ADVANCE OF DAVID IN REPUTATION BY THE SLAUGHTER OF GOLIATH (1 Samuel 17:1-9.).
EXPOSITION
GOLIATH'S DEFIANCE OF ISRAEL (1 Samuel 17:1-9).
The Philistines gathered together their armies. As the object of the historian is not to give us an account of the Philistine wars, but only to record the manner of David's ripening for the kingly office, nothing is said as to the space of time which had elapsed between Saul's victory at Michmash and the present invasion. We are, however, briefly told that "there was sore war against the Philistines all the days of Saul" (1 Samuel 14:52), and apparently this inroad took place very many years after Saul's establishment upon the throne. The Philistine camp was at Ephes-dammim, called Pas-dammim in 1 Chronicles 11:13. The best explanation of the word gives as its meaning the boundary of blood, so called from the continual fighting which took place there upon the borders. Shochoh, spelt more correctly Socoh in Joshua 15:35, was one of fourteen villages enumerated there as lying in the Shephelah, described by Conder ('Tent Work,' 2:156) as a region of "low hills of limestone, frowning a distinct district between the plain and the watershed mountains.'' In this district Socoh lay northeast of Eleutheropolis (Beth-jibrin), midway between it and Beth-shemesh, from each of which places it was distant about eight or nine miles. It is now called Shuweikeh. For Azekah see Joshua 10:10.
The valley of Elah. I.e. of the terebinth tree. A valley between them. Conder ('Tent Work,' 2:160) describes the spot from personal observation thus: "Saul, coming down by the highway from the land of Benjamin, encamped by the valley on one of the low hills; and between the two hosts was the gai or ravine." In the A.V. no exactness of rendering is ever attempted, and both the emek, the broad strath or valley of Elah, with gently sloping sides, and the flag, the narrow, precipitous ravine, are equally rendered valley. Really the gai is most remarkable, and fully explains how the two hosts could remain in face of one another so long without fighting; for Conder proceeds, "Two points require to be made clear as to the episode of David's battle with Goliath: one was the meaning of the expression gai or ravine; the other was the source whence David took the 'smooth stones.' A visit to the spot explains both. In the middle of the broad, open valley we found a deep trench with vertical sides, impassable except at certain places—a valley in a valley, and a natural barrier between the two hosts. The sides and bed of this trench are strewn with rounded and waterworn pebbles, which would have been well fitted for David's sling. Here, then, we may picture to ourselves the two hosts, covering the low, rocky hills opposite to each other, and half hidden among the lentisk bushes. Between them was the rich expanse of ripening barley, and the red banks of the torrent, with its white, shingly bed. Behind all were the distant blue hill walls of Judah, whence Saul had just come down. The mail clad champion advanced from the west through the low corn, with his mighty lance perhaps tufted with feathers, his brazen helmet shining in the sun. From the east a ruddy boy in his white shirt and sandals, armed with a goat's hair sling, came down to the brook, and, according to the poetic fancy of the Rabbis, the pebbles were given voices, and cried, 'By us shalt thou overcome the giant.' The champion fell from an unseen cause, and the wild Philistines fled to the mouth of the valley, where Gath stood towering on its white chalk cliff, a frontier fortress, the key to the high road leading to the corn lands of Judah and to the vineyards of Hebron."
A champion. Literally, "a man of the two middles," i.e. one who enters the space between the two armies in order to decide the contest by a single combat. Of Gath. In Joshua 11:21 this town is mentioned, together with Gaza and Ashdod, as still having among its inhabitants men of the race of Anak. Whose height was six cubits and a span. In our measure his height was eight feet five and one-third inches; for the cubit is sixteen inches, and the span (really the hand-breadth) is five and one-third inches. A span, sit, is eight inches, but the word used here is zereth. See on these measures, Conder, 'Handbook,' p. 79. This height, though very great, has been attained to in modern times. Armed with a coat of mail. Literally, "clothed in a shirt of scales," i.e. a corselet made of metal scales sewn on cloth so as to overlap one another. It was flexible, and protected the back and sides as well as the kent. Five thousand shekels of brass. Really copper, as brass was then unknown. Conder gives the shekel as equal to two-thirds of an ounce. This would make the corselet weigh at least two hundred weight, an enormous load to carry even for a short time. Goliath's other equipments correspond in heaviness, and largely exceed the weight of medieval suits of armour. Greaves of brass upon his legs. The thighs were protected by the corselet, so that only the legs required defensive armour. This would account for the weight of the corselet, as it was much longer than the cuirass, as worn by the Greeks and Romans. A target. Really, "a javelin." It was carried at the back, ready to be taken in the hand and thrown at the enemy when required. The versions have a different reading—magan, shield, for chidon, javelin. The shield was carried before him by an armour bearer. The staff. The written text has a word which usually signifies shaft, arrow, for which the Kri substitutes wood, the noun actually found in 2 Samuel 21:19; 1 Chronicles 20:5; but most probably the word used here is an archaic name for the handle or staff of a spear. Six hundred shekels. The weight of the iron head of the spear would be about twenty-five pounds. However tall and strong Goliath may have been, yet with all this vast weight of metal his movements must have been slow and unready. He was got up, in bet, more to tell upon the imagination than for real fighting, and though, like a castle, he might have been invincible if attacked with sword and spear, he was much too encumbered with defensive armour to be capable of assuming the offensive against a light armed enemy. To David belongs the credit of seeing that the Philistine champion was a huge imposition.
