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2 Samuel
Chapter Sixteen
2 Samuel 16
Chapter Contents
Ziba's falsehood. (1-4) David cursed by Shimei. (5-14)
Ahithophel's counsel. (15-23)
Commentary on 2 Samuel 16:1-4
(Read 2 Samuel 16:1-4)
Ziba belied Mephibosheth. Great men ought always to be
jealous of flatterers, and to be careful that they hear both sides.
Commentary on 2 Samuel 16:5-14
(Read 2 Samuel 16:5-14)
David bore Shimei's curses much better than Ziba's
flatteries; by these he was brought to pass a wrong judgment on another, by
those to pass a right judgment on himself: the world's smiles are more
dangerous than its frowns. Once and again David spared Saul's life, while Saul
sought his. But innocence is no defence against malice and falsehood; nor are
we to think it strange, if we are charged with that which we have been most
careful to keep ourselves from. It is well for us, that men are not to be our
judges, but He whose judgment is according to truth. See how patient David was
under this abuse. Let this remind us of Christ, who prayed for those who
reviled and crucified him. A humble spirit will turn reproaches into reproofs,
and get good from them, instead of being provoked by them. David the hand of
God in it, and comforts himself that God would bring good out of his
affliction. We may depend upon God to repay, not only our services, but our
sufferings.
Commentary on 2 Samuel 16:15-23
(Read 2 Samuel 16:15-23)
The wisest counsellors of that age were Ahithophel and
Hushai: Absalom thinks himself sure of success, when he has both; on them he
relies, and consults not the ark, though he had that with him. But miserable
counsellors were they both. Hushai would never counsel him to do wisely.
Ahithophel counselled him to do wickedly; and so did as effectually betray him,
as he did, who was designedly false to him: for they that advise men to sin,
certainly advise them to their hurt. After all, honesty is the best policy, and
will be found so in the long run. Ahithophel gave wicked counsel to Absalom; to
render himself so hateful to his father, that he would never be reconciled to
him; this cursed policy was of the devil. How desperately wicked is the human
heart!
── Matthew Henry《Concise Commentary on 2 Samuel》
2 Samuel 16
Verse 1
[1] And
when David was a little past the top of the hill, behold, Ziba the servant of
Mephibosheth met him, with a couple of asses saddled, and upon them two hundred
loaves of bread, and an hundred bunches of raisins, and an hundred of summer
fruits, and a bottle of wine.
Bottle — A
large bottle, or vessel proportionable to the other provisions.
Verse 4
[4] Then said the king to Ziba, Behold, thine are all that pertained unto
Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy
sight, my lord, O king.
Behold — A
rash sentence, and unrighteous to condemn a man unheard, upon the single
testimony of his accuser, and servant.
Find grace —
Thy favour is more to me, than this gift; which, as a token of thy favour, I
accept with all thankfulness.
Verse 8
[8] The
LORD hath returned upon thee all the blood of the house of Saul, in whose stead
thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom
thy son: and, behold, thou art taken in thy mischief, because thou art a bloody
man.
Of Saul —
Either, 1. The blood of Abner and Ishbosheth; which he imputes to David, as if
they had been killed by David's contrivance: or, 2. the death of Saul's seven
sons, chap. 21:8, which, though related after this, seems to
have been done before.
Art taken —
The same mischief thou didst bring upon others, is now returned upon thy own
head.
Verse 10
[10] And
the king said, What have I to do with you, ye sons of Zeruiah? so let him
curse, because the LORD hath said unto him, Curse David. Who shall then say,
Wherefore hast thou done so?
What have I, … — In
this matter I ask not your advice, nor will I follow it; nor do I desire you
should at all concern yourselves in it.
The Lord —
God did not put any wickedness into Shimei's heart, for he had of himself an
heart full of malignity against David; but only left him to his own wickedness;
and brought David into so distressed a condition, that he might seem a proper
object of his scorn. And this is ground enough for this expression, the Lord
said, not by the word of his precept, but by the word of his providence, in
respect whereof he is said to command the ravens, 1 Kings 17:4, and to send forth his word to
senseless creatures, Psalms 147:15,18. Who shall reproach God's
providence for permitting this? Or, who shall restrain him from executing his
just judgment against me?
Verse 11
[11] And David said to Abishai, and to all his servants, Behold, my son, which
came forth of my bowels, seeketh my life: how much more now may this Benjamite
do it? let him alone, and let him curse; for the LORD hath bidden him.
My life —
Which is a greater mischief, than to reproach me with words.
Benjamites — Of
that tribe and family from which God hast taken away the kingdom, and given it
to me.
Let him — Do
not now hinder him violently from it, nor punish him for it. It is meet I
should bear the indignation of the Lord, and submit to his pleasure.
Verse 14
[14] And
the king, and all the people that were with him, came weary, and refreshed
themselves there.
Came — To
the city of Bahurim.
Verse 17
[17] And
Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou
not with thy friend?
Is this —
Doth this action answer that profession of friendship which thou hast hitherto
made to him? He speaks thus only to try him. And he saith, thy friend, by way
of reflection upon David; as one who was a friend to Hushai, and to strangers
but not to his own son, whom, by his severity he provoked to this course; and
therefore he doth not vouchsafe to call him his father.
Verse 21
[21] And
Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath
left to keep the house; and all Israel shall hear that thou art abhorred of thy
father: then shall the hands of all that are with thee be strong.
Go — This counsel he gave,
partly to revenge the injury done to Bathsheba, the daughter of Eliam, 2 Samuel 11:3, who was the son of Ahithophel,
chap. 23:34, and principally for his own, and the
people's safety, that the breach between David and Absalom might be
irreparable. For this would provoke David in the highest degree and cut of all
hope of reconciliation, which otherwise might have been expected by some treaty
between Absalom and his tender-hearted father. But in that case his followers,
and especially Ahithophel, had been left to David's mercy, and therefore
obliged to prosecute the war with all vigour, and to abandon all thoughts of
peace: as knowing that his father, though be might dissemble, yet would never
forgive so foul a crime.
Be strong —
They will fight with greater courage and resolution, when they are freed from
the fear of thy reconciliation, which otherwise would make their hearts faint,
and hands slack in thy cause. But by this we may see the character of Absalom's
party, and how abominably wicked they were, whom such a scandalous action tied
the faster to him. And we may farther learn, how corrupt the body of the people
was, how ripe for that judgment which is now hastening to them.
