David did not begin his reign at Jerusalem, but in the ancient and historic city of Hebron, whose origin dated back before that of Egypt's mighty city (Num. 13:22). If cities in Scripture are significant both from their names (as Bethel, Gilgal, etc.,) and from their associations (as Beersheba, Samaria, etc.), we may expect to find in the one where David was anointed additional light, both from the meaning of its name and the associations connected with it. As has been lately noticed by another, "Hebron" means "communion," and it was situated in Judah ("praise"). David, as we know, was a type of Christ, here at Hebron about to be recognized publicly as the king whom God had appointed. That appointment had taken place long before, when Samuel, guided by God, poured the oil upon the head of Jesse's youngest son. But he was recognized by none as the king so long as he remained in the house of Saul; only when driven out from his presence, and finding shelter in the cave of Adullam, did he gather to himself that little company who saw in him their king. "Adullam"- "rights of the people"-what a significant name as compared with "Laodicea," its Greek equivalent! In the latter, it is the synonym for lukewarmness and self-sufficiency,-Christ outside, apparently unheeded by those who have enough without Him ; in the former, it reminds us of a rejected Christ, and His people outside with Him. In Laodicea, we have the rights of the people sought and maintained by themselves ; in Adullam, the rights of the people, but only in connection with the rights of David. Without Christ, our rights, our excellences, only render us unfit for God's presence ; but merging all in His, having none of our own, we share, not merely His rejection, but His glory. Only a few were with David in Adullam, -men of valor and of faith,-whose names are kept for us, and some of their deeds. But we come now to Hebron, the place of general acknowledgment. Its name and location, we have seen, are significant. Communion, based on a flowing forth in praise ; praise, because we see with God's eyes-this is where Christ is recognized. He does not care for that cold acknowledgment of His rights which comes from an intellect convinced, but with heart unsubdued. It is in fellowship with the Father, and in the spirit of joyful praise, that we will give Him the true place claimed by God's counsels for Him, and "crown Him Lord of all."

But if the meaning and location of the city are significant, none the less so are its associations. It was, as we have said, an ancient place, reminding us, as another has remarked, of the deep roots of that spiritual life and communion which, as it antedates the best this world can give as to its origin, will also outlast it. Here it was that Abraham had his home and spread his tent, content to be a pilgrim in what had been promised him, and to call nothing his own save what spoke of death, apparently the end of all his hopes. But though a stranger dwelling in tents, he finds another Stranger, who is willing to be entertained by him, and who promises all blessings to him who is as good as dead. The recognition of Christ as Lord of all is in proportion as we realize, with Abraham, our strangership here. The tomb of that which is natural is a fitting place for the proper recognition of Him who can never die. Hebron was Caleb's inheritance. He seemed to have set his heart on it when he went with the twelve men to spy out the land, and all the forty years' wanderings in the wilderness could not obliterate it from his memory, nor the presence of the giants check his faith. God had promised it to him, and he "counted Him faithful that had promised." (Num. 13:22; Josh. 14:) Caleb is the man of faith-faith which lasts, and which overcomes. It is such men that recognize and own Christ as Lord. Hebron reminds us of this. But it was also one of the cities of refuge (Josh. 20:7), reminding us of Him who first sheltered us from wrath before we could recognize Him as Lord. Thus we see the place where Israel gathered to turn the kingdom to David was one fertile in suggestion of truths, both from the significance of its name and from the associations connected with it.

But let us see the subject in the light which applies directly to ourselves. God has glorified His Son Jesus, whom He had appointed heir of all things. He does not wait for us to give our poor sanction to what He has done. Jesus is " crowned with glory and honor." But He does permit us to see this, to own it, and to rejoice in it. In that sense, we can share in turning the kingdom to Him, in giving Him "the glory due unto His name." To recognize Him as Lord, however, implies subjection to Him. Not one of those who came to David at Hebron to acknowledge his rights but realized that by that very acknowledgment he placed himself in subjection to the king. We talk. about Jesus seated at the right hand of the Majesty on high ; we sing,-

"O Jesus, Lord, 'tis joy to know
Thy path is o'er of shame and woe;"

may we have grace to show, by the chastened spirit, in true subjection to Him, that we have been to Hebron, telling us of refuge, communion in praise, strangership, and that our hearts have owned Him whom God has crowned as our Lord to serve.

