly remonstrated with David against his self-willed scheme of taking a census.

9. But after David's death he took the part of Adonijah, and was condemned by Solomon. He was strictly a man of the world, brave, daring, manly, generous, and persevering, but masterful, impatient of what he thought David's hesitancy and weakness; a man who saw clearly an end to be aimed at, and was in no way particular about the choice of means by which to reach it.

Era senza scrupoli, non avendo una rapida sensibilità di coscienza a ciò che è sbagliato. Ordinò la sua vita dalla regola del accorgimento , non la regola del diritto , ed era incurante delle rivendicazioni degli altri se si trovavano sulla sua strada. Un uomo che era un tipo di classe ancora presente negli affari e nelle sfere sociali, che sono tutti per se stessi, e non si preoccupano di chi calpestano mentre salgono.

"Il suo carattere era ambizioso, audace, senza scrupoli, ma con occasionali manifestazioni di pietà" ( 2 Samuele 10:12 ). Wordsworth dice: "Joab è la personificazione della politica mondana e dell'opportunità secolare, e dell'ambizione temporale desiderosa della propria crescita personale, e specialmente per il mantenimento della propria ascendente politica, e che si esercita sulle debolezze dei principi per i propri interessi personali; ma alla fine vittima della sua stessa astuzia machiavellica».

II. JOAB 'S INFLUENZA SU DAVID . A volte andava bene. Abilmente aiutò a restaurare Assalonne bandito; e giustamente destò il re dall'eccessivo dolore che provò per la morte del suo figlio prediletto. Più e più volte, con genio da statista, permise a Davide di cogliere prontamente le occasioni che promettevano successo; e aveva abbastanza religione, o abbastanza perspicacia, per vedere dove Davide si sbagliava nella questione del censimento.

Ma, nel complesso, l'influenza di Ioab era cattiva. La sua mancanza di scrupoli ha portato Davide a commettere crimini e la sua maestria ha impedito a Davide di punire adeguatamente i crimini. Quando arrivò il conflitto tra la necessità dello stato e il dovere religioso, Ioab ottenne la vittoria per semplice politica, e così fece agire Davide in modi indegni di uno che era solo il vicario di Geova. Non è mai bene per noi entrare nel potere di un altro uomo.

Dovremmo essere sempre in Dio ' s piombo, ma si rifiutano le obbligazioni di qualsiasi prossimo. E nessuna indebita influenza esercitata da un simile potrà mai alleviare la nostra responsabilità davanti a Dio. L'artigianato, l'astuzia, la politica, non sono forze di benedizione in nessuna sfera umana.—RT

1 Cronache 11:9 . - Il successo è garantito se Dio è con noi.

Si afferma che David "diventò sempre più grande", ma non siamo lasciati in alcuna incertezza sulla vera fonte della sua prosperità. Non ci è permesso limitare la nostra visione a circostanze meramente favorevoli o talenti insoliti. Il segreto starà in una frase: "Il Signore degli eserciti era con lui". L'introduzione può essere un resoconto dell'importanza per Davide di assicurarsi la città naturalmente inespugnabile di Gebus per la sua capitale; e dell'energia con cui sia lui che Joab si sforzarono di fortificare, costruire e consolidare saldamente il regno. C'era un'abbondanza di energia umana.

I. LE RAGIONI APERTE ED APPARENTI DEL SUCCESSO UMANO . Possiamo così facilmente vedere - o immaginare di vedere - come sono dovuti alle forze umane, come talenti eccezionali ; un'energia meravigliosa , come quella del commerciante di Chicago, che sollevò una capanna di tronchi bruciacchiati dal suo magazzino bruciato, e vi mise sopra questo cartello: "Tutti spariti, salva moglie, figli ed energia"; o una perseveranza che non cede a nessun impedimento o difficoltà, che si gloria di trionfare sugli ostacoli.

A volte diciamo che il successo è dovuto a una felice combinazione di circostanze, o alla fortuna. E sembra che le circostanze possano favorire gli individui. Asaf, nei tempi antichi, era perplesso sulla prosperità che sembra giungere così liberamente agli uomini malvagi. E possiamo, con perfetta correttezza e piena coerenza con i giusti sentimenti religiosi, riconoscere che il successo umano è, di regola, la giusta ricompensa del talento, della facoltà, della perseveranza e del buon senso.

Il successo non può essere garantito come risposta a questi; ma è il loro risultato ordinario e naturale, il giusto esito verso cui tendono. E anche dal nostro punto di vista cristiano, giustamente sollecitiamo un'attenta attenzione a tutte quelle condizioni ordinarie da cui dipende la prosperità della vita. È del tutto vero che «la benedizione del Signore arricchisce; ma è anche vero che la benedizione viene come un grazioso uso e santificazione di ogni giusto e degno sforzo umano.

Dio non darà il suo meglio a nessun uomo a meno che l'uomo non faccia del suo meglio. Dio non benedice l'ozio e la sconsideratezza di nessun uomo. Possiamo deporre sull'altare di Dio per l'accettazione solo il nostro meglio possibile.

II. LE RAGIONI SEGRETE E REALI DEL SUCCESSO UMANO .

1 . Permesso divino. Dio può trattenere il successo. Può sapere che, in casi particolari, non sarebbe la cosa migliore; quindi "se il Signore vuole" deve intonare il nostro stesso desiderio di conquistare le prosperità terrene.