Verse 22
[22] So
they spread Absalom a tent upon the top of the house; and Absalom went in unto
his father's concubines in the sight of all Israel.
The top — Of
the king's palace, the very place from whence David had gazed upon Bathsheba,
chap. 11:2, so that his sin was legible in the very
place of his punishment.
Went in — To
one, or some of them. And by so doing did farther make claim to the kingdom;
and, as it were, take possession of it. It being usual in the eastern countries
to account the wives and concubines of the late king, to belong of right to the
successor.
Israel —
Who saw him go into the tent; and thence concluded, that he lay with them, as
he had designed to do. God had threatened by Nathan, that for his defiling
Bathsheba, David's own wives should be defiled in the face of the sun. This is
now fulfilled: the Lord is righteous; and no word of his shall fall to the
ground.
Verse 23
[23] And
the counsel of Ahithophel, which he counselled in those days, was as if a man
had enquired at the oracle of God: so was all the counsel of Ahithophel both
with David and with Absalom.
The counsel, … — It
was received by the people with equal veneration, and was usually attended with
as certain success. Which is mentioned as the reason why a counsel which had so
ill a face, should meet with such general approbation.
── John Wesley《Explanatory Notes on 2
Samuel》
16 Chapter 16
Verses 1-14
And when David was a little past the top of the hill.
Impatience and submission
Mephibosheth, it will be recollected, was the only son of
Jonathan. Now, when David was a little past the top of the hill where he had
worshipped God, he met Ziba coming towards him with two asses, laden with cakes
of raisins and summer fruits, a skin-bottle of wine, and two hundred loaves of
bread. Probably, when David first saw Ziba, he thought that Mephibosheth had
sent this timely contribution, and the first thing that annoyed him was to find
that this present did not come from him at all. No doubt there was a good deal
more conversation between David and Ziba than is recorded; the crafty man made
it very plain that it was he who had been so thoughtful for the “king’s wants;
thus he led David on to suspect Mephibosheth’s loyalty; and when the king asked
him plainly why his master was not with him, feigning probably great reluctance
to speak against his employer, and pretending that only loyalty induced him to
speak, he told the lie against Mephibosheth. David was very apt to judge
hastily: he was a man of a very warm temperament, with strong affections, and
passions that were easily excited. Here Ziba seemed faithful, and mindful of
his sovereign, when Mephibosheth was said to be ungrateful; and thinking that
he has found devotion where he expected nothing, and ingratitude where he
looked for love, as it was in the case of Ittai and Ahithophel, and really
forgetting in the moment of his flight, and when in danger of losing his own
throne, that he has no
power to enforce his sentence, he awards to the crafty Ziba all the lands of
Mephibosheth. How many times we are warned in Scripture against pronouncing
hasty judgments; and which of us has not had to confess more than once that the bad opinion we have
formed of some person was altogether erroneous? Again and again we have
listened to unjust calumnies; we have thought there must be some truth in the
accusation, some foundation for the slander, and we have acted very much like
David here. David had gone but a few steps further before he encountered
Shimei, another of the tribe of Benjamin. Bahurim is but a little distance from
Bethany, on the other side of the Mount of Olives; but tilt they reached that
spot, faint and weary, Shimei followed them with bitter curses. Now David had
recovered himself; probably his conscience blamed him for his hasty ebullition
of temper against Mephibosheth: and he may have felt that he had believed
Ziba’s story too easily. At least, when he spoke like that, he had forgotten
his early friendship, and the beautiful and disinterested love of Jonathan. Now
we are to see David in a better mood; grace has once more subdued nature. Now,
Shimei was uttering unjust words: David of course knew that he did not deserve
them for no one could have been more forbearing to the house of Saul: and
perhaps Shimei’s words reminded him, as well as Abishai’s impetuousness, of his
own conduct to that family in times past; and hence his command of his temper
at this moment. Perhaps, too, the unjust slanders of Shimei made him aware that
Ziba might have been slandering his friend Mephibosheth and just because he
felt he did not deserve it, and his conscience did not prick him in the matter,
perhaps he was the more able to forgive the man. This man Shimei evidently had
long hated David. He had been hoping there would be some reverse in his
fortunes, and he rejoiced in his enemy’s downfall. But what does David do? He
loses sight of Shimei altogether; he looks above the instrument to the Agent;
he sees God’s hand in the matter, and to be angry, therefore, would be to be discontented
with the providence of God. Oh that we could learn to follow David in this!
There are numberless annoyances that happen to us all; and since “we must
through much tribulation enter into the kingdom of God,” we must be prepared
for trials that will peculiarly test our faith and patience. If you forget that
“the Lord reigneth,” if you do not connect the providence of God with all that
happens, the very smallest daily trouble may completely upset you, and you will
be continually losing your temper. And then there was another great advantage
to David in this circumstance, and, indeed, in the whole rebellion: it just
showed him the value of human affection, and made him feel how fickle the
populace is. And the bitter words of Shimei, perhaps more than anything else,
would humble his pride and self-conceit. We are all too apt to flatter each
other. “Faithful are the wounds of a friend;” but faithful friends are very
few. Partly because we want to stand well with our friends, partly because we
do not like to hurt their feelings, we never tell them of their faults. We
repeat the good, but not the evil, that we hear about them; and as we do this
to each other, and are naturally indulgent to our own failings, we are all too
apt to have a good opinion of ourselves. The fact is that self-righteousness
clings to us to the very last. We are apt to feel as if there was really
something commendable in us. We use expressions about our sinfulness which too
often have little meaning-in them; and strange as it may seem, we really forget
our utter natural corruption. And lastly, observe that as, when David sent back
the ark, he expressed a hope that God would bring him to see it again, so he is
conscious of being in his Father’s hands; he believes that this chastening is
sent for good; and he looks forward to “a happy issue out of all his
affliction.” But let us never forget the end of it all: that if God begins, He
will surely carry on the work of grace; that “our light affliction, which is
but for a moment, worketh for us a far more exceeding and eternal weight of
glory.” And in the midst of all the trials that may come upon us, possibly even
the desertion of friends--as David bore them meekly,. a type of Him who prayed
for His enemies--so let us ever keep the bright certainty of eternal glory
before us; and we shall be meek and patient, as David was; and we, like the
Master, “for the joy set before us,” shall “endure the cross, despising the
shame;” and as there will be heaven for us hereafter, so there will be peace even
now. (C. Bosanquet, M. A.)
