The Pulpit Commentaries

8/13/2019 The Pulpit Commentaries

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The Pulpit Commentaries 1 Chronicles 12

Verses 1-40

This chapter is retrospective, and the contents of it are not found elsewhere. It is occupied, first (1 Chronicles 12:1-22 ), with the names andsome accounts of those who had come to the help of David in three great crises in time past, to join themselves to him and hi s cause. Andafterwards (1 Chronicles 12:23-40 ), with an enumeration of those representatives from the tribes who came (1 Chronicle11:1 ,1 Chronicles 11:3 ) to support the proceedings of the occasion when he was being made king of the whole people. Thus the chapterwould divide really into four parts, to which the following sections will be found sufficiently to answer: viz. 1 Chronicles 12:1-7 ; 8-18; 122; 1 Chronicles 23:1-32 -40.

1 Chronicles 12:1

To Ziklag . The occasion referred to is evidently that recorded i n1 Samuel 27:1 , 1 Samuel 27:2 , 1 Samuel 27:6 , 1 Samuel 27:7 ;1 Samu30:1 , 1 Samuel 30:26 ; and generally in those and the intermediate chapters. David stayed at Ziklag a year and four months, a period whichclosed for him with the death of Saul. Ziklag, in Joshus's original allotment, was the possession of Simeon (Joshua 19:5 ). It was situatedsouth of Judah, and came into the hands of Judah when Achish made it a gift to David for a rest-deuce (1 Samuel 27:5-7 ). The site of has not been identified in later times. It witnessed one of the narrowest and most remarkable of the escapes of David, on an occasionwhich brought danger, not so much from acknowledged foes, as from the maddened grief and despair of his own friends and people(1 Samuel 30:3-6 ). The whole scene of the broken-hearted grief of David and his people, when, on discovering the successful raid of the

Amalekites upon Ziklag, "they lifted up their voice and wept, until they had no more power to weep," is one of the most dramatic on record.The rapid reverse to good fortune, when David turns away their heedless anger against himself and proposal to stone him, by pursuing and

overcoming the enemy, and recovering their captives and their goods near the brook Besor, completes the effectiveness of the scene.The middle voice form of expression in this verse, kept himself close, means to say that David was, by fear of Saul and by force of hisenemies, more or less hemmed up in Ziklag.

1 Chronicles 12:2

Of Saul's brethren of Benjamin . It would be better to read these words as the commencement of the next verse. Prominence is given tothe fact that this set of helpers of David, counting in all twenty-three, comprised Benjamites men of the same tribe with Saul (1 Chronicle12:29 ). They had seen and been impressed by the wrongness and cruelty of Saul, and found themselves unable to keep in sympathy withhim. Of such were Eleazar, Ilai, and Ithai, mentioned in the preceding chapter (1 Chronicles 11:12 ,1 Chronicles 11:29 , 1 Chronicles 11:31respectively). The Benjamites were noted both for their use of the bow, and of their own left hand (Judges 3:15 , Judges 3:21 ; Judge20:15 , Judges 20:16 ; 1 Chronicles 8:39 , 1 Chronicles 8:40 ; 2 Chronicles 14:8 ).

1 Chronicles 12:3

The sons of Shemaah the Gibeathite . The Peshito-Syriac has instead of This has the effect of making Joash the son of . Ahiezer, and it makes Shemaah a third name in the list. This name has in the Hebrew the form for the article before it, and should appearin our version either as "Has-Shemaah," or "the Shemaah." The name, together with that of Azmaveth, is found in 1 Chronicle8:13 , 1 Chronicles 8:36 , as belonging to the Benjamite tribe. The name Jeziel is omitted in the Syriac Version, and the twonames Pelet and Berachah appear as sons of Azmaveth (1 Chronicles 11:33 ; 2 Samuel 23:31 , where the Baharmite means theBaharumite, i.e. the man of Bahurim , in Benjamin). The Antothite; that is, native of Anathoth. The place is not given in Joshua 18:1-28 .; bit was a "priests' city" with "suburbs," belonging to Benjamin (1 Chronicles 11:28 ; Joshua 21:18 ; 1 Kings 2:26 ; Jeremiah 1:1 ; Jeremia29:27 ).

1 Chronicles 12:4

Among the thirty, and over the thirty . Yet the name of Ismaiah does not appear in the list of the preceding chapter, nor in its parallel;nor is it possible to identify it with any that does appear there. The suggested explanation is that he was in the first edition of that list, andied early. The expression, "among the thirty, and over the thirty," may possibly mean that, from distinction as one of them, he waspromoted above them to be leader of them. Josabad the Gederathite . The name should be spelt Jozabad. The Gederah here suggestedcannot to all appearance be that of Joshua 15:36 , in the Shephelah of Judah, as Jozabad was a Benjamite. If otherwise, it must besupposed to have come in some way into the possession of Benjamin.

1 Chronicles 12:5

Jerimoth . This name is found also among Benjamites (1 Chronicles 7:8 ). Bealiah . This name comprises both the

word Baal , and Jah ! Haruphite . The Masoretic word is Nehemiah 7:34) ). The sons of Hariph (Nehemiah 7:24 ) may havbelonged to the tribe of Benjamin.
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1 Chronicles 12:6

Jashobeam . Possibly the same with him of 1 Chronicles 11:11 ; 1 Chronicles 27:2 . Korhites . Some authorities are as positive that thisname designates Levitic Korahites , as others are sceptical about it. Bertheau explains the name as meaning descendants of Korah ofJudah (1 Chronicles 2:43 ). Others surmise that a Benjamite Korah, otherwise unknown to us, is pointed to. There does not seem anyintrinsic difficulty in supposing that these were some of the Levite Korahites, whose proper and allotted abode was in Benjamin, or perhapsin Judah.