He stood and cried unto the armies. Literally, "the ranks," the word being the noun formed from the verb translated set in array, just below. The same word is used throughout (see 1Sa 17:10, 1 Samuel 17:20, 1 Samuel 17:21, 1Sa 17:22, 1 Samuel 17:26, 1 Samuel 17:45). Am not I a Philistine? Hebrew, "the Philistine," the champion on their side. I defy the armies. Hebrew, "I have cast scorn or insult upon the ranks of Israel this day." The sense is not so much that he defied them as that they were dishonoured by not accepting his challenge. They were dismayed. That is, terrified, and made uncertain what to do (comp. Jer 1:1-19 :36). We have seen from Mr. Condor's account that each army held an impregnable position on the two sides of the ravine, which neither could cross without the certainty of being defeated in the attempt by the other side. Under such circumstances there seemed no way of deciding the contest except by a single combat. But though Saul and his warriors were too terrified at Goliath's appearance to venture to meet him, still they held their ground for forty days, inasmuch as it was evidently impossible for him to cross the ravine clad in such cumbrous armour, nor did the Philistines venture to make the attempt, us the Israelites would have taken them at a manifest disadvantage.
DAVID'S VISIT TO THE CAMP (1 Samuel 17:12-9). The Vatican codex of the Septuagint omits the whole of this section, and it was inserted in the Alexandrian copy by Origen. It is found, however, in the other versions; and possibly this treatment of David's history as of a person unknown, just after the account given of him in 1 Samuel 16:1-9; did not seem so strange to readers in old time as it does to us, with whom reading is so much more easy an accomplishment. It is, nevertheless, one of the many indications that the Books of Samuel, though compiled from contemporaneous documents, were not arranged in their present form till long afterwards. It was only gradually that Samuel's schools dispersed throughout the country men trained in reading and writing, and trained up scholars capable of keeping the annals of each king's reign. The Books of Kings were, as we know, compiled from these annals; but probably at each prophetic school there would be stored up copies of Psalms written for their religious services, ballads such as those in the Book of Jashar, and in the Book of the Wars of Jehovah, narratives of stirring events like this before us, and histories both of their own chiefs, such as was Samuel, and afterwards Elijah and Elisha, and also of the kings. There is nothing remarkable, therefore, at finding information repeated; and having had in the previous narrative an account of a passing introduction of David to Saul as a musician, which led to little at the time, though subsequently David stood high in Saul's favour because of his skill upon the harp, we here have David's introduction to Saul as a warrior.
Jesse … went among men for an old man in the days of Saul. This translation is taken from the Vulgate; but the Hebrew is, "And the man in the days of Saul was old, gone among men." Some explain this as meaning "placed," i.e. "reckoned among men of rank;" but probably an aleph has dropped out in the word rendered men, and we should read "gone," i.e. "advanced in years." Old is used in a very indefinite way in the Books of Samuel; but as Jesse had eight sons, of whom the youngest was now grown up, he must have been nearly sixty. Went and followed. Hebrew, "And there went the three elder sons of Jesse went after Saul to the war." Some grammarians consider that this repetition of the verb is intended to give it the force of a pluperfect,—they had gone,—but it is more probably an error, and one of the two verbs should be omitted.