Verses 1-14
And when David was a little past the top of the hill.
Impatience and submission
Mephibosheth, it will be recollected, was the only son of
Jonathan. Now, when David was a little past the top of the hill where he had
worshipped God, he met Ziba coming towards him with two asses, laden with cakes
of raisins and summer fruits, a skin-bottle of wine, and two hundred loaves of
bread. Probably, when David first saw Ziba, he thought that Mephibosheth had
sent this timely contribution, and the first thing that annoyed him was to find
that this present did not come from him at all. No doubt there was a good deal
more conversation between David and Ziba than is recorded; the crafty man made
it very plain that it was he who had been so thoughtful for the “king’s wants;
thus he led David on to suspect Mephibosheth’s loyalty; and when the king asked
him plainly why his master was not with him, feigning probably great reluctance
to speak against his employer, and pretending that only loyalty induced him to
speak, he told the lie against Mephibosheth. David was very apt to judge
hastily: he was a man of a very warm temperament, with strong affections, and
passions that were easily excited. Here Ziba seemed faithful, and mindful of
his sovereign, when Mephibosheth was said to be ungrateful; and thinking that
he has found devotion where he expected nothing, and ingratitude where he
looked for love, as it was in the case of Ittai and Ahithophel, and really
forgetting in the moment of his flight, and when in danger of losing his own
throne, that he has no
power to enforce his sentence, he awards to the crafty Ziba all the lands of
Mephibosheth. How many times we are warned in Scripture against pronouncing
hasty judgments; and which of us has not had to confess more than once that the bad opinion we have
formed of some person was altogether erroneous? Again and again we have
listened to unjust calumnies; we have thought there must be some truth in the
accusation, some foundation for the slander, and we have acted very much like
David here. David had gone but a few steps further before he encountered
Shimei, another of the tribe of Benjamin. Bahurim is but a little distance from
Bethany, on the other side of the Mount of Olives; but tilt they reached that
spot, faint and weary, Shimei followed them with bitter curses. Now David had
recovered himself; probably his conscience blamed him for his hasty ebullition
of temper against Mephibosheth: and he may have felt that he had believed
Ziba’s story too easily. At least, when he spoke like that, he had forgotten
his early friendship, and the beautiful and disinterested love of Jonathan. Now
we are to see David in a better mood; grace has once more subdued nature. Now,
Shimei was uttering unjust words: David of course knew that he did not deserve
them for no one could have been more forbearing to the house of Saul: and
perhaps Shimei’s words reminded him, as well as Abishai’s impetuousness, of his
own conduct to that family in times past; and hence his command of his temper
at this moment. Perhaps, too, the unjust slanders of Shimei made him aware that
Ziba might have been slandering his friend Mephibosheth and just because he
felt he did not deserve it, and his conscience did not prick him in the matter,
perhaps he was the more able to forgive the man. This man Shimei evidently had
long hated David. He had been hoping there would be some reverse in his fortunes,
and he rejoiced in his enemy’s downfall. But what does David do? He loses sight
of Shimei altogether; he looks above the instrument to the Agent; he sees God’s
hand in the matter, and to be angry, therefore, would be to be discontented
with the providence of God. Oh that we could learn to follow David in this!
There are numberless annoyances that happen to us all; and since “we must
through much tribulation enter into the kingdom of God,” we must be prepared
for trials that will peculiarly test our faith and patience. If you forget that
“the Lord reigneth,” if you do not connect the providence of God with all that
happens, the very smallest daily trouble may completely upset you, and you will
be continually losing your temper. And then there was another great advantage
to David in this circumstance, and, indeed, in the whole rebellion: it just
showed him the value of human affection, and made him feel how fickle the
populace is. And the bitter words of Shimei, perhaps more than anything else,
would humble his pride and self-conceit. We are all too apt to flatter each
other. “Faithful are the wounds of a friend;” but faithful friends are very
few. Partly because we want to stand well with our friends, partly because we
do not like to hurt their feelings, we never tell them of their faults. We
repeat the good, but not the evil, that we hear about them; and as we do this
to each other, and are naturally indulgent to our own failings, we are all too
apt to have a good opinion of ourselves. The fact is that self-righteousness
clings to us to the very last. We are apt to feel as if there was really
something commendable in us. We use expressions about our sinfulness which too
often have little meaning-in them; and strange as it may seem, we really forget
our utter natural corruption. And lastly, observe that as, when David sent back
the ark, he expressed a hope that God would bring him to see it again, so he is
conscious of being in his Father’s hands; he believes that this chastening is
sent for good; and he looks forward to “a happy issue out of all his
affliction.” But let us never forget the end of it all: that if God begins, He
will surely carry on the work of grace; that “our light affliction, which is
but for a moment, worketh for us a far more exceeding and eternal weight of
glory.” And in the midst of all the trials that may come upon us, possibly even
the desertion of friends--as David bore them meekly,. a type of Him who prayed
for His enemies--so let us ever keep the bright certainty of eternal glory before
us; and we shall be meek and patient, as David was; and we, like the Master,
“for the joy set before us,” shall “endure the cross, despising the shame;” and
as there will be heaven for us hereafter, so there will be peace even now. (C.
Bosanquet, M. A.)
Verses 5-13
Shimei the son of Gera; he came forth, and cursed still as he
came.
The forbearance of David towards Shimei
I. The provocation
David received.
1. The most irritating by which the patience of man was ever tried.
The reason why God was pleased to allow this insult to be added to the other
trials of David, is obvious. He wished to teach him how low his iniquities had
sunk him, and to show him that the cup of the Divine indignation against him
was not even yet exhausted. It tells us that the servant of God must expect to
meet with insults and provocations from his fellow-sinners. We are not dwelling
among angels, but among men. We are living in a fallen world, in a world that
has renounced the authority of the God of peace, and thrown itself under the dominion of the prince
of discord. It would be madness, then, to think of passing through it, as
though it were a world of love.
2. The conduct of Shimei was cruel also, as well as irritating. The
condition of David at this period appeared calculated to disarm by its misery
the most inveterate of his enemies. We are ready to suppose in the hour of
affliction that every heart must feel for us, and that the malice of our
bitterest enemies must now for a season be changed into pity. But experience
proves that the most afflicted are generally the most persecuted. Their
calamities leave their adversaries nothing to hope from their favour, and
little perhaps to dread from their displeasure.
