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Joab's answer betrayed a measure of indignation. "As God liveth, unless thou hadst spoken, surely then in the morning the people had gone up every one from following his brother." There is some ambiguity in these words. The Revised Version renders, "If thou hadst not spoken, surely then in the morning the people had gone away, nor followed every one his brother." The meaning of Joab seems to be that, apart from any such ill-tempered appeal as Abner's, it was his full intention in the morning to recall his men from the pursuit, and let Abner and his people go home without further harm. Joab shows the indignation of one credited with a purpose he never had, and with an inhumanity and unbrotherliness of which he was innocent. Why Joab had resolved to give up further hostilities at that time, we are not told. One might have thought that had he struck another blow at Abner he might have so harassed his force as to ruin his cause, and thus secure at once the triumph of David. But Joab probably felt very keenly what Abner accused him of not feeling: that it was a miserable thing to destroy the lives of so many brethren. The idea of building up David's throne on the dead bodies of his subjects he must have known to be extremely distasteful to David himself. Civil war is such a horrible thing, that a general may well be excused who accepts any reason for stopping it. If Joab had known what was to follow, he might have taken a different course. If he had foreseen the "long war" that was to be between the house of Saul and the house of David, he might have tried on this occasion to strike a decisive blow, and pursued Abner's men until they were utterly broken. But that day's work had probably sickened him, as he knew it would sicken David; and leaving Abner and his people to make their way across the Jordan, he returned to bury his brother, and to report his proceedings to David at Hebron.

And David must have grieved exceedingly when he heard what had taken place. The slaughter of nearly four hundred of God's nation was a terrible thought; still more terrible it was to think that in a sense he had been the occasion of it – it was done to prevent him from occupying the throne. No doubt he had reason to be thankful that when fighting had to be done, the issue was eminently favourable to him and his cause. But he must have been grieved that there should be fighting at all. He must have felt somewhat as the Duke of Wellington felt when he made the observation that next to the calamity of losing a battle was that of gaining a victory. Was this what Samuel had meant when he came that morning to Bethlehem and anointed him in presence of his family? Was this what God designed when He was pleased to put him in the place of Saul? If this was a sample of what David was to bring to his beloved people, would it not have been better had he never been born? Very strange must God's ways have appeared to him. How different were his desires, how different his dreams of what should be done when he got the kingdom, from this day's work! Often he had thought how he would drive out the enemies of his people; how he would secure tranquillity and prosperity to every Hebrew homestead; how he would aim at their all living under their vine and under their fig-tree, none making them afraid. But now his reign had begun with bloodshed, and already desolation had been carried to hundreds of his people's homes. Was this the work, O God, for which Thou didst call me from the sheep-folds? Should I not have been better employed "following the ewes great with young," and protecting my flock from the lion and the bear, rather than sending forth men to stain the soil of the land with the blood of the people and carry to their habitations the voice of mourning and woe?

If David's mind was exercised in this way by the proceedings near the pool of Gibeon, all his trust and patience would be needed to wait for the time when God would vindicate His way. After all, was not his experience somewhat like that of Moses when he first set about the deliverance of his people? Did he not appear to do more harm than good? Instead of lightening the burdens of his people, did he not cause an increase of their weight? But has it not been the experience of most men who have girded themselves for great undertakings in the interest of their brethren? Nay, was it not the experience of our blessed Lord Himself? At His birth the angels sang, "Glory to God in the highest; on earth peace; goodwill to men!" And almost the next event was the massacre at Bethlehem, and Jesus Himself even in His lifetime found cause to say, "Think not that I am come to send peace on the earth; I am not come to send peace, but a sword." What a sad evidence of the moral disorder of the world! The very messengers of the God of peace are not allowed to deliver their messages in peace, but even as they advance toward men with smiles and benedictions, are fiercely assailed, and compelled to defend themselves by violence. Nevertheless the angels' song is true. Jesus did come to bless the world with peace. "Peace I leave with you; My peace I give unto you; not as the world giveth give I unto you." The resistance of His enemies was essentially a feeble resistance, and that stronger spirit of peace which Jesus brought in due time prevailed mightily in the earth. So with the bloodshed in David's reign. It did not hinder David from being a great benefactor to his kingdom in the end. It did not annul the promise of God. It did not neutralise the efficacy of the holy oil. This was just one of the many ways in which his faith and his patience were tried. It must have shown him even more impressively than anything that had yet happened the absolute necessity of Divine direction in all his ways. For it is far easier for a good man to bear suffering brought on himself by his actions, than to see suffering and death entailed on his brethren in connection with a course which has been taken by him.