1 Chronicles 12:7

Of Gedor . The place apparently here spoken of (yet see 1 Chronicles 8:31 ; 1 Chronicles 9:37 ) is unknown, and it is to be observed that inthe Hebrew the article precedes the word ( If it be the Gedor in Judah .( (1 Chronicles 4:4 ), it is to be noted still that Jeroham is aname of a Benjamite (1 Chronicles 8:27 ).

1 Chronicles 12:8

As 1 Chronicles 12:1 is introduced by the description of those who came together "to David to Ziklag" at a certain time, so it seems evidentthat this verse introduces the mention of certain others who befriended David at another time, by coming to him into the hold to thewilderness . These others were Gadites in part, and the hold none more likely than that of Adullam (1 Chronicles 12:16 of last chapter)

although the word here employed ( ) for "hold" is a different form of the word ( found both there and in the parallel ((2 Samuel 23:14 ). There is, however, nothing to negative the choice of other spots and occasions (1 Samuel 22:5 ; 1 Samu23:14 , 1 Samuel 23:19 , 1 Samuel 23:24 , 1 Samuel 23:29 , Authorized Version; 1 Samuel 24:1 , Authorized Version). This graphicdescription of the military and indeed native qualities of these Gadites, is in harmony with many other glimpses we get of them and theircharacter (1 Chronicles 5:19-22 ; 2 Samuel 1:23 ; 2 Samuel 2:18 ).

1 Chronicles 12:9-13

The eleven names of these verses are all known elsewhere, but none of them as designating the same persons.

1 Chronicles 12:14

One of the least was over an hundred . This, evidently an incorrect translation, is easily superseded by the correct literal version, One a hundred the little one , and the great one one to a thousand. The preposition lamed prefixed to the two numerals, "hundred" and"thousand," will signify either that the "little one was as good as a hundred, and the great one as good as a thousand;" or that the "little onewas rare as one of a hundred, and the great one rare as one of a thousand."

1 Chronicles 12:15

In the first month . This corresponds with our end of March. The interesting incident of this verse is unrecorded in detail elsewhere(Joshua 3:15 ; Jeremiah 12:5 ; Jeremiah 49:19 ; Jeremiah 50:44 ).

1 Chronicles 12:16

In addition to the Gadites, some others of Benjamin and Judah join David.

1 Chronicles 12:17

The solemn tone of David's language recorded here, and the beautiful pathos and religious appeal of the last two sentences of the verse,bespeak sufferings and disappointments experienced by David heretofore through deception. It is, however, noticeable that there is nodirect testimony of anything of this kind, least of all of any flagrant instance of it, on the part of such detachments of friends as had come tohim; and that , though they had occasionally been contributed from sources not the most desirable (1 Samuel 22:2 ).

1 Chronicles 12:18

The response of the band, by the mouth of Amasai was worthy of the character of the appeal that David made, both in its heartiness andits high tone. Amasai. Possibly the same with Amasa (1 Chronicles 2:17 ), the son of Abigail (David's sister), wife of Jether (2 Samu17:25 ; 2 Samuel 18:6 ; 2 Samuel 19:13 ;2 Samuel 20:10 ). Ewald discusses this point ('Genesis Int.,' 2:544). He was made captain of thehost by Absalom, afterwards by David, and Joab put an end to his life. The Spirit (see Numbers 11:26 ; Nehemiah 9:30 ). The more literatranslation of the verb came upon is clothed. Most interesting and instructive is the subject of the gradually developing manifestation of theagency of the eternal Spirit from the beginning of the world. Through the ascending illustrations of his natural work in creation (Genes
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1:2 ), his relation to human bodily life (Genesis 2:7 ; Job 27:3 ), his intellectual work of various kinds (Genesis 41:38 ; Exodus 28:3 ; Numbe24:2 ; Judges 9:29 ), we are led on to his highest spiritual functions.

1 Chronicles 12:19

And there fell of Manasseh to David . Of this use of there are many other examples (2 Chronicles 15:9 ; Jeremia37:14 ; Jeremiah 39:9 ). The phrase does not correspond with our own idiom of "falling to" one's lot, but with that of" falling away" from theservice or love of one to another, i.e. deserting. The occasion hero spoken of is described in full in 1 Samuel 29:2-11 .

1 Chronicles 12:20

Although those of Manasseh who wished to ally themselves with David did not most providentially for David and his Ziklag people hathe opportunity of aiding him when, on the eve of Gilboa, he was about to aid Achish the prince of the Philistines against the Israelites andSaul, yet their help must have come in useful when, on his return "to Ziklag on the third day," he found what the Amalekites had done, andpursued them (1 Samuel 30:1-6 , 1 Samuel 30:11-25 ). Seven is the number also of Eastern Manasseh mentioned in 1 Chronicles 5:24Nothing is now said of the men belonging to them joining with them. Jozabad . One manuscript quoted by Kennicott has for this name on itsfirst occurrence Jechabar. It is scarcely likely that the same name should appear twice in this short list, without some qualifying mark beingput to one of the two. Nothing else is known of these seven cap-talus of the thousands of Manasseh.

1 Chronicles 12:21

The band . The band referred to is evidently that of Amalek in 1 Samuel 30:8 , 1 Samuel 30:9 . Were captains; better, became captains.

1 Chronicles 12:22

The host of God . A forcible comment on the metaphorical use of this phrase is found in 1 Samuel 14:15 ; Authorized Version, " a vegreat trembling" is the translation of Hebrew "trembling of God." The for with which this verse commences probably explains the call therewas for many and able "captains" for a host becoming daily larger.