3. The provocation which David received was also undeserved. It here
was indeed blood which cried from the ground for vengeance on his head, but he
had never injured Shimei; and as for his having been guilty of the death of
Saul, and his family, no charge could be more unjust. But the ungodly are
always selfish. They judge of others, not by the laws of impartial justice, but
by the standard of self-interest.
II. But let us turn
from the cruel and irritating conduct of this disappointed Israelite, and
consider the forbearance which David manifested.
1. He received the provocation of Shimei with meek silence. He heard
his accusations, and he knew them to be false; but he answered him not a word.
There are indeed cases in which it becomes absolutely necessary to vindicate
our characters at any risk from the calumnies of the ungodly; but these
occasions do not often occur. When our enemies are much incensed against us, it
will generally be found that to reply to their aspersions serves only to
increase their violence, and perhaps to give them an advantage over us. Silence
under provocation is safety. To govern our lips is, in most instances, to
govern our hearts.
2. But there may be silence where there is no meekness. No angry word
may proceed from the lips, while the deadliest revenge is cherished in the
heart. It is necessary therefore that we should observe, further, that David
forgave the provocation of Shimei. His friends around him were incensed to the
utmost, and were eager to vindicate the honour of their insulted monarch with
their swords. Would the conduct of David have been either unlawful, or sinful,
if he had commanded his attendants to take immediate vengeance on Shimei? It
might not have been unlawful, for the laws of Judaea would undoubtedly have
condemned the traitor, and the power of carrying them into execution was vested
in David’s hands; but laws were not designed by God to gratify vindictive
passions. It is as sinful to seek revenge by the arm of the law as to seek it
by the violence of our own arm. “Vengeance is mine; I will repay, saith the
Lord.”
Conclusion.
1. A review of this history, as far as we have considered it, is
calculated to leave impressed on us a conviction of the power of true religion;
its power, not only to touch the fears and hopes of the soul but the mighty
power which it exercises over the dispositions, the temper, the heart.
2. This history reminds us also of the dignity which a meek and
forgiving spirit imparts. The Bible tells us that “it is the glory of a man to
pass over a transgression,” and it gives us in this chapter a confirmation of
the saying. Here, then, is a lesson for those who are striving to raise
themselves to honour. You wish to be highly esteemed among men, and, in order
to procure their respect, you imagine that no real or supposed insult must pass
unnoticed, and that you must commence a struggle for superiority in rank and
consequence. Is, then, the object of your wishes to be attained by such means
as these? Impossible. Cease from the foolish attempt. Go and sit at the feet of
David, and let him teach you that the readiest, the surest, the safest way to
exalt yourselves is to lie low and be humble, to be “meek and lowly in heart,”
to triumph over the pride and folly which have hitherto been leading you
captive. (C. Bradley, M. A.)
Meekness under provocation
“The fruit of the Spirit,” said St. Paul, writing to the
Galatians, “is long-suffering.” Long-suffering patience is one of the rarest of
virtues, because it is so easy to be impatient. There is a story told of the
great Athenian Pericles, which gives us a good lesson in patience. Hardly
anything ever put Pericles out of temper. There was a man who railed at him
throughout a whole day in the market-place before all the people, and this
although Pericles was a magistrate. Pericles, however, took no notice, but went
on hearing and dealing with the various cases brought before him until night
fell. Then he set out for home, walking slowly. The man followed him all the
way, uttering hard, untrue, and cruel words all the time. When Pericles arrived
at his house it was quite dark, so, calling his servant, he ordered him to get
a torch and light his defamer home.
Verse 11-12
Let him alone, let him curse, for the Lord hath bidden him.
The grounds of David’s forbearance towards Shimei
David, in his adversity, receives from Shimei an undeserved,
cruel, and most irritating provocation; he reviles him, and curses him, and
casts stones at him; but the afflicted monarch bears all his insults with
silent meekness; he, forgives and protects his railing enemy; and here in the
text he discloses to his wondering attendants the feelings which actuated his
conduct towards him. His words evidently direct our attention to the grounds of
his forbearance towards Shimei; and they convince us at once that this
forbearance did not proceed from a want of feeling. Some men appear to bear
provocations, as a stone may be said to bear them: they excite no resentment,
for they give no pain. But this insensibility is not Christian meekness. We
must feel before we can forgive; and that forgiveness is the most exalted in
its nature, which is accompanied with the keenest sense of the injuries it
pardons. Neither was this insensibility the meekness of David. His was one of
the warmest hearts that ever beat in a human breast. Every act of kindness had
power to move it, and he himself tells us that reproach could almost break it.
I. His forbearance
must be traced partly to the softening influence of affliction. David here
reminds his servants of the trials under which he was suffering; and intimates
to them that the father, who had to bear with the cruelty of a beloved son,
could find but little difficulty in pardoning the insults of a reviling enemy;
that the greater affliction had prepared his mind for the less, and enabled him
to be submissive under it. “Tribulation,” says the apostle, “worketh patience.”
It calls the patience of the Christian into exercise, and consequently
strengthens it. Who are the proud and revengeful among mankind? They who have
known but little of the calamities of life, and been tossed by few of its
storms.
II. David was
assisted in overcoming his resentment by tracing the persecution he received to
god. The ill-treatment of the ungodly, as well as the natural evils of life,
must be ascribed, in some degree, to a chastising God. The malice and cruelty
of the world are no less the instruments of working his will than the diseases
which assail our bodies, or the storms which lay waste our dwellings.
III. Hence the
forbearance of David may be ascribed also to a sense of sin. He says nothing
indeed of his sinfulness, but the abrupt language which he uses evidently implies
that it was in his mind. And what provocation is there which a deep sense of
guilt will not enable us to bear? Go to the man whom a heavenly instructor has
made acquainted with the hidden depravity of his nature; who is day by day
retiring to his closet to mourn over his sins, and who often waters his couch
with tears by night as he thinks of his transgressions--try the patience of the
stricken penitent by insults and revilings; and what is the result? Says the
wounded Christian, “I am a sinner, and wrath must not lodge in a sinner’s
heart. I may be reviled, but what a miracle of mercy is it that I am not
consumed! Men may reproach me, but how ought I to wonder that my God forbears
to curse and destroy me!”