In that audacious speech which Abner addressed to Joab, there occurs an expression worthy of being taken out of the connection in which it was used and of being viewed with wider reference. "Knowest thou not that it will be bitterness in the latter end?" Things are to be viewed by rational beings not merely in their present or immediate result, but in their final outcome, in their ultimate fruits. A very commonplace truth, I grant you, this is, but most wholesome, most necessary to be cherished. For how many of the miseries and how many of the worst sins of men come of forgetting the "bitterness in the latter end" which evil beginnings give rise to! It is one of the most wholesome rules of life never to do to-day what you shall repent of to-morrow. Yet how constantly is the rule disregarded! Youthful child of fortune, who are revelling to-day in wealth which is counted by hundreds of thousands, and which seems as if it could never be exhausted, remember how dangerous those gambling habits are into which you are falling; remember that the gambler's biography is usually a short, and often a tragic, one; and when you hear the sound of the pistol with which one like yourself has ended his miserable existence, remember it all began by disregarding the motto, written over the gambler's path, "Knowest thou not that it will be bitterness in the latter end?" You merry-hearted and amusing companion, to whom the flowing bowl, and the jovial company, and the merry jest and lively song are so attractive, the more you are tempted to go where they are found remember that rags and dishonour, dirt and degradation, form the last stage of the journey, – "the latter end bitterness" of the course you are now following. You who are wasting in idleness the hours of the morning, remember how you will repent of it when you have to make up your leeway by hard toil at night. I have said that things are to be viewed by rational beings in their relations to the future as well as the present. It is not the part of a rational being to accumulate disaster, distress, and shame for the future. Men that are rational will far rather suffer for the present if they may be free from suffering hereafter. Benefit societies, life insurance, annuity schemes – what are they all but the devices of sensible men desirous to ward off even the possibility of temporal "bitterness in the latter end"? And may not this wisdom, this good sense, be applied with far more purpose to the things that are unseen and eternal? Think of the "bitterness in the end" that must come of neglecting Christ, disregarding conscience, turning away from the Bible, the church, the Sabbath, grieving the Spirit, neglecting prayer! Will not many a foretaste of this bitterness visit you even while yet you are well, and all things are prospering with you? Will it not come on you with overpowering force while you lie on your death-bed? Will it not wrap your soul in indescribable anguish through all eternity?

Think then of this "bitterness in the latter end"! Now is the accepted time. In the deep consciousness of your weakness, let your prayer be that God would restrain you from the folly to which your hearts are so prone, that, by His Holy Spirit, He would work in you both to will and to do of His good pleasure.

CHAPTER IV.
CONCLUSION OF THE CIVIL WAR

2 Samuel iii. 1-21

The victory at the pool of Gibeon was far from ending the opposition to David. In vain, for many a day, weary eyes looked out for the dove with the olive leaf. "There was long war between the house of Saul and the house of David." The war does not seem to have been carried on by pitched battles, but rather by a long series of those fretting and worrying little skirmishes which a state of civil war breeds, even when the volcano is comparatively quiet. But the drift of things was manifest. "David waxed stronger and stronger; but the house of Saul waxed weaker and weaker." The cause of the house of Saul was weak in its invisible support because God was against it; it was weak in its champion Ishbosheth, a feeble man, with little or no power to attract people to his standard; its only element of strength was Abner, and even he could not make head against such odds. Good and evil so often seem to balance each other, existing side by side in a kind of feeble stagnation, and giving rise to such a dull feeling on the part of onlookers, that we cannot but think with something like envy of the followers of David even under the pain of a civil war, cheered as they were by constant proofs that their cause was advancing to victory.