1 Chronicles 12:23

The bands ; rather, the chief men , or captains , by one or the other of which words this same term has been several times hitherto renderedin the immediate context (yet see Judges 9:37 , Judges 9:44 , an dJudges 5:30 for yet a third signification). There follow (1 Chronicles 12:24-37 ) the numbers of each tribe (the full thirteen being enumerated) who "came with a perfect heart to Hebron, to make David king over allIsrael." The large numbers of some of the joyful pilgrims to Hebron, as for instance of the trans-Jordanic tribes, the very small number thatcame of the tribe of Judah (in fact, lowest but one, i.e. Benjamin, and yet nearest home), and of some others, help to invest with doubt thenumerals of this passage, although it is not at all difficult to suggest some very passable explanations of these phenomena. This doubt isnot lessened by the total, which, according to this list, must make a figure between three hundred and forty thousand and three hundredand fifty thousand men. To the host have to be added, as we are expressly told, the "asses, camels, mules, and oxen," which carried the"bread, meat, meal, cakes of figs and bunches of raisins, and wine, and oil, and oxen, and sheep in abundance," for the consumption ofthe host during their "three days'" stay "with David," and their journeys to and fro. In the presence of such numbers, and the celebration ofsuch an occasion, Hebron must indeed have beheld the reflection of its own probable meaning, of the "fellowship" or "community" ofsociety. To turn the kingdom of Saul to him (so 1 Chronicles 10:14 ). The phrase is not a common one. According to the word of theLord (s o1 Chronicles 11:3 ; 1 Samuel 16:1 , 1 Samuel 16:12 , 1 Samuel 16:13 ).

1 Chronicles 12:24 , 1 Chronicles 12:25

David had already found friends and adherents in these two southern tribes of Judah and Simeon.

1 Chronicles 12:27

Jahoiada . He was probably the father of Benaiah (see 1 Chronicles 11:22 ; 1 Chronicles 18:17 ;1 Chronicles 27:5 ; 2 Samuel 8:18 ). TAaronites . This is, of course, equivalent to saying "the priests," i.e. the priestly troops, of whom Jehoiada was leader.

1 Chronicles 12:28

Zadok . This is the first men. tion of Zadok. He was, no doubt, the chief priest, son of Ahitub, o f 2 Samuel 8:17 ; 1 Kings 1:8 ; 1 Chronicle24:3 ; 1 Chronicles 29:22 . He is leader of the Levites.

1 Chronicles 12:29
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4/18

Had kept the ward ; rather, had kept on the side of ; the Hebrew, ; Vulgate, adhuc sequebatur. The proposed

translation of by "still" ('Speaker's Commentary,' in loc .) is very doubtful. The for hitherto of this verse explains the reason of thecomparatively small number Of the Benjamites.

1 Chronicles 12:31

West Manasseh is here treated of.

1 Chronicles 12:32

Had understanding of the times (2 Chronicles 2:12 ; Esther 1:13 ; Job 24:1 ). Compare Tacitus, "gnarus temporum" ('Agricola,' 6). Thisverse does not tell the number of the "children," but only of the "heads" of Issachar . It is possible that the number has slipped out. Thedescription of the characteristics of Issachar here seems an advance upon that of Genesis 49:14 , Genesis 49:15 .

1 Chronicles 12:33

Not of double heart . This phrase should be connected closely with the preceding clause, of which it is the termination, the sense beingthat they were the men to face battle with no doubtful heart.

1 Chronicles 12:34-36

Naphtali, Dan , and Asher all show to advantage, in number at all events.

1 Chronicles 12:37

The east of Jordan group muster a high number, and of well-equipped men.

1 Chronicles 12:39

The supplies for eating and drinking were no doubt found chiefly in kind. To sum the number of the men here described, we shouldrequire to allow for those of Issachar and of the Aaronites and Zadokites added to the Levites (1 Chronicles 12:26-28 ). That grand total willnot amount to the six hundred thousand of Exodus 12:37 .

1 Chronicles 12:40

Moreover, they that were nigh them . The meaning is that not only the "brethren" of Judah and of the nearer neighbourhood of Hebron joined to entertain and to show hospitality to the immense throngs of visitors, but that others did so in ever-widening circles, even as far asthe remoter Issachar, Zebulun, and Naphtali. For there was joy in Israel. The joy must have been largely enhanced by the nationalconsciousness of divided rule coming to an end, and of the cloud and frown of the Divine countenance having cleared mercifully away. Allnow could join to show loyalty and to feel it towards one king, of whom they had reason to believe that he was the chosen of God as ofthemselves