IV. The forbearance
of David proceeded from an humble expectation of a recompense from god. Though
he had sinned against him and was suffering under his righteous displeasure, he
knew that the Lord had not utterly taken away his loving-kindness from trim.
What a powerful motive to forbearance and patience! When we are persecuted, the
Lord looks on our afflictions. “He knows our reproach, and our shame, and our
dishonour; our adversaries are all before him.” In conclusion:
1. David was not of a revengeful disposition. A mind so softened by
affliction, so fixed on God, so full of contrition and faith, could not be
revengeful.
2. We may infer also from the text, the reason why so much importance
is attached in thee Scriptures to a forgiving spirit. (C. Bradley, M. A.)
No resentment
Sir Matthew Hale, the celebrated judge, had so completely gained
the government of his passions that, though naturally of a quick temper, he was
never seen in a passion, nor did he ever resent injuries. One day a person who
had clone him a great injury came to him for his advice in the settlement of
his estate, which he very readily gave him, but would accept no fee for it.
When he was asked how be could behave so kindly to a man wire bad wronged him
so much, his answer was, “I thank God I have learned to forgive and forget
injuries.” (Quiver.)
Tracing trouble to its fountain head
“As children will thank the tailor, and think they owe their new
clothes to him rather than to their parent’s bounty, so we look to the next
hand, and set up that instead of God.” Second causes must never be made to
stand before the first cause. Friends and helpers are all very well as servants
of our Father, but our Father must have all our praise. There is a like evil in
the matter of trouble. We are apt to be angry with the instrument of our
affliction, instead of seeing the hand of God over all, and meekly bowing
before it. It was a great help to David in bearing wits railing Shimei, when he
saw that God had appointed this provocation as a chastisement. He would not
suffer his hasty captains to take the scoffer’s head, but meekly said, “Let him
alone and let him curse, for the Lord hath bidden him.” A dog when he is struck
will bite the stick; if he were wise, he would observe that the stick only
moves as the hand directs it. When we discern God in our tribulations we are
helped to be quiet, and endure with patience. Let us not act like silly
children, but trace matters to their fountain-head, and act accordingly. (C.
H. Spurgeon.)
Verses 15-23
And Absalom, and all the people of the men of Israel, came to
Jerusalem.
Absalom in council
When Absalom came to the city there was no trace of an enemy to
oppose him. His supporters in Jerusalem would no doubt go out to meet him, and
conduct him to the palace with great demonstrations of delight. Once within the
palace, he would receive the adherence and congratulations of his friends.
Among these, Hushai the Archite presents himself, having returned to Jerusalem,
at David’s request, and it is to Hushai’s honour that Absalom was surprised to
see him. The sight of Hushai impressed Absalom as the sight of an earnest
Christian in a gambling saloon or on a racecourse would impress the greater
part of worldly men. For even the world has a certain faith in godliness--to
this extent, at least, that it ought to be consistent. There is a fitness of
things to which the world is sometimes more alive than Christians themselves.
But Hushai was not content with putting in a silent appearance for Absalom.
When his consistency is challenged, he must repudiate the idea that he has any
preference for David. But can we justify these professions of Hushai? It is
plain enough he went on the principle of fighting Absalom with his own weapons.
Absalom had dissembled so profoundly, he had made treachery, so to speak, so
much the current coin of the kingdom, that Hushai determined to use it for his
own purposes. Having established himself in the confidence of Absalom, Hushai
gained a right to be consulted in the deliberations of the day. He enters the
room where the new king’s counsellors are met, but he finds it a godless
assemblage. The first to propose a course is Ahithophel, and there is something
so revolting in the first scheme which he proposed that we wonder much that
such a man should ever have been a counsellor of David. Without hesitation
Absalom complied with the advice. It is a proof how hard his heart had become,
that he did not hesitate to mock his father by an act which was as disgusting
as it was insulting. The next piece of Ahithophel’s counsel was a masterpiece
alike of sagacity and of wickedness. He proposed to take a select body of
twelve thousand out of the troops that had already flocked to Absalom’s
standard, and follow the fugitive king. That very night he would set out; and
in a few hours they would overtake the king and his handful of defenders; they
would destroy no life but the king’s only; and thus, by an almost bloodless
revolution, they would place Absalom peacefully on the throne. It is with
counsel as with many other things: what pleases best is thought best; solid
merit gives way to superficial plausibility. The counsel of Hushai pleased
better than that of Ahithophel, and so it was preferred. Satan had outwitted
himself. He had nursed in Absalom an overweening vanity, intending by its means
to overturn the throne of David; and now that very vanity becomes the means of
defeating the scheme, and laying the foundation of Absalom’s ruin. The
turning-point in Absalom’s mind seems to have been the magnificent spectacle of
the whole of Israel mustered for battle, and Absalom at their head. He was
fascinated by the brilliant imagination. The council is over; Hushai,
unspeakably relieved, hastens to communicate with the priests, and through them
send messengers to David; Absalom withdraws to delight himself with the thought
of the great military muster that is to flock to his standard; while
Ahithophel, in high dudgeon, retires to his house and commits suicide.
1. This council-chamber of Absalom is full of material for profitable
reflection. The manner in which he was turned aside from the way of wisdom and
safety is a remarkable illustration of our Lord’s principle--“If thine eye be
single, thy whole body shall be full of light.” We are accustomed to view this
principle chiefly in its relation to moral and spiritual life; but it is
applicable likewise even to worldly affairs. Absalom’s eye was not single.
Success, no doubt, was the chief object at which he aimed; but another object was
the gratification of his vanity. This inferior object was allowed to come in
and disturb his judgment. For even in worldly things, singleness of eye is a
great help towards a sound conclusion, “To the upright there ariseth light in
the darkness.” And if this rule hold true in the worldly sphere, much more in
the moral and spiritual. It is when you have the profoundest desire to do what
is right that you are in best way to know what is wise.
2. But again, from that council-chamber of Absalom and its re-suits
we learn how all projects founded on godlessness and selfishness carry in their
bosom the elements of dissolution. They have no true principle of coherence, no
firm, binding element, to secure them against disturbing influences arising
from further manifestations of selfishness on the part of those engaged in
them.