And now we get a glimpse of David's domestic mode of life, which, indeed, is far from satisfactory. His wives were now six in number; of some of them we know nothing; of the rest what we do know is not always in their favour. The earliest of all was "Ahinoam, the Jezreelitess." Her native place, or the home of her family, was Jezreel, that part of the plain of Esdraelon where the Philistines encamped before Saul was defeated (1 Sam. xxix. 12), and afterwards, in the days of Ahab, a royal residence of the kings of Israel (1 Kings xviii. 46) and the abode of Naboth, who refused to part with his vineyard in Jezreel to the king (1 Kings xxi.). Of Ahinoam we find absolutely no mention in the history; if her son Amnon, the oldest of David's family, reflected her character, we have no reason to regret the silence (2 Sam. xiii.). The next of his wives was Abigail, the widow of Nabal the Carmelite, of whose smartness and excellent management we have a full account in a former part of the history. Her son is called Chileab, but in the parallel passage in Chronicles Daniel; we can only guess the reason of the change; but whether it was another name for the same son, or the name of another son, the history is silent concerning him, and the most probable conjecture is that he died early. His third wife was Maachah, the daughter of Talmai the Geshurite. This was not, as some have rather foolishly supposed, a member of those Geshurites in the south against whom David led his troop (1 Sam. xxvii. 8), for it is expressly stated that of that tribe "he left neither man nor woman alive." It was of Geshur in Syria that Talmai was king (2 Sam. xv. 8); it formed one of several little principalities lying between Mount Hermon and Damascus: but we cannot commend the alliance; for these kingdoms were idolatrous, and unless Maachah was an exception, she must have introduced idolatrous practices into David's house. Of the other three wives we have no information. And in regard to the household which he thus established at Hebron, we can only regret that the king of Israel did not imitate the example that had been set there by Abraham, and followed in the same neighbourhood by Isaac. What a different complexion would have been given to David's character and history if he had shown the self-control in this matter that he showed in his treatment of Saul! Of how many grievous sins and sorrows did he sow the seed when he thus multiplied wives to himself! How many a man, from his own day down to the days of Mormonism, did he silently encourage in licentious conduct, and furnish with a respectable example and a plausible excuse for it! How difficult did he make it for many who cannot but acknowledge the bright aspect of his spiritual life to believe that even in that it was all good and genuine! We do not hesitate to ascribe to the life of David an influence on successive generations on the whole pure and elevating; but it is impossible not to own that by many, a justification of relaxed principle and unchaste living has been drawn from his example.

We have already said that polygamy was not imputed to David as a sin in the sense that it deprived him of the favour of God. But we cannot allow that this permission was of the nature of a boon. We cannot but feel how much better it would have been if the seventh commandment had been read by David with the same absolute, unbending limitation with which it is read by us. It would have been better for him and better for his house. Puritan strictness of morals is, after all, a right wholesome and most blessed thing. Who shall say that the sum of a man's enjoyment is not far greatest in the end of life when he has kept with unflinching steadfastness his early vow of faithfulness, and, as his reward, has never lost the freshness and the flavour of his first love, nor ceased to find in his ever-faithful partner that which fills and satisfies his heart? Compared to this, the life of him who has flitted from one attachment to another, heedless of the soured feelings or, it may be, the broken hearts he has left behind, and whose children, instead of breathing the sweet spirit of brotherly and sisterly love, scowl at one another with the bitter feelings of envy, jealousy, and hatred, is like an existence of wild fever compared to the pure tranquil life of a child.

In such a household as David's, occasions of estrangement must have been perpetually arising among the various branches, and it would require all his wisdom and gentleness to keep these quarrels within moderate bounds. In his own breast, that sense of delicacy, that instinct of purity, which exercises such an influence on a godly family, could not have existed; the necessity of reining in his inclinations in that respect was not acknowledged; and it is remarkable that in the confessions of the fifty-first Psalm, while he specifies the sins of blood-guiltiness and seems to have been overwhelmed by a sense of his meanness, injustice, and selfishness, there is no special allusion to the sin of adultery, and no indication of that sin pressing very heavily upon his conscience.

Whether it be by design or not, it is an instructive circumstance that it is immediately after this glimpse of David's domestic life that we meet with a sample of the kind of evils which the system of royal harems is ever apt to produce. Saul too had had his harem; and it was a rule of succession in the East that the harem went with the throne. To take possession of the one was regarded as equivalent to setting up a claim to the other. When therefore Ishbosheth heard that Abner had taken one of his father's concubines, he looked on it as a proof that Abner had an eye to the throne for himself. He accordingly demanded an explanation from Abner, but instead of explanation or apology, he received a volley of rudeness and defiance. Abner knew well that without him Ishbosheth was but a figure-head, and he was enraged by treatment that seemed to overlook all the service he had rendered him and to treat him as if he were some second or third-rate officer of a firm and settled kingdom. Perhaps Abner had begun to see that the cause of Ishbosheth was hopeless, and was even glad in his secret heart of an excuse for abandoning an undertaking which could bring neither success nor honour. "Am I a dog's head, which against Judah do show kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to-day with a fault concerning this woman? So do God to Abner, and more also, except, as the Lord hath sworn to David, even so I do to him, to translate the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah from Dan even to Beersheba."