David went and returned from Saul. This is a very important statement, as it shows that the writer, in spite of what is said in 1 Samuel 17:55-9, knew that David had visited Saul at his court, and become personally known to him. Apparently it had been but a short visit, possibly because after the fit of melancholy had passed away there was no return of it for the present; and if David had been back at Bethlehem for two or three years, a young man changes so much in appearance at David's time of life that it is no wonder that neither Saul nor Abner recognised him in his shepherd's dress. For some reason, then, or other David had not remained with Saul at Gibeah, but had resumed his pastoral life at Bethlehem, and the statements made in 1 Samuel 16:21-9 belong to the time immediately after the combat with Goliath, and not before.
The Philistine .... presented himself. I.e. took his stand (see on 1 Samuel 10:23; 1 Samuel 12:7, 1 Samuel 12:16). This verse takes up the narrative, disturbed by the inserted explanation about David's family relations. The extraordinary formation of the ground, as described in 1 Samuel 17:3, shows how it was possible for this challenge to go on for forty days without either army advancing or retiring. During this long time it seems to have been the business of the friends at home to supply the combatants with food, and so Jesse sends David with an ephah, about three pecks, of parched corn—as the word is spelt in the Hebrew it means "parched pease." Also ten loaves, and, for the captain of their thousand, ten cheeses—rather, "ten slices of fresh curd." David was also to take their pledge. Apparently neither Eliab nor his brethren could write, and therefore they would send back to their father some token previously agreed upon to show that they were in good health, and had received the supplies sent them. Now Saul, etc. This is a part of Jesse's speech, telling David where he would find his brethren. For were, the right translation is, "They are in the terebinth valley, fighting with the Philistines."
HOMILETICS.
Aggression not defence.
The facts are—
1. The armies of Israel and Philistia are drawn up in array, with a valley between them.
2. A gigantic champion, heavily armed and proud of his strength, challenges any one of Saul's army to a personal encounter, and with lofty words defies the armies of Israel.
3. Saul and his men are in great fear. The episode given by the sacred writer is one of those occurrences likely to arise under the conditions of ancient warfare. It must be viewed by us as one of the events which Providence overruled for the gradual introduction of David to the notice of Israel. But in this section we may confine attention to truths not immediately affecting him.
I. We have here AN EXHIBITION OF THE WAR SPIRIT. This giant was under the influence of a mere love of fighting. It was not a question of rightness or wrongness, but of slaying or being slain. The modicum of patriotism was overlaid by the lust of contention. This passion dwells more or less in all men. Its mildest form is a contentious spirit—a quarrelsome temper, a desire to try our strength against others. It has found wide and pernicious scope in the history of nations. There is a tendency to foster this unhallowed spirit even in civilised, so called Christian countries. The profession of soldier, the pomp of military parade, the zest with which battles are described, the haze of glory thrown around the unutterable horrors of war, and rivalry among men for distinction in action—all show that the war spirit is fostered. Is it not true that a mere desire to find actual occupation in fighting determines the first choice of multitudes in entering on warlike enterprises? The evils of this spirit are patent. In itself it is a debasement of our nature. The God of peace and love is our Father, and we are to be his children in the spirit that governs us. The execution of law and right is a totally different thing. The woes it has brought on the world, in deaths, widows, orphans, poverty, desolations, debts, suspicions, and engendered vices, can never be told. It is the duty of every Christian to strive to crush it out, by careful training of the young, by discouragement of popular passions, by enforcement of the teaching and Spirit of Christ, and by earnest prayer that the Church may be firm in protest against it.
II. We have also AN EXHIBITION OF PRIDE IN HUMAN STRENGTH. This giant thought himself mighty, and he boasted in his strength. Boastfulness in any form is disgraceful. Man is not in a position to magnify himself on any possession, for it is as a shadow, and may quickly vanish. Pride in mere physical strength is the lowest form of boasting, save that in actual vice. A quick, bright, intelligent mind is of more account than height of stature and strength of limb. Yet self-satisfaction in intellectual qualities and powers is evidence of a moral weakness which renders man inferior in the higher realms of life. We have need to learn that man at his best estate is vanity; that it is not by might nor by power that the highest achievements are wrought in the spiritual sphere.