3. Men that are not overawed, as it were, by a supreme regard to the
will of God; men to whom the consideration of that will is not strong enough at
once to smite down every selfish feeling that may arise in their minds, will
always be liable to desire some object of their own rather than the good of the
whole. They will begin to complain if they are not sufficiently considered and
honoured. They will allow jealousies and suspicions towards those who have most
influence, to arise in their hearts. They will get into caves to air their
discontent with those like-minded. All this tends to weakness and dissolution.
Selfishness is the serpent that comes crawling into many a hopeful garden, and
brings with it division and desolation. In private life, it should be watched
and thwarted as the grievous foe of all that is good and right. The same course
should be taken with regard to it in all the associations of Christians. (W.
G. Blaikie, D. D.)
The character of Absalom
The history of the person, whom the text introduces to your view,
is among the finest pieces of the Old Testament. It abounds with incidents,
which touch the tenderest feelings of nature, and occur in the dearest
relations of life; and is full of useful and impressive instructions to every
serious observer. All may contemplate with improvement this inspired story of
the beautiful, accomplished, and brave, yet base and unhappy Absalom. He is
first introduced to us by the sacred historian, as avenging his sister’s
wrongs, by the murder of his eldest brother. Resentment even of the greatest
wrongs, to trample upon the sacred commands of God, in his anger to slay a man,
yea with premeditated and deceptive malice to slay a brother, discovers thus
early that inconsiderate, unprincipled spirit, which strengthened with his age,
and was the cause of his ruin. It is seldom that a life, which is uncontrolled
by religious fear, is marked with only one criminal act. There is an
infatuating power in vice. One step beyond the line of virtue renders another
less difficult. There is no trusting to self command, when the barriers of duty
are down. Vice is rarely single in the human heart. The man, who can be
hurried by anger to murder a brother, will easily be induced by ambition to
dethrone a father. Amnon’s blood on Absalom’s robes was white in comparison
with the spots which afterwards defiled them. Having fled because of his guilt
to Geshur in Syria, he abode there three years, with the royal relations of his
mother. Time had now soothed the wound in David’s bosom; and, forgetting the
dead, he longed to embrace his living, his favourite child. His servants,
perceiving the tender anxiety which filled his heart, contrived by an ingenious
stratagem to obtain permission to bring the beloved fugitive back to Jerusalem.
One would suppose that henceforth we should see nothing but filial reverence
and a virtuous life, in this hitherto careless character. Alas, how slender are
our hopes of those in whom the religious principle has no place! How terrible
is the progress of the wicked, who have once given the reins to their will, and
follow the guidance of their evil imaginations l Restored to favour, this
unprincipled young man uses the riches of paternal bounty in procuring the
gratification of vain desires, and the attendants, force, and equipage, which
may add strength to his subtility when he shall need it.” With mad ambition, he
resolves to depose his fond and venerable parent from the throne. With worse
than mad ambition, with the vilest, blackest treachery, he plots his father’s
disgrace and destruction. But how is it possible? Surely the people wilt cleave
to the good king, to whom they owe such victories and prosperity? This vicious,
inexperienced man will never be able to drive the renowned David from his
throne. When the passions are engaged in any evil pursuit, and the mind has
given itself to its attainment, there is nothing at which it will stop. Truth
or falsehood, affection or enmity, piety or depravity is assumed by it with
equal ease. We may be surprised to think that in so short a time this daring
youth should be emboldened to attempt his enterprise. But there are always weak
men, to be the tools of such characters; and wicked men to be their abettors. There
accompanied him many, who, the narrative says, “went in their simplicity, and
knew not anything,” and the subtle, famous Ahithophel came from his city to aid
the unnatural conspiracy. By the aid of this evil man, new followers of Absalom
were daily added, and he succeeded so far as to compel the king to flee with
his adherents from Jerusalem. It is happy indeed for men, that there is a
Deity, whose providence rules the events of life. By a wonderful interposition
the counsel of Ahithophel, which would most probably have been successful, was
rejected, and the advice of Hushai, a friend of David in disguise, was
unanimously approved. And now the time approached when the Most High would
bring upon this wicked, rebellious son the vengeance which his crimes deserved.
The armies entered the field; and Absalom with his hosts were defeated. He took
to flight. But as he rode in his haste through the wood, in which the battle
was fought, “his head caught hold of the thick boughs of a great oak.” Joab’
hasted to the place, and thrust him through with darts, and the adherents of
the king took down his body, and cast it into an ignominious grave. From this
interesting story we may derive many useful reflections.
Verses 15-23
And Absalom, and all the people of the men of Israel, came to
Jerusalem.
Absalom in council
When Absalom came to the city there was no trace of an enemy to
oppose him. His supporters in Jerusalem would no doubt go out to meet him, and
conduct him to the palace with great demonstrations of delight. Once within the
palace, he would receive the adherence and congratulations of his friends.
Among these, Hushai the Archite presents himself, having returned to Jerusalem,
at David’s request, and it is to Hushai’s honour that Absalom was surprised to
see him. The sight of Hushai impressed Absalom as the sight of an earnest
Christian in a gambling saloon or on a racecourse would impress the greater
part of worldly men. For even the world has a certain faith in godliness--to
this extent, at least, that it ought to be consistent. There is a fitness of
things to which the world is sometimes more alive than Christians themselves.
But Hushai was not content with putting in a silent appearance for Absalom.
When his consistency is challenged, he must repudiate the idea that he has any
preference for David. But can we justify these professions of Hushai? It is
plain enough he went on the principle of fighting Absalom with his own weapons.
Absalom had dissembled so profoundly, he had made treachery, so to speak, so
much the current coin of the kingdom, that Hushai determined to use it for his
own purposes. Having established himself in the confidence of Absalom, Hushai
gained a right to be consulted in the deliberations of the day. He enters the
room where the new king’s counsellors are met, but he finds it a godless
assemblage. The first to propose a course is Ahithophel, and there is something
so revolting in the first scheme which he proposed that we wonder much that
such a man should ever have been a counsellor of David. Without hesitation
Absalom complied with the advice. It is a proof how hard his heart had become,
that he did not hesitate to mock his father by an act which was as disgusting
as it was insulting. The next piece of Ahithophel’s counsel was a masterpiece
alike of sagacity and of wickedness. He proposed to take a select body of
twelve thousand out of the troops that had already flocked to Absalom’s
standard, and follow the fugitive king. That very night he would set out; and
in a few hours they would overtake the king and his handful of defenders; they
would destroy no life but the king’s only; and thus, by an almost bloodless
revolution, they would place Absalom peacefully on the throne. It is with
counsel as with many other things: what pleases best is thought best; solid
merit gives way to superficial plausibility. The counsel of Hushai pleased
better than that of Ahithophel, and so it was preferred. Satan had outwitted
himself. He had nursed in Absalom an overweening vanity, intending by its means
to overturn the throne of David; and now that very vanity becomes the means of
defeating the scheme, and laying the foundation of Absalom’s ruin. The
turning-point in Absalom’s mind seems to have been the magnificent spectacle of
the whole of Israel mustered for battle, and Absalom at their head. He was
fascinated by the brilliant imagination. The council is over; Hushai,
unspeakably relieved, hastens to communicate with the priests, and through them
send messengers to David; Absalom withdraws to delight himself with the thought
of the great military muster that is to flock to his standard; while
Ahithophel, in high dudgeon, retires to his house and commits suicide.