HOMILETICS

1 Chronicles 12:17 .-The suspicion that has power to propitiate favour.

There is very great distinction to be drawn between suspicion and suspiciousness. The latter describes the character, expressesa characteristic , and reveals a tendency or bias that can find no admirer, unless it be a man of taste the most vitiated and unlovely. Theformer may be easily enough the necessity of accident or circumstance, It may possibly mark out the person who on occasion manifests itas deserving and plaintively claiming sympathy and help. The fact of its being betrayed rather than stifled, and the manner in which itexpresses itself when it does so , may set up additional pleas for kindly interpretation, nudge some way further than merely to extenuate it.Habitual suspiciousness, then, must be either the result of the badness of inborn quality into the mysteries of which suggestion this is notthe place to enter or the outgrowth of a life and of circumstance in nothing more unhappily placed than in producing this as their naturalfruit, While of She suspicion that may avail even to ingratiate a man with the best of his fellows, silently beseech kindness and fidelity andpropitiate favour, we have a touching example in the history of the text. Notice the explaining, justifying, and redeeming features of thissuspicion.
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I. THE SUSPICION TO WHICH DAVID GIVES EXPRESSION AROSE IN THE MIDST OFCIRCUMSTANCES WHICH INVOLVED THE UESTION OF LIFE OR DEATH . This question of life or death was that which actually caused the suspicion. He who felt it and spoke it wasin supreme danger. The disposition of frankness, generosity, forgivingness, must be brought to think, calculate, be cautious under certaincircumstances. If otherwise, that disposition is no longer entitled to its old honourable titles, but to titles of far less repute, not lovely, notgood report such as recklessness, or at least heedlessness. The very perfection of the former will be tarnished if they are not answerableto certain kinds of consideration. Forgivingness in itself is ever one of the noblest dispositions, but it is not under all conceivablecircumstances to be exercised and to become forgiveness. The highest teaching, that of the New Testament and of Jesus, runs counter tothis, and the sternest and deepest facts of human condition in the presence of God, and placed under the light of Christ's atonement,disown it. For then forgiveness would both come of indifferent and insufficient estimate of the just and the right, and would be adapted togive fearful encouragement and incentive to the same. So in the same way, confidence is not to be reposed with an equal unhesitatingnessin all cases, just because confidingness is an engaging quality and graces the character, while suspicion does the reverse. In the higher

moral aspects and relations of our merely human life we constantly recognize this as a principle. And in the highest spiritual aspects andrelations of our life its illustrations are inevitable and are arresting even to the point of admiration. There is a sense in which the supremeissues of life or death have been felt by the holiest men who have lived to warrant the expression, for the moment, of some doubt, until thetremblingness of the human heart and the feebleness of the human hand have really felt the force of the Divine presence and the comfortof the Shepherd's "crook and staff." Many of the supreme facts of our present life, if not all of them, bring us very near indeed to those ofour spiritual "unseen" life. But even far within these limits human hearts ask large things of one another, and invoke an immensity of trustand repose an immensity of trust not unfrequently where it is little recognized, little honoured. One walks out with his life in his hand and aweight on his heart almost intolerable, to meet another whose mirth it may be to make mischief, and to hear his sentence and receive hisdestiny to all human intents from light lip and unthinking heart. This sobers human trust and checks the luxuriant growth of mutualconfidence, and justifies David when he prefers to express, rather than seem to disdain, his already hard-bought experience of humancompassions and" tender mercies," and finally, sometimes turns the action of suspicion toward men into the virtue of deeper trust towardGod.

II. THE SUSPICION TO WHICH DAVID GIVES EXPRESSION WAS NOT ONE THAT GREW OUT OF A HEART THAT KNEW IT BECASE ITSELF DID THE DEEDS OF IT AND SCENTED ITS OWNREWARD , BUT FROM ONE CONSCIOUS OF INTEGRITY . David directlappeals to Heaven in attestation of his not having earned any faithless treatment at the hands of Saul, and of any such as might possiblybe emissaries of Saul. It is a great thing to be able to make such an appeal honestly and with the firmness that comes of the inner answerof a good conscience. It would have been very different, it was very different, with Jacob. When, after an absence of twenty-one years fromhis father's house, he must now return and meet Esau, he met him with ill-suppressed suspicion and very natural distrust, and the worstmisery of which was that they were self-inflicted and richly merited. A similar proneness to suspicion, a similar distrust of every unwontedwhisper of the winds of providence, or unwonted sign of a fellow-creature's countenance or tone of his voice, evidently dogged the stepsand days and very hours of those of Joseph's brethren who had been "verily guilty concerning" him. For all such suspicion there is noredeeming word to be spoken, except that it is of that retribution which, partial though its manifestations be at present, helps to establishthoughtful men's faith in the great throne of righteousness, justice, and judgment. But far otherwise is it now with David's suspicion. "If,"says he, "ye be come to betray me to mine enemies" there was the fear and the mistrust and the suspicion "seeing there is no wrong inmine hands" there is the fearless assertion of innocence "the God of our fathers look thereon, and rebuke it."So does this sort suspicion issue, in appealing to the omniscience of God, in leaving the matter of avenging and rebuking to God, and in commit ting his owncause and himself to the care and love of him that judgeth righteously.

III. THE SUSPICION TO WHICH DAVID GIVES EXPRESSION WAS ONE BORN OF A HEART THATNEVERTHELESS YEARNED TORUST , TO REPOSE CONFIDENCE , TO LOVE WITH THOROUGHUNION . David any way incurs the risk of going forth to meet thesevolunteers. It would have been madness to do so had Saul himself been in the company. When Saul was most in David's hand and withinhis power, it is noticeable that, with all his generous and God-taught sparing of him, David does not neglect the manifestly necessaryprecaution as to himself and his own safety. The oft-aimed javelin, though it had missed its literal aim, had not missed mark altogether. Ithad fixed what might sometimes, what under other circumstances often has been worse than any javelin in the breast or heart, viz. alifelong cause for caution and distrust. But let there be any justifiable doubt, any reasonable ground for hope in fair play and sincerity, and itis not David's heart that will be slow to respond to it, hazard its genuineness, and welcome its approach. What an honest speech his is!Nothing disguised, he acknowledges he needed "help." "To help me" is his humble confession, untinged by haughtiness. And nothingaffected, warrior though he was, good with every weapon, the sling and stone upward, yet his heart's deepest desire is peace: "If ye become peaceably." And nothing ungenuine; his own individuality is not sheltered under the cloak or behind the bulk of a big-sounding"cause" or "principle," or other professed issue at stake. No; he says, "If ye be come unto me ." But what then? what of all this? Why, "Mineheart shall be knit unto you," my heart shall be one with you. There is no offer to make any other bargain. There is no condition of anysufficient credentials, and such as will bear searching and microscopic examination. He takes an honest face, an honest tone, an openoffer, a loving heart, one that is prepared to trust and longs to trust suspicion its strange and unwelcome work. And this constitutes forhim the inner gift and discernment, to recognize their counterparts in others. And his gladdened ear hears the cheers of his own catchword,"peace," twice re-echoed for himself, and again "one cheer" for his "helpers." While God's Name and praise and faithful promise close thematter of the dialogue: "Thy God helpeth thee," Happy if every beginning of suspicion ended with such confidence!