2 . Presenza divina e benedizione. "Il Signore degli eserciti era con lui ", non solo nel senso di offrire la sua presenza e il suo grazioso aiuto, ma anche nell'ulteriore senso di approvare i suoi progetti e di aiutarli a realizzarli. Del primo tipo di presenza divina possiamo essere sempre certi. Del secondo tipo possiamo essere certi solo quando ci manteniamo così completamente aperti all'amore divino e guidiamo che ciò che pianifichiamo e ci proponiamo è solo ed esattamente ciò che il Signore vorrebbe che facessimo .

Tuttavia, dobbiamo renderci conto che, per noi, il nostro vero successo nella vita potrebbe non essere quello che ci creiamo da soli; può essere solo ciò che Dio fa per noi. Potrebbe volerci molto tempo per scoprire quale sia il successo di Dio per noi. Ed è così spesso difficile per noi di leggerlo bene e com- prendere degnamente, perché ha spesso questa sottigliezza in esso Dio custodisce al suo interno un disegno di cultura personale , e che egli conta di essere il più alta forma di vita - successo. La grande cosa da vincere è la "santità, senza la quale nessuno vedrà il Signore".—RT

1 Cronache 11:17-13 . - L'offerta da bere di David.

Questo episodio è narrato anche in 2 Samuele 23:13-10 . La " fortezza " di cui si parla è probabilmente la fortezza di frontiera di Adullam, sul confine filisteo, "che, per la sua forza e posizione e per la vicinanza delle caverne, fu giudicata da Davide il miglior luogo di difesa contro le invasioni di i Filistei». Robinson dice: "Non c'è pozzo di acqua viva dentro o vicino alla città di Betlemme.

"C'è, tuttavia, una cisterna di 'acqua profonda, chiara e fresca', chiamata dai monaci pozzo di Davide, a circa tre quarti di miglio a nord di Betlemme. Forse il vecchio pozzo è stato riempito da quando la città è stata rifornita d'acqua dall'acquedotto." Giuseppe Flavio parla del pozzo come vicino alla porta. Davide non voleva bere dell'acqua quando gli è stata portata, per questo motivo, ha guardato su di essa, non come acqua, ma come sangue, visto che era stata procurata a rischio della vita degli uomini; e, sapendo che era proibito dalla Legge bere sangue (Le 2 Samuele 17:11 , 2 Samuele 17:12 ), lo versò per terra come offerta solenne al Signore e come ringraziamento per la salvezza della loro vita.

I. I SENTIMENTI DI CASA DI DAVID . In lui c'era un forte affetto familiare. Questo si vede nei suoi rapporti con i suoi figli adulti. C'era anche un forte attaccamento alla sua prima casa, il luogo delle sue associazioni giovanili. La forte sensazione di casa si trova solitamente negli abitanti dei paesi collinari e montuosi; come si può illustrare dal mal-du-pays , la malattia caratteristica degli svizzeri quando sono lontani dalle loro montagne.

Non sembra che Davide abbia fatto altro che esprimere un desiderio improvvisamente concepito. Era un'espressione impulsiva, che non intendeva prendere come un comando. Qui ci viene data una lezione sull'importanza di custodire con cura il nostro discorso, guardando la porta delle nostre labbra. Non è saggio chi dice tutto ciò che sente. È una grande grazia essere in grado di tacere .

II. LA DEVOZIONE DI DAVID 'S SEGUACI . Questa è una delle caratteristiche più interessanti dell'incidente. Porta a vedere le relazioni tra David ei suoi uomini, e ci aiuta a capire il fascino che David esercitava. Alcuni uomini hanno questo potere sui loro simili, un potere di grazia, se lo usano per condurre i loro simili a cose più alte e più sante; un potere fatale, se ne fanno il mezzo per trascinare gli altri verso il proprio destino.

Si può rilevare che doni speciali assicurano questo tipo di leadership. Di questi, la grazia del corpo , la generosità di disposizione , una capacità di salire su altri ' piano , un ' assenza di orgoglio stir-assertivo , ed una genialità vincente di maniera , sono importanti. Se Dio dà grazia di disposizione naturale, come ci guadagna il favore generale, ricordiamoci che questo porta il suo santo fardello di responsabilità.

III. LA PROFESSIONE IN CUI LA DEVOZIONE HA TROVATO ESPRESSIONE . Stimalo da un punto di vista militare. Non poteva che essere considerata un'impresa "sconsiderata"; e tuttavia la stessa rapidità e slancio ne garantivano quasi il successo. Per soddisfare un desiderio, questi uomini metterebbero in pericolo le loro vite.

IV. LA PIA STIMA DI IL VALORE DELLA VITA . Questo tendeva a legare i seguaci di Davide ancora più strettamente a lui. Tale premura per loro mostrava il suo carattere amorevole, premuroso e pio. Valeva la pena di servire uno che li ascoltava così teneramente.

Confronta l'interesse personale di Wellington per i suoi soldati e l'entusiasmo personale che ha creato. Il senso del valore della vita umana è il fondamento stesso della morale sociale, impedisce che la mano dell'uomo si alzi contro il suo prossimo. E il rispetto per il miglior tesoro dell'uomo, la sua vita, trova varie espressioni nel rispetto di tutti gli altri suoi tesori e possedimenti. Noi non ferire lui , nella sua vita , né a prendere tutto ciò che è suo. Conduci a mostrare come il valore della vita viene rafforzato quando aggiungiamo ad essa due considerazioni:

(1) L'immortalità dell'uomo;

(2) la salvezza dell'uomo, attraverso un sacrificio di valore infinito.—RT