The proverb says, "When rogues fall out, honest men get their own." How utterly unprincipled the effort of Abner and Ishbosheth was is evident from the confession of the former that God had sworn to David to establish his throne over the whole land. Their enterprise therefore bore impiety on its very face; and we can only account for their setting their hands to it on the principle that keen thirst for worldly advantage will drive ungodly men into virtual atheism, as if God were no factor in the affairs of men, as if it mattered not that He was against them, and that it is only when their schemes show signs of coming to ruin that they awake to the consciousness that there is a God after all! And how often we see that godless men banded together have no firm bond of union; the very passions which they are united to gratify begin to rage against one another; they fall into the pit which they digged for others; they are hanged on the gallows which they erected for their foes.

The next step in the narrative brings us to Abner's offer to David to make a league with him for the undisputed possession of the throne. Things had changed now very materially from that day when, in the wilderness of Judah, David reproached Abner for his careless custody of the king's person (1 Sam. xxvi. 14). What a picture of feebleness David had seemed then, while Saul commanded the whole resources of the kingdom! Yet in that day of weakness David had done a noble deed, a deed made nobler by his very weakness, and he had thereby shown to any that had eyes to see which party it was that had God on its side. And now this truth concerning him, against which Abner had kicked and struggled in vain, was asserting itself in a way not to be resisted. Yet even now there is no trace of humility in the language of Abner. He plays the great man still. "Behold, my hand shall be with thee, to bring about all Israel to thee." He approaches King David, not as one who has done him a great wrong, but as one who offers to do him a great favour. There is no word of regret for his having opposed what he knew to be God's purpose and promise, no apology for the disturbance he had wrought in Israel, no excuse for all the distress which he had caused to David by keeping the kingdom and the people at war. He does not come as a rebel to his sovereign, but as one independent man to another. Make a league with me. Secure me from punishment; promise me a reward. For this he simply offers to place at David's disposal that powerful hand of his that had been so mighty for evil. If he expected that David would leap into his arms at the mention of such an offer, he was mistaken. This was not the way for a rebel to come to his king. David was too much dissatisfied with his past conduct, and saw too clearly that it was only stress of weather that was driving him into harbour now, to show any great enthusiasm about his offer. On the contrary, he laid down a stiff preliminary condition; and with the air of one who knew his place and his power, he let Abner know that if that condition were not complied with, he should not see his face. We cannot but admire the firmness shown in this mode of meeting Abner's advances; but we are somewhat disappointed when we find what the condition was – that Michal, Saul's daughter, whom he had espoused for a hundred foreskins of the Philistines, should be restored to him as his wife. The demand was no doubt a righteous one, and it was reasonable that David should be vindicated from the great slur cast on him when his wife was given to another; moreover, it was fitted to test the genuineness of Abner's advances, to show whether he really meant to acknowledge the royal rights of David; but we wonder that, with six wives already about him, he should be so eager for another, and we shrink from the reason given for the restoration – not that the marriage tie was inviolable, but that he had paid for her a very extraordinary dowry. And most readers, too, will feel some sympathy with the second husband, who seems to have had a strong affection for Michal, and who followed her weeping, until the stern military voice of Abner compelled him to return. All we can say about him is, that his sin lay in receiving another man's wife and treating her as his own; the beginning of the connection was unlawful, although the manner of its ending on his part was creditable. Connections formed in sin must sooner or later end in suffering; and the tears of Phaltiel would not have flowed now if that unfortunate man had acted firmly and honourably when Michal was taken from David.

But it is not likely that in this demand for the restoration of Michal David acted on purely personal considerations. He does not seem to have been above the prevalent feeling of the East which measured the authority and dignity of the monarch by the rank and connections of his wives. Moreover, as David laid stress on the way in which he got Michal as his wife, it is likely that he desired to recall attention to his early exploits against the Philistines. He had probably found that his recent alliance with King Achish had brought him into suspicion; he wished to remind the people therefore of his ancient services against those bitter and implacable enemies of Israel, and to encourage the expectation of similar exploits in the future. The purpose which he thus seems to have had in view was successful. For when Abner soon after made a representation to the elders of Israel in favour of King David and reminded them of the promise which God had made regarding him, it was to this effect: "By the hand of My servant David I will save My people Israel out of the hand of the Philistines and out of the hand of all their enemies." It seems to have been a great step towards David's recognition by the whole nation that they came to have confidence in him in leading them against the Philistines. Thus he received a fresh proof of the folly of his distrustful conclusion, "There is nothing better for me than that I should escape into the land of the Philistines." It became more and more apparent that nothing could have been worse.