1 Chronicles 12:18 .-The Spirit that taught to speak and taught to hear aright.

The words of Amasai, the uttering of which is especially ascribed to the impulse of the Spirit, must be worthy of some particular notice.They may be depended upon for containing and being ready to convey some instructive lessons or illustrations of important principle. Thecaution or suspicion of David at a moment of such uncertainty for him has been accounted for and justified. Amasai's answer that momentto the doubting language and bearing of David should properly decide all either one way or the other, if he is to be depended on to speaktruth and without dissembling. But how did David know this? Could he unerringly read the signs and trust his own power to discern? Thereare moments when honesty and truth may be said to be unable to do anything else than recognize honesty and truth; they know their own
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face as a man knows his own face in a mirror. Tone also tells the truth, that mere words may not be depended upon to tell, and certainlytone and look and manner all added are very reliable witnesses one way or the other, witnesses of sincerity or insincerity. Any way, it isscarcely open to us in any fairness to suppose that David would, by carelessness or by self-confidence, lose the second moment the veryadvantages which his caution and venial suspicion show that he was in quest of the former moment. So we may suppose at all events thatthe same Spirit who taught Amasai to speak aright taught David to hear aright. At the same time, that Spirit himself seldom m oves withoutsigns accompanying and following. Some evidences of this may be observable as we proceed. Notice

I. SOME EVIDENCES OF SINCERITY STAMPED ON THE ANSWER OF AMASAI .

1. Its promptness . There was no hesitation, no casting about for words, no lingering to contrive safe words A falsehood is often boldly

spoken, and the tongue of insincerity is practised in glibness and smoothness. But this will generally be in paths already well known, andnot as now, when perhaps the last thing to have been expected from the lip of David was the boldness that was required for theoutspeaking of suspicion.

2. Its unqualified frankness. No limping sentence, no lame engagement, no offer nor attempt at contract or bargain, but uncompromisingself-surrender: "Thine are we, David, and on thy side, thou son of Jesse." Such is the style of these men and of zealous fidelity of service.

3. The absence of the slightest appearance of feeling offended. There might have seemed room in such a case, some plausible room, forbetraying a sense of affrontedness. Honest men come up to offer their allegiance, love, and very life, and they are met with questionsceptical of their honesty. This was a growingly good sign of their sincerity, for the affronted man often enough knows, as often as anybystander, that there is no affront; that that which may sound like affront or look like it is the necessity of wisdom and of the position, andhe betrays himself in seeing the affront betrays that he wishes to take it.

4. The discrimination shown in the selection of one word used in this reply. "Peace" is the key-word of their reply. David had said hhappened to say no, had designed to say, "If ye be come peaceably unto me to help me." Everything lay really in that word" peaceably ." And the men questioned, perceived, and felt it, and Amasai, led by the Spirit, answers both to the spirit and to the letter of thesomewhat plaintive melancholy "if" of David. "Peace" is the burden of his response.

5. The heart and earnestness thrown into the reply , "Peace , peace be unto thee, and peace be to thine helpers." David's was a question ofpeace for himself, and of help for himself. But such is the confidence in their cause and in themselves as honest men, that those who cometo him engage and assure "Peace, peace" for him and for those who should help him. This looks like men thoroughly conversant with theirsubject and thoroughly confident in it. They seem to want to say that there is no stint of peace; their persuasion of it is such that they aresure it is "enough" for him and "enough for all."

6. The piety and right sound practical theology thrown into it. The answer does not "heal slightly." It does not promise "peace" from abarren source. It does not rest its own confidence on man. " For thy God helpeth thee" is the assigned ground of Amasai's confidence, thatpeace dawning splendidly and surely now for David and for his cause. These men themselves had done right to wait till they were sure thatthe call was of God, and that God was with David, and that the cause of David was the cause of God. And as soon as they were convincedof this they came to David. And they came to help, nerve, and brace up his own faith, while they would say to him, "If God be with thee,who can be against thee?" "If God be with thee, what but peace can attend thy steps and those of all thy helpers?"

II. SOME EVIDENCE OF A GOOD TRUSTFUL HEART IN DAVID .

1. He also makes no delay. He receives them who had answered so well and so much to the point. He receives them " graciously ." Abecame then and there a feeble, humble, but real type of him who "receives graciously' all who humbly and with the spirit of self-surrenderand faithful service come to him.

2. He heartily trusts. As they had with heart replied to him, and with enthusiasm proffered to join him and his cause, he throws at once tothe winds the last symptom of a suspicion, and reposes a hearty trust in the new-comers. "He made them captains of the band." Therewere trust and promotion at the same time. It is not one of the least interesting parts of the study of the manner of Jesus' miracles toobserve how against those occasions on which for some good reason he saw fit to keep even an earnest supplicant waiting, there were

others in which alike with signal promptness he blessed them, and with signal trust and condescension called them to his service. It nowneeded no condescension on the part of David, but it did need trust, and he finally acquits himself herein of any suspicion of possessing aheart that loves suspicion.