III. We have also A REVERSION OF THE NATURAL ORDER OF THINGS. The natural order is that which follows from the normal constitution and relations of things. By appointment Israel were the possessors of the land. The promise had read thus: Be true and obedient, and ye shall possess the land in peace, and be exalted above all nations (Deuteronomy 28:1-5). Had the conditions been faithfully observed, God long ere the days of David would have subdued their enemies (Psalms 81:13-19). Or, had new enemies trespassed on their borders, Israel would have assailed in confidence, and not be assailed in great fear. Aggression on the foes of God and man is the work of God's people; there is a reversion of the natural order when they are barely able to hold their own, and tremble at the aggressive onslaughts of the foe. The attitude and work of the Church in relation to the manifold forms of evil in the world is not inaptly indicated in Israel's original relation to the abominable nations that once held and begirt the promised land—namely, aggression till the earth is subdued to Christ. If there are defiant systems assailing the Church of God and making inroads upon her, it is because she has been unfaithful in her aggressive work. If we do not make aggression on the domain of sin, the forces of evil will gain power and make positive aggression on the domain of religion. Vices of all kinds, and infidelity in brazen forms, flourish and become more than defensive in action when Christians lose faith in their mission and sink to the level of other men. Not even the vilest of men nor the hardiest unbeliever will venture to assail a pure and very devoted spiritual life.
General lessons:—
1. The Christian Church should consider how much of the prevalence of the war spirit is due to her imperfect treatment of the natural tendency to it.
2. Those who despise the low type of life which glories in mere brute force should remember that, from the higher spiritual sphere, glorying in any mere human possession may be regarded in the same light.
3. The earnest cultivation of spiritual life will be proved by the aggression which, as individuals, we make on our besetting sins, and, as communities, on the sins of the world.
Cooperation in spiritual warfare.
The facts are—
1. Three of Jesse's sons are with the army opposing the Philistines.
2. David, being relieved from attendance on Saul, keeps the flock at Bethlehem.
3. Jesse sends David to the camp with provisions, and instructs him to look after the welfare of his brethren. It is possible that Jesse may have surmised that some considerable developments would soon arise out of Samuel's recent visit to Bethlehem and the wonderful interest taken in young David. At all events, it was providential that he sent him from caring for sheep to care for his brethren on the battlefield. Leaving out of view the moral condition of Israel and its consequences, as dwelt on in the last section, we may regard the army of Saul as being engaged in the service of the living God (1 Samuel 17:26, 1 Samuel 17:36), virtually against the foes of the kingdom of the Messiah. David's visit to the army with provisions and messages relating to the welfare of his soldier brothers, therefore, brings out the relation that should subsist between those engaged in open conflict in the service of God and such as are not called to serve in that form.
I. The EXIGENCIES OF THE CHURCH REQUIRE SOME TO BE SPECIALLY ENGAGED IN OPEN CONFLICT WITH SIN. The circumstances of Israel necessitated just then that some of God's people should devote themselves to the campaign as soldiers. Combination under the guidance of skill would effect what isolated private effort could not touch. In the Christian economy every true follower of Christ is a soldier, following the lead of the Captain of our salvation. Nevertheless, the circumstances in which Christians find themselves demand that some should be more emphatically fighting men, to undertake, in combination with others, arduous work which can never be done by Christians in a private and isolated capacity. Hence we have men, separated from various occupations, consecrating all their time and energies not merely in defence of the gospel, but in making war upon the manifold evils which obstruct the triumph of Christ. These sustain a relation to others, whose time is otherwise employed on purely personal pursuits, similar to that of the army at Elah to the Jesses and Davids engaged in domestic and rural occupations.
II. The CONFLICT THUS OPENLY MAINTAINED INVOLVES THE INTERESTS AND CLAIMS THE SUPPORT OF ALL. Obviously every one in Israel was concerned in the issue of the conflict with the Philistines. All that free people hold precious was at stake. If it was in the power of noncombatants to render aid, clearly it ought to be forthcoming. In a higher and wider sense is it true that the business of Christ's soldiers at home and abroad is the business of the entire body of believers, irrespective of age, position, or ability. The Church is one body, and the sufferings or pleasures of one member are of moment to all the members. The feeling which suggests that certain efforts to save men are no concern but to those engaged in them is unintelligent and unchristian. The call to hold forth the word of truth is to the one body of the faithful. Our sympathy with Christ's mission is real only as we identify our hopes, and aspirations, and endeavours with those of all who have the "same mind." Consequently, every consideration of humanity, of brotherly regard, of love for Christ, and joy in his advancing conquests, should stimulate aid to those on the high places of the field.