One is tempted to wonder if David ever sat down to consider what would probably have happened if, instead of going over to the Philistines, he had continued to abide in the wilderness of Judah, braving the dangers of the place and trusting in the protection of his God. Some sixteen months after, the terrible invasion of the Philistines took place, and Saul, overwhelmed with terror and despair, was at his wits' end for help. How natural it would have been for him in that hour of despair to send for David if he had been still in the country and ask his aid! How much more in his own place would David have appeared bravely fronting the Philistines in battle, than hovering in the rear of Achish and pretending to feel himself treated ill because the Philistine lords had required him to be sent away! Might he not have been the instrument of saving his country from defeat and disgrace? And if Saul and Jonathan had fallen in the battle, would not the whole nation have turned as one man to him, and would not that long and cruel civil war have been entirely averted? It is needless to go back on the past and think how much better we could have acted if unavailing regret is to be the only result of the process; but it is a salutary and blessed exercise if it tends to fix in our minds – what we doubt not it fixed in David's – how infinitely better for us it is to follow the course marked out for us by our heavenly Father, with all its difficulties and dangers, than to walk in the light of our own fire and in the sparks of our own kindling.

It appears that Abner set himself with great vigour to fulfil the promise made by him in his league with David. First, he held communication with the representatives of the whole nation, "the elders of Israel," and showed to them, as we have seen – no doubt to his own confusion and self-condemnation – how God had designated David as the king through whom deliverance would be granted to Israel from the Philistines and all their other enemies. Next, remembering that Saul was a member of the tribe of Benjamin, and believing that the feeling in favour of his family would be eminently strong in that tribe, he took special pains to attach them to David, and as he was himself likewise a Benjamite, he must have been eminently useful in this service. Thirdly, he went in person to Hebron, David's seat, "to speak in the ears of David all that seemed good to Israel and to the whole house of Benjamin." Finally, after being entertained by David at a great feast, he set out to bring about a meeting of the whole congregation of Israel, that they might solemnly ratify the appointment of David as king, in the same way as, in the early days of Saul, Samuel had convened the representatives of the nation at Gilgal (1 Sam. xi. 15). That in all this Abner was rendering a great service both to David and the nation cannot be doubted. He was doing what no other man in Israel could have done at the time for establishing the throne of David and ending the civil war. Having once made overtures to David, he showed an honourable promptitude in fulfilling the promise under which he had come. No man can atone for past sin by doing his duty at a future time; but if anything could have blotted out from David's memory the remembrance of Abner's great injury to him and to the nation, it was the zeal with which he exerted himself now to establish David's claims over all the country, and especially where his cause was feeblest – in the tribe of Benjamin.

It must have been a happy day in David's history when Abner set out from Hebron to convene the assembly of the tribes that was to call him with one voice to the throne. It was the day long looked for come at last. The dove had at length come with the olive leaf, and peace would now reign among all the tribes of Israel. And we may readily conceive him, with this prospect so near, expressing his feelings, if not in the very words of the thirty-seventh Psalm, at any rate in language of similar import: —

 
"Fret not thyself because of evil-doers,
Neither be thou envious against them that work unrighteousness
For they shall soon be cut down like the grass,
And wither as the green herb.
Trust in the Lord and do good;
Dwell in the land, and follow after faithfulness.
Delight thyself also in the Lord,
And He shall give thee the desires of thine heart.
Commit thy way unto the Lord,
Trust also in Him, and He shall bring it to pass.
And He shall make thy righteousness to go forth as the light,
And thy judgment as the noonday.
Rest in the Lord and wait patiently for Him;
Fret not thyself because of him that prospereth in his way,
Because of the man who bringeth wicked devices to pass.
For evil-doers shall be cut off;
But those that wait on the Lord, they shall inherit the land."
 

But a crime was now on the eve of being perpetrated destined for the time to scatter all King David's pleasing expectations and plunge him anew into the depths of distress.