1 Chronicles 12:40 .-The earnest of human joy.

When the joy of a vast number of people finds expression in unison it must needs be exceedingly impressive. Were it possible to hear atonce that consentaneous volume of sound of gladness, it would be nothing less than overpowering in its effect. Or, if it were possible tosee at a glance all the signs and all the manifestations of the sparkling gladness, no scene of outer nature could be supposed so dazzling,so bewildering. But in the known harmonious joy of a vast multitude of people, it is not the mere effect upon our sense of th e expression ofit or the manifestation of it that would invest it with its most real and in fact most solemn force. This would rather be due to the suggestionsthickly, richly clustering round about it. Whence it grew, what it had intrinsically in it, and to what it was promising to g row, would assuredlybe some of the first of the thought which we should thereupon think. And these deeper, less visible feeders of our own joy would prove the


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2. Does it not opportunely suggest the large reserve of capacity of joy there must be at present in human nature? We have just enough, wemay be thankful to believe, to supply to us the requisite light and heat in the history of most men, but there is more cloud and darkness,more rain and cold, than there is of the real experience and outburst of joy. We have no right to be unthankful for what our inner sky is, andfor the amount of peace and serenity, warming betimes into cheerfulness and into genialness, granted to us. But where the most and thebest of these are true, we can never mistake them for the surrender of our powers, susceptibility, and very self to the amplitude of joy, ofwhich they are capable even here. But least of all is it common to find the maximum of joy spread at the same time over the maximum ofpeople.

3. And does it not betoken something of the rapture of expectant humanity humanity perfected, redeemed, sanctified? God is full of joy.We cannot dare, to form an idea of him antagonistic to such a principle. "Fallen short of his glory, as we now are, we have become almosttoo complacently reconciled to the forfeit paid, to the present toned-down temper of life, to its present strong admixture of sorrow, woe,darkness, and we may detect ourselves sometimes thinking this to be the essential condition instead of the severe rebuke rising graduallyinto the beneficial discipline of life. But no; "we look for new heavens and a new earth," in which, as surely as "righteousness shall dwell, sosurely shall joy reign for ever and everse How universal, how impartial, how perfect in all highest elements of it, will be that harmony ofhuman joy, when the kingdoms of this world shall have all merged in the kingdom of the one great King, eternal, immortal, invisible, and heshall have become the Chosen of all nations, of every tribe and family "great David's greater Son!"

HOMILIES BY J.R. THOMSON 1 Chronicles 12:8-15 .- The Gadites.

Like gathers to like the brave to the brave, the good to the good. It is human nature at its best which recognizes and rejoices insuperiority. Homage and obedience should be freely rendered where they are justly claimed and truly deserved. Observe the qua lities andexploits of these sons of Gad who gathered to David and offered him their swords. They were men of might, bold as lions, swif t as eagles;men skilful in the use of their weapons, apt for war, brave in danger, "good at need;" men whose deeds were in the lips of a nation,

memorable and unforgotten. We may discern in the qualities of these valiant Gadites the qualities which ( mutatis mutandis ) shoucharacterize Christians as the soldiers of Christ and combatants in the "holy war."

I. THE SOLDIERS OF THE CROSS ARE DEVOTEDLY ATTACHED TO THEIR COMMANDER . As the Gadites "separated themselvesunto David," so Christians are drawn by the Divine Spirit to the standard of Immanuel. It is distinctive of Christianity that it involves personalattachment and allegiance to the Redeemer. Christ is "the Captain of our salvation." To him we owe our loyalty; at his summons we drawthe spiritual sword; in his cause we fight.

II. THE SOLDIERS OF THE CROSS ARE DIVINELY QUALIFIED FOR THE CONFLICT . Their heavenly Leader alike provides them withweapons and breathes courage into their souls. When he enlists them in his spiritual host, he disciplines and trains them for the warfare.He imparts those moral qualities of endurance and boldness, promptness and devotion, by which alone they can be qualified to "fight thegood fight of faith."

III. THE SOLDIERS OF THE CROSS ARE EXPECTED , BY DIVINE AID, TO ACHIEVE GREATEXPLOITS . The enemy is indeedformidable, his opposition is fierce. "We wrestle with principalities and powers." Within and without we encounter a foe whose craft andpower we must not under-estimate. Yet have the soldiers of Christ no reason for discouragement. The weapons of their warfare, thoughnot carnal, are mighty. Their Leader has conquered, and has taken his seat upon his victorious throne; and thence he inspirits, directs, andhelps them. The giant forms and mighty forces of error and ignorance, of supers tition and infidelity, of vice, crime, and sin, are all destinedto give way before the onset of the spiritual forces of Immanuel. It is a "holy war" to which Christians are summoned. Certain victory awaitsthe faithful combatant.

CONCLUDING APPEAL. Christ calls upon every hearer of the gospel to enlist under his banner.

The Son of God goes forth to war,

A kingly crown to gain;

His blood-red banner streams afar:

Who follows in his train?"

T.

1 Chronicles 12:18 .- Loyalty.

It was the suspicion and the adjuration of David that called forth this passionate language of devotion and loyalty on the pa rt of Amasai, thespokesman of the men of Benjamin and Judah. When these men came forward, offering their swords to the valiant son of Jesse, heappears to have suspected them of treacherous designs. If language could prove their sincerity, the language recorded in the text musthave had this effect: "Thine are we, David, and on thy side, peace be unto thee, and to thine helpers; for thy God helpeth thee." It is
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remarkable that this utterance is declared to have been prompted by "the Spirit," i.e. of God himself, who is the Author of truth, sincerity,and fidelity. If we take this language as appropriate, when addressed by Christians to their Divine Lord, it brings before our minds thenature and obligation of Christian loyalty.

I. CHRISTIANS RECOGNIZE IN THEIR SAVIOUR THE "HELP Or THE LORD ." This is the literal meaning of the name"Jesus," i.e. "the Help or Salvation of Jehovah." David's Son and David's Lord is "mighty to save;" in him the Lord has indeed "laid helpupon One who is mighty."