1. This council-chamber of Absalom is full of material for profitable
reflection. The manner in which he was turned aside from the way of wisdom and
safety is a remarkable illustration of our Lord’s principle--“If thine eye be
single, thy whole body shall be full of light.” We are accustomed to view this
principle chiefly in its relation to moral and spiritual life; but it is
applicable likewise even to worldly affairs. Absalom’s eye was not single.
Success, no doubt, was the chief object at which he aimed; but another object
was the gratification of his vanity. This inferior object was allowed to come
in and disturb his judgment. For even in worldly things, singleness of eye is a
great help towards a sound conclusion, “To the upright there ariseth light in the
darkness.” And if this rule hold true in the worldly sphere, much more in the
moral and spiritual. It is when you have the profoundest desire to do what is
right that you are in best way to know what is wise.
2. But again, from that council-chamber of Absalom and its re-suits
we learn how all projects founded on godlessness and selfishness carry in their
bosom the elements of dissolution. They have no true principle of coherence, no
firm, binding element, to secure them against disturbing influences arising
from further manifestations of selfishness on the part of those engaged in
them.
3. Men that are not overawed, as it were, by a supreme regard to the
will of God; men to whom the consideration of that will is not strong enough at
once to smite down every selfish feeling that may arise in their minds, will
always be liable to desire some object of their own rather than the good of the
whole. They will begin to complain if they are not sufficiently considered and
honoured. They will allow jealousies and suspicions towards those who have most
influence, to arise in their hearts. They will get into caves to air their
discontent with those like-minded. All this tends to weakness and dissolution.
Selfishness is the serpent that comes crawling into many a hopeful garden, and
brings with it division and desolation. In private life, it should be watched
and thwarted as the grievous foe of all that is good and right. The same course
should be taken with regard to it in all the associations of Christians. (W.
G. Blaikie, D. D.)
The character of Absalom
The history of the person, whom the text introduces to your view,
is among the finest pieces of the Old Testament. It abounds with incidents,
which touch the tenderest feelings of nature, and occur in the dearest relations
of life; and is full of useful and impressive instructions to every serious
observer. All may contemplate with improvement this inspired story of the
beautiful, accomplished, and brave, yet base and unhappy Absalom. He is first
introduced to us by the sacred historian, as avenging his sister’s wrongs, by
the murder of his eldest brother. Resentment even of the greatest wrongs, to
trample upon the sacred commands of God, in his anger to slay a man, yea with
premeditated and deceptive malice to slay a brother, discovers thus early that
inconsiderate, unprincipled spirit, which strengthened with his age, and was
the cause of his ruin. It is seldom that a life, which is uncontrolled by
religious fear, is marked with only one criminal act. There is an infatuating
power in vice. One step beyond the line of virtue renders another less
difficult. There is no trusting to self command, when the barriers of duty are
down. Vice is rarely single in the human heart. The man, who can be
hurried by anger to murder a brother, will easily be induced by ambition to
dethrone a father. Amnon’s blood on Absalom’s robes was white in comparison
with the spots which afterwards defiled them. Having fled because of his guilt
to Geshur in Syria, he abode there three years, with the royal relations of his
mother. Time had now soothed the wound in David’s bosom; and, forgetting the
dead, he longed to embrace his living, his favourite child. His servants,
perceiving the tender anxiety which filled his heart, contrived by an ingenious
stratagem to obtain permission to bring the beloved fugitive back to Jerusalem.
One would suppose that henceforth we should see nothing but filial reverence
and a virtuous life, in this hitherto careless character. Alas, how slender are
our hopes of those in whom the religious principle has no place! How terrible
is the progress of the wicked, who have once given the reins to their will, and
follow the guidance of their evil imaginations l Restored to favour, this
unprincipled young man uses the riches of paternal bounty in procuring the
gratification of vain desires, and the attendants, force, and equipage, which
may add strength to his subtility when he shall need it.” With mad ambition, he
resolves to depose his fond and venerable parent from the throne. With worse
than mad ambition, with the vilest, blackest treachery, he plots his father’s
disgrace and destruction. But how is it possible? Surely the people wilt cleave
to the good king, to whom they owe such victories and prosperity? This vicious,
inexperienced man will never be able to drive the renowned David from his
throne. When the passions are engaged in any evil pursuit, and the mind has
given itself to its attainment, there is nothing at which it will stop. Truth
or falsehood, affection or enmity, piety or depravity is assumed by it with
equal ease. We may be surprised to think that in so short a time this daring
youth should be emboldened to attempt his enterprise. But there are always weak
men, to be the tools of such characters; and wicked men to be their abettors.
There accompanied him many, who, the narrative says, “went in their simplicity,
and knew not anything,” and the subtle, famous Ahithophel came from his city to
aid the unnatural conspiracy. By the aid of this evil man, new followers of Absalom
were daily added, and he succeeded so far as to compel the king to flee with
his adherents from Jerusalem. It is happy indeed for men, that there is a
Deity, whose providence rules the events of life. By a wonderful interposition
the counsel of Ahithophel, which would most probably have been successful, was
rejected, and the advice of Hushai, a friend of David in disguise, was
unanimously approved. And now the time approached when the Most High would
bring upon this wicked, rebellious son the vengeance which his crimes deserved.
The armies entered the field; and Absalom with his hosts were defeated. He took
to flight. But as he rode in his haste through the wood, in which the battle
was fought, “his head caught hold of the thick boughs of a great oak.” Joab’
hasted to the place, and thrust him through with darts, and the adherents of
the king took down his body, and cast it into an ignominious grave. From this
interesting story we may derive many useful reflections.