III. THERE ARE AVAILABLE MEANS BY WHICH EVERY ONE MAY RENDER SUBSTANTIAL AID IN THIS WARFARE. Jesse's forethought and David's readiness contributed to the strength and encouragement of the absent warriors. Likewise every one in Israel could aid in the conflict by contributions of food and clothing, and by cherished sympathy and prayer. In modern nations every member of the community renders assistance in war, by payment of taxes, combination of counsel, deep and variously expressed sympathy, and that quota from each one which makes up the sum of support to be found in public opinion. The means by which the scattered members of Christ's Church can fulfil their duty to their brethren devoted entirely to the campaign against sin are varied and effective.
1. By loyally bearing the common cause on the heart. This may become a habit if we will but make an intelligent study of what is due from us. Its value to the distant and near soldiers of the cross is clear to the spiritual eye. Moral natures are knit together by subtle bonds.
2. By special acts and seasons of prayer. Emphasis given to our general sympathy by special pleading with God on behalf of his faithful servants is the all-powerful means of taking our share in the one great conflict. Even the greatest of apostles felt that he would do his work better if friends would but respond to his appeal, "Brethren, pray for us." This is an aid which may be rendered by young and old, hale and weak, the rich and poor. Only eternity will reveal how much, among the many concurring causes that issue at last in the full triumph of Christ, is due to the prayers even of the helpless invalids, and poor, unheard of saints that dwell in cottage homes.
3. Moral and material support. We may seize opportunities for assuring our brethren, whose hearts are often faint and weary, that we do carry their cares and sorrows, and do regard their work as ours. We rob devoted men of strength when we are chary of letting them know our deep interest in them. The material support is also within the reach of most. To devote a portion of our means to Christ's cause is a great privilege. Had the Church devoted half on Christian enterprise that has been devoted to questionable self-indulgences, the joys of men and angels would ere this have been doubled.
General lessons:—
1. We should encourage by example and personal influence in young people an intelligent interest in all Christian work because it is Christian.
2. Where true love exists, ingenuity will devise means of cheering those engaged in arduous service.
3. The spiritual unity of the Church may thus be largely realised, notwithstanding diversity of organisations.
HOMILIES BY B. DALE
1 Samuel 17:1-9. (THE VALLEY OF ELAH.)
Israel smitten with fear.
"They were dismayed, and greatly afraid" (1 Samuel 17:11).
1. The renewed attempt of the Philistines to subjugate Israel shows, in comparison with their former invasion, a decrease of power. They did not penetrate into the heart of the land (1 Samuel 13:5), but advanced only a short distance from their own border, and "pitched between Shochoh and Azekah, in Ephes-dammim," a dozen miles southwest of Bethlehem. They had been driven back and held in check.
2. It could hardly have been possible, but for the rashness of Saul in "the war of Michmash," by which the opportunity of inflicting a fatal blow was lost. Hearing, perhaps, of his condition, and perceiving signs of the laxity of his rule, they sought to repair their defeat.
3. It found the people of Israel, notwithstanding their previous success, ill-prepared to repel the aggression. Although they went to meet the enemy, and encamped opposite to them, they did nothing more. In the spirit of a better time they would have immediately fallen upon them in reliance upon "the Lord of hosts" (Deuteronomy 32:30); but now they were paralysed with fear, especially at the appearance of the gigantic champion who came out against them. The Philistines desired to make the issue depend on a single combat between this man and any Israelitish warrior who might be appointed to meet him; and he "drew near morning and evening, and presented himself forty days" (1 Samuel 17:16). A similar fear has sometimes pervaded the Christian community in the presence of the enemy.
I. IT IS INSPIRED BY FORMIDABLE OPPONENTS.
1. Their number is great. They consist not merely of one or two, 'but of a host of giants.
(1) Within: carnal affections, corrupt tendencies, proud thoughts, evil imaginations, and wrathful passions.
(2) Without: ignorance, error, unbelief, superstition, intemperance, licentiousness, worldliness, and "all ungodliness."
(3) In the background of all "the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Ephesians 2:2).
2. Their appearance is imposing. They seem to be possessed of extraordinary might, and arrayed in terrible armour, and are of great renown. "Am I not that Philistine" (1 Samuel 17:8), who has exhibited such prowess and slain so many foes? "He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron" (M. Henry).
3. Their attitude is proud, boastful, defiant, contemptuous, and increasingly confident of victory as day after day the challenge is renewed, and no one dares to answer it. "The first challenge to a duel that we ever find came out of the mouth of an uncircumcised Philistine" (Hall). How often has the contemplation of such adversaries filled even good men with dismay! While we measure our natural strength against the forces of evil our case is hopeless. "Who is sufficient for these things?"