II. CHRISTIANS ACKNOWLEDGE THE ROYAL AUTHORITY OF CHRIST . He was King, even when Here upon earth m his humiliation,even when crowned with thorns, when his sceptre was a reed, when he wore the purple robe laid over his shoulders in mockery. How

much more manifestly is he King, now that he is in glory! Every loyal subject of the Lord Christ delights to acknowledge his sovereignty, todo him homage, to offer him tribute, to obey his will.

III. CHRISTIANS OFFER TO CHRIST THEIR HEARTS AND THEIR SERVICE . "Thine are we." Such is the exclamation of the truesoldiers of the cross. We are his by every bend. He has a right to our love, our life, our all. Let him be enthroned in our spirits; let him rulein our life; let his love inspire our devotion; let his law direct our active service.

IV. CHRISTIANS DESIRE AND PRAY FOR THE PROSPERITY OF CHRIST 'S CAUSE . "Peace," said the Benjamite to David, "Peace beunto thee, and to thine helpers!" If our hearts are given to Christ, nothing will be so dear to us as the progress of his kingdom, theprosperity of his cause, the honour of his gracious Name. "Pray for the peace of Jerusalem." "Prayer also shall be made for himcontinually, and daily shall he be praised." T.

1 Chronicles 12:22 .-A great work needs great help.

The way in which David was prepared for the sovereignty over Israel is very remarkable. He himself was disciplined by adversity for daysof power and prosperity. And the people were gradually, during the later years of Saul's life and reign, made ready for the transfer of theirallegiance to his nobler successor. His life as an outlaw was one of many dangers and perplexities and straits. But during this period manyable and valiant men became acquainted with the daring and sagacious chief, learned to trust in him, attached themselves to his camp,and qualified themselves for posts of honour and authority in the kingdom that was to be founded by the son of Jesse. It was "at that time,"that, "day by day, there came to David to help him, until it was a great host [or, 'camp'], like the camp of God."

I. IN ACCOMPLISHING A GREAT WORK , PROVIDENCE MAKES USE OF AN INDIVIDUAL AS THECENTRE OF INFLUENCE AND A THE LEADER OF OTHERS . Israel was to be consolidated into a mighty nation, and God chose David to do the work. He qualified him byhis Spirit; gave him valour and prudence and the power of attracting others and attaching them to himself. And when God would restorehumanity to its intended purpose, and establish his kingdom upon earth, he "set his King upon his holy hill of Zion." He chose toaccomplish the great end by means of the Son of man, David's Son and David's Lord.

II. GOD GATHERS MEN AROUND THIS INDIVIDUAL BY THE ATTRACTION OF SYMPATHY ANDFELLOWSHIP . David's fellowcountrymen recognized in him the qualifications necessary for a leader, a commander, a king. The valiant and capable, the flower of theyouth, were drawn to him by the bends of a mighty attraction. He could never have done the work entrusted to him if he had been leftalone. But he found lieutenants, counsellors, friends, with whose help everything became possible which was possible to man. This was anemblem of the power which Christ possesses to attach men's souls to himself. "I," said he, "if I be lifted up, will draw all men unto myself." Itwas so at the beginning. The apostles were Christ's lieutenants and captains in his holy war. The early history of the Church tells howcapable and devoted men were raised up, to teach and preach, to organize and administer, to write and expound, to suffer, to witness, andto die. And from that time there has never been an era in which noble, brave, self -denying men have not been drawn to the Saviour by themagnetism of the Spirit's influence, and qualified to render service to the Church and to its Lord.

III. THESE HELPERS COME SUCCESSIVELY AND CONSTANTLY , AS NEED REQUIRES . David's confederates came in successivebands, as emergencies arose in which they were needed. His heart must have been cheered as they came, unexpectedly and yet mostwelcome, "day by day." A gradual and constant accession was thus made to his following, and to his power to rule when the right timecame. It is the same in the kingdom of Christ, which "cometh not with observation," but the history of which is, nevertheless, one of

incessant progress. In many ways God is bringing souls to the camp of his Son. And his warriors shall be numerous as the dewdrops of themorning, as the stars in the heavenly host of God.

IV. BY THE AGENCY OF NUMEROUS AND MIGHTY HELPERS THE GREAT WORK IS TO BEACCOMPLISHED . The preparationsmade, according to the text, issued in the establish, ment of a throne and dominion. And Christ's kingdom is to come on earth, not by theagency of angels or by the instrumentality of miracles, but by the consecrated adhesion of devoted, fearless, and self-denying spirits. Inevery congregation may many come, day by day, to Christ, to help him in his kingdom and his warfare! T.

1 Chronicles 12:32 .- Men of understanding.

The position of Issachar among the tribes was one central and desirable. Some of the richest land in Palestine fell to their lot, and theyseem to have enjoyed material prosperity. The strong ass crouched between burdens is emblematical alike of plenty and of toil. How toconnect Issachar's prosperity in husbandry with the characteristics of the text is by no means easy, perhaps not possible. But it is high
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praise which the chronicler accords to this tribe, or to "the heads " or leaders among them they were "men that had understanding of thetimes, to know what Israel ought to do."

I. THE GIVER OF WISDOM IS GOD . He is "the Father of lights." "If any man lack wisdom, let him ask of God." From him alone counseland guidance proceed. By his Spirit he enlightens men. Hence the reasonableness and the importance of prayer.

II. THE MEANS OF GAINING WISDOM ARE WITHIN MEN 'S REACH . NO doubt there are certain natural qualifications; yet these mayeither be left undeveloped, or may be cultivated. Observation, conversation with the learned, the wise, and the experienced, reading,practical conduct of affairs, all these are means of acquiring wisdom, Nor must we overlook one potent agency "Years, that bring thephilosophic mind."