Verse 17
Is this thy kindness to thy friend?
The character of Christ as a friend, and the inquiry He often
proposes to each of His disciples
Friendship is the state of minds united by mutual benevolence. It
has always been deemed one of the essential articles of human life and comfort.
Men have pursued it for their honour, as well as for their happiness; for it is
considered as disgraceful as it is distressing, to be without a friend. And who
are those who, after a while, lose social intercourse and kind regards, but
those who deserve it?--as whisperers, tale-bearers, backbiters, despisers of
them that are good, and lovers of themselves. For he that will have friends
must show himself friendly, “and there is a Friend that sticketh closer than a
brother.” General associations will not supply the place of a friend. Gossips
and visitors and acquaintances are not friends, unless such as Cowper speaks
of, “belonging to the lady who has her dear five hundred friends,” whom she
always found sycophants in her house, and every one of whom, before they reach
their homes, are running her down. For while “the friendship of the world is
enmity with God,” it is hypocrisy with men; and no conditions or rank places a
man above the attractions of friendship. Kings have laid aside their royalties
to indulge in it. Alexander would have found a conquered world a void without
an Hephaestion. The dearest relations in life cannot supersede friendship. To
the beloved name of brother and sister, husband and wife, must be added that of a friend, in
order to fill up the comforts of human life. Oh, friendship, thou benefactor
and comforter of the human race! how necessary art thou in a vale of tears, and
in a world full of “vanity and vexation of spirit!” Thou art the delight of
sanguine youth, and the prop of trembling age. Thou art the sweetener of
prosperity, and the solace of adversity. The burdened heart, at thy presence,
is relieved, and afflictions by thy hand are deprived of their tears. But while
we hail the individual who has found a real friend, we are constrained to
observe that it Is not very easy to find one. And, when you have laid down the
infallible marks of a real friend, many who have worn the title will be found
unworthy of the name, and “weighed in the balances,” will be found wanting. I make no
apology for applying the inquiry to Christian experience. Nor shall I enter
into the circumstances of the history in which it is found. Suffice it to say
it is the language of Absalom, complaining of the conduct of Hushai.
I. We have to show
that you have a friend. His adversaries
called Him “the Friend of sinners,” and their design was to charge Him with
being a Friend to their sins. This was infinitely false; but He was a Friend to
their souls. This was infinitely true. He came to seek and to save that which
was lost. Now let
us look at a few of the qualities of this friend.
1. The characteristic of Benevolence. What is benevolence?
Benevolence among men is often little more than a commerce of selfishness, and
the offspring of sordid gain. Friendship amongst men arises from the possession
of some amiable quality in the object regarded, either real or imaginary. But
His friendship
arises from no excellency in its subject, but is all undeserved favour.
2. The second characteristic of this friendship h sincerity. He is a
friend who loves, not in words--in tongue, but in deed and in truth. “He gives
us all things richly to enjoy.”
3. A third characteristic of this friendship is ability. Where the
ear is heavy, that it cannot hear, the hand is often shortened, that it cannot
save. Nothing is more painful to real affection than inability. To see a
beloved object suffering beyond your reach,--to behold in him wants which you
cannot relieve,--to
witness in him pains which you cannot alleviate,--to hear the voice from
parched lips, “Pity me, pity me, Oh ye, my friends, for the hand of God hath
touched me,” and to be able only to shed unavailing tears.
II. That you have
often behaved very inconsistently, and improperly towards him, so as to constrain
Him to say, “Is this thy kindness to thy friend?” We premise here two things.
Oh, what instances of ingratitude and unkindness compel Him to
say, “Is this thy kindness to thy friend?” He does expect gratitude and a sense
of obligation in His beneficiaries.
A test of friendship
Trusting a friend so long as there is no room for doubt or
distrust, is very well so far as it goes. A decent man can hardly do any less
than this. It is always easy to trust a friend as far as one sees. But the real
test of fidelity in friendship is when others doubt or question, and when there
is room or occasion for two opinions as to a friend’s conduct and appearance.
True friendship evidences itself when one has to walk by faith, and not by
sight. If one rests his trust on the friend because of what others think of
that friend, that is one thing--there is no special friendship in that. But
real friendship does not depend on outside testimony or opinions.
(Christian Weekly.)
Friendship
Friendship is a vase, which, when it is flawed by heat, or
violence, or accident, may as well be broken at once; it never can be trusted
after. The more graceful and ornamental it was, the more clearly do we discern
the hopelessness of restoring it to its former state. Coarse stones if they are
fractured may be cemented again: precious ones never. (Landor.)
Kindness
The love of friends is an active passion, and delights in
rendering services and bestowing benefits. So sensible of this were the
ancients that, in discussing the duties of friendship, what they asked was, not
how much one friend ought to do for another, but where the limit was at which
he ought to stop. They took it for granted that he would do, suffer, and give,
all he could for his friend’s sake; and they only prescribed to him to restrain
himself at the point where his zeal might clash with some still higher
obligation to his family, his country, or his God. In accordance with this they
represented friendship in art as a young man, bareheaded and rudely attired, to
signify activity and aptness for service. Upon the fringe of his garment was
written Death and Life, as signifying that in life and death friendship is the
same. On his forehead was inscribed Summer and Winter, meaning that in
prosperity or adversity friendship knows no change, except in the variety of
its services. The left shoulder and the arm were naked down to the heart, to
which the finger of the right hand pointed at the words Far and Near, which
expressed that true friendship is not impaired by time or dissolved by
distance. Of this feature in the friendship of Jesus it would be easy to give
examples. (J. Stalker, M. A.)
Concerning kindness to our best friend
Mr. Payson, the American divine, was out one day with a brother
minister who had to make a call at a lady’s house, and Payson went in with him.
The lady pressed them both to stay to tea. She was not a Christian woman, and
Payson had other business, and ‘therefore demurred; but as she pressed him very
earnestly he sat down, and invoked the divine blessing, which he did in terms
so sweet and full of holy unction that he impressed everybody. The lady waited
upon him with great attention, and when he rose up to go he said to her,
“Madam, I thank you much for your great kindness to us; but how do you treat my
Master?” A work of grace was wrought in that lady by the question; she was
brought to Jesus; she opened her house for preaching, and a revival followed..
──《The Biblical Illustrator》