II. IT RESULTS PROM PREVIOUS UNFAITHFULNESS.
1. Distrust of God and alienation from him. Faith prevents fear. It looks to God, judges of the power of the enemy in the light of his omnipotence, unites to him, and inspires with unbounded courage (1 Samuel 14:6; 1 Samuel 14:47); but unbelief is blind and weak and fearful (Matthew 8:26). And dismay in great emergencies reveals the absence or feebleness of faith in the preceding and ordinary course of life.
2. Outward acts of disobedience to the Divine will diminishing moral power, and producing inward distraction and dread.
3. Sympathy with a faithless leader, and participation in the "spirit of fear" (2 Timothy 1:7) which he possesses. Saul had forsaken the Lord. He had not the presence of Samuel with him; nor, apparently, that of the high priest; nor did he seek the Divine counsel as aforetime. He ruled independently of Jehovah; and the people loved too much "to have it so," sharing in his faithlessness and fear. A faithless and fearful leader cannot have faithful and fearless followers.
III. IT INCURS DESERVED REPROACH (1 Samuel 17:8, 1 Samuel 17:26)—uttered by the enemy, and echoed in the conscience of the people, on account of—
1. The cowardice of their conduct.
2. The inconsistency of their position, as professed servants of the living God: unfaithful to their calling, trembling before the votaries of "gods that were no gods" (1 Samuel 17:44), and bringing dishonour upon the name of Jehovah. "The name of God is blasphemed among the Gentiles through you" (Romans 2:24; Proverbs 25:26).
3. The likelihood of their defeat, of which it is a virtual acknowledgment, and to which it must infallibly conduct, unless a better spirit be infused into them. "How is it that ye have not faith?" (Mark 4:40).
Learn that—
1. The spirit of fear can be expelled only by the spirit of faith.
2. Fearfulness in conflict, difficulty, and danger indicates a lack of faith, and should constrain to renewed trust in God.
3. In their greatest extremity God does not abandon his people to despair, but provides for them "a way of escape."—D.
1 Samuel 17:17, 1 Samuel 17:18. (BETHLEHEM.)
Parental solicitude.
Family life occupies a prominent place in the Books of Samuel, and the affectionate concern of parents for their children is often mentioned (see 1 Samuel 2:24; 1 Samuel 10:2). Jesse, who, in consequence of his advanced age (1 Samuel 17:12), was himself unable to go against the Philistines, had his three elder sons in the army of Israel; and after they had been absent for some weeks, sent their youngest brother with provisions for their need, to make inquiries about their welfare, and "take their token," by which he might be assured thereof. Such solicitude as he displayed is—
I. NATURAL.
1. Arising out of the instinctive affection which is felt by parents.
2. Continuing throughout the whole of life.
3. Commended by the heavenly Father, who puts it into the heart; and often illustrated, directed, and regulated by the teachings of his word (Genesis 18:19; Genesis 22:2; 2 Samuel 18:33; Ephesians 6:4; 1 Timothy 5:8).
II. CONSIDERATE.
1. Of the distance of children from home, and of their deprivation of parental oversight, counsel, and restraint.
2. Of their need: temporal, spiritual, and eternal.
3. Of their peril: from their own tendencies, their intimate associations, and their open enemies.
III. PRACTICAL. Expressed—
1. In sending them presents of that which is best adapted to their wants.
2. By the hand of a brother (Genesis 37:14; Genesis 43:11).
3. With the request of a token of affectionate regard for the gratification of a heart that desires and seeks their happiness.
IV. ILLUSTRATIVE of "the kindness and love of God our Saviour toward man" (Titus 2:4). The relation of an earthly father to his children is a shadow of that of the heavenly Father to men; it was doubtless appointed from the first to be such, and the loving care which arises out of it is, in comparison with that of the "Father of spirits," only as a ray of light compared with the sun. This also is—
1. Natural and spontaneous, for "God is love."
2. Considerate (Psalms 103:13, Psalms 103:14). "In thee the fatherless findeth mercy (Hosea 14:3).
3. Practical. "I have loved you, saith the Lord," etc. (Malachi 1:2; Matthew 7:11; John 3:16).
Exhortation:—
1. To parents. Let your kindness to your children be such as accords with that of your heavenly Father to you, and as affords a true image of it.
2. To children. Show kindness to your parents in return for their kindness to you (1 Samuel 22:3), as your heavenly Father requires.
3. To all. "If I be a father, where is mine honour?" (Malachi 1:6).—D.