III. PRACTICAL LIFE IS THE GREAT SPHERE OF WISDOM . The text alludes to present necessities. Issachar had "understanding of thetimes." True wisdom does not lie in comprehending past states of society, so much as in realizing the characteristics and needs of our owndays. The text alludes also to action. Historical and scientific and speculative knowledge are all good. But knowledge reduced to practice iswisdom. What Israel ought to do ; this was what the wise men of this tribe were competent to decide. We may set aside all the explanationsof this passage which represent the men of Issachar as versed in astronomy, chronology, or other studies. There can be no doubt thereference is to political sagacity, military promptness, and practical habits. These men recognized in David a faculty for ruling, strongly,

justly, and religiously; and accordingly they were forward to give in their adhesion to the son of Jesse, to repair to Hebron, and take part inthe election and installation of the new king.

LESSONS .

1. Remember that we are made for action; knowledge is valuable as qualifying for practical life.

2. Wisdom, qualifying for the duties of our several stations, is within all men's reach.

3. Statesmen especially should make it their study to know what the nation ought to do. T.

1 Chronicles 12:33 .-Singleness of heart

Several of the tribes who joined in electing David king are characterized by the chronicler in a few graphic words. It was good testimonywhich was borne to the warriors of Zebulun, that "they were not of double heart." Not in war only, but in all the affairs of life, and especiallyin religion, it is a weakness to be double-hearted; it is strength to have a single heart to be, as in the Hebrew, "without a heart and heart.

I. DESCRIBE THE CHARACTER AND POSITION OF THE DOUBLE -HEARTED .

1. Those may be assigned to this class who are undecided whether to serve God or the world. As a matter of fact, those who are in such astate of mind are decided, for the present, against God. "He that is not with me is against me." It is a pitiable, weak, unhappy condition, andnone should remain in it for a single day. "If the Lord be God, serve him; but if Baal, then serve him."

2. Those also may be termed double-hearted who are attempting to serve both God and the world. There are misguided persons who flatterthemselves that they can rank with both the opposing forces. Christ has spoken very plainly upon this matter, saying, "Ye cannot serveGod and mammon," "No man can serve two masters, for he will love the one and hate the other."

3. There are those who profess to serve God , but , in reality and in their heart of hearts , are serving the world. These profess a single eye toGod's glory; but in truth they are ever seeking, as the great aim of their life, their own glory, or wealth, or pleasure, or ease. These arehypocrites; against such the censure and condemnation of Christ are stern and unmistakable.

II. DESCRIBE THE GUILT AND MISCHIEF OF DOUBLE -HEARTEDNESS .

1. It is dishonouring to God , who has a just claim upon a perfect allegiance and service, By every claim we are his, and his only, and towithhold from him aught .that is ours is an infringement upon his rights. His demand is a just and unvarying one: "My son, give me thineheart."

2. It is evidence of ingratitude towards Christ. When the Lord Jesus undertook our redemption, he did not leave his work half finished, forhe did not undertake it with half a heart, with a divided purpose, a distracted love. Shall we give a divided heart to him who gave himselfus.

3. It is disastrous in its effect upon those who witness its exhibition. How many young minds have been prejudiced against religion by thedouble-heartedness of its professors! And what mischief has been wrought in society by such a spectacle! How often has it shaken theconfidence and deterred the progress of inquirers into Christianity!


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4. It is deteriorating to the character of those who are tempted into it. What more contemptible than vacillation? "A double-minded man isunstable in all his ways." The longer the habit is persevered in, the more mischievous are its consequences to its victim. He cannot but sinkin his own esteem and lose the strength which is imparted by self-respect.

LESSONS .

1. Remind those of double heart of the fearful danger to which this sin exposes them.

2. Warn Christians against the temptations of sin and the world.

3. Encourage the young to give their whole heart to their God and Saviour. T.

1 Chronicles 12:38 .- Union.

Too often the counsels of Israel were divided, and their true interest frustrated by party spirit, by envy, by faction. The occasion before uswas one of national harmony and co-operation. To make David king the people were of one heart. A lesson this as to the spirit and theattitude becoming in the Church of Christ.

I. THE FOUNDATION OF CHRISTIAN UNITY. The unity to be desired is not nominal or formal, but real. This unity consists of:

1. Submission to one Lord. As Israel did homage and rendered obedience to one king, David, so we, as Christians, are bound to be subjectto the authority of our rightful Prince, even Christ, David's Son and David's Lord.

2. Acknowledgment of one faith. The unity of the faith is real. All who are Christ's receive the truth of Christ, and hold it fast for his sake. Acommon principle, a common sympathy, a common aim, impart unity to those who cherish them.

3. Reception of one baptism. The same Spirit descends, in copious showers, upon all the followers of Jesus Christ, making them partakersof the same purity and the same spiritual life.

II. THE PROOFS AND SIGNS OF UNITY. Unity consists in one attitude towards Heaven, but it declares itself by certain palpablemanifestations amongst Christians. Especially mutual love, confidence, and helpfulness, and common sacrifices of prayer and praise, andcommon labours for the world's enlightenment and salvation.

III. THE BLESSED RESULTS OF UNITY. These are:

1. Happiness. Discord is fruitful of misery; harmony of felicity and joy. A united Church is a happy Church.

2. Strength. L'union fait la force. Israel under David was powerful, because all were of one mind and heart. So in the Church of the livingGod. A united Church is a strong Church. Its enemies cannot reproach or despise it.

3. Efficiency. Christ, the great Head and High Priest of the Church, saw this. Hence the language of his prayer: "That they all may be

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