For, as we well know, there is no contradiction between the highest joy and the deepest subjection. He who has clearest views of a glorified Christ will show it in his life. Paul saw Him, and with the knowledge of Him exalted, and the joy of that knowledge filling his heart, could go forth any where, to meet bonds, imprisonment, or death for the name of the Lord Jesus.

Let us, then, come to Hebron to see Him whom man has rejected, but whom God has placed at His own right hand.

"Behold, we are thy bone and thy flesh." (i Chron. 11:1:) The One on the throne is " not ashamed to call us brethren." He came down from glory to link Himself with us as man, not only by incarnation, but most effectually, and for our salvation, by His death. He is now in the glory as a man, who feels with us, who says of us, "He who sanctifieth, and those who are sanctified, are all of one." Faith recognizes this, and without boasting, without presumption, sees in the exalted Joseph a kinsman, and claims the relationship. It is one of the marvels of grace,-one of God's wondrous thoughts, to associate poor sinners from the dunghill, made meet by blood, with His spotless, glorified Son, and yet not to degrade Him in our thoughts, nor let us forget who and whence we are. Next, the people allude to the deliverances and victories wrought by David. We too can do the same. Christ has conquered, and conquered for us, snatched us from Satan's grasp, delivered us from bondage. Faith owns this, and on these grounds owns His rights as Lord, gladly bows to Him. Calvary and the throne are two successive steps in the eyes of His people-and the throne because of Calvary.

So we see the people flocking to Hebron with one object-to exalt David. As we look at them tribe by tribe, their numbers and accouterments and qualifications, we can learn many things for our own help, and see how that word, "I am glorified in them," can even here in some measure be fulfilled.

First comes Judah-David's own tribe, with shield and spear,-six thousand, eight hundred men. The smallness of this number is doubtless to be accounted for by the fact that already large numbers from that tribe had identified themselves with him. It is significant, however, that so many had up to this time been as strangers to the son of Jesse. " Neither did His brethren believe on Him." Often those nearest as to privilege are slowest to avail themselves of that privilege. "The first shall be last." Even when it is not a question of salvation, but of wholehearted surrender to Christ, how often are those who have been longest Christians, or enjoyed greater light, far behind the new convert or unlettered child of God. Are we, beloved brethren, among these laggards of Judah? These many years, have we known the Lord as Saviour? have we been to Hebron, and there fully seen what He is, and bowed in our inmost souls to Him and His rule ? But if late, they come at last, and doubtless bring great joy to David's heart, as all the Lord's own who, spite of delay, at last fully bow to Him give Him joy. These men come armed, with shield and spear. "The shield of faith, wherewith we quench all the fiery darts of the wicked :" this is the weapon of defense, to be used when attacked, as the spear is the weapon of offense, to be used in attacking the enemy. Our blessed Lord is pleased, not only to accept the homage of our hearts, but the service of our hands. He would have us "endure hardness, as good soldiers of Jesus Christ." To be good soldiers, we must be armed both for protection and assault. The enemies of Christ are our enemies. They are ever ready to assault Him. The infidel, the false professor, the secularist:we must be ready to meet these assaults with the shield of faith-faith instructed by and built upon the Word of God. "This is the victory which overcometh the world, even our faith." But it is not enough to resist and to parry blows, we must be ready to assault the enemy, and to drive him out. Many strongholds are held by the enemy. He often will not take the initiative, hence the spear is needful.

Simeon comes next; and if from the fact that he had no well-defined boundaries we might think he lacked in positiveness of character, we at least find here no lack of it. His men are mighty men of valor. Next to faith comes courage (2 Pet. 1:5). One may have armor both offensive and defensive, and yet be a poor soldier from lack of courage. " The children of Ephraim, being armed, and carrying bows, turned back in the day of battle." (Ps. 78:9.) How often was this exemplified in the history of Israel! It was not, after all, the weapons, but the heart behind them :-Shamgar's ox-goad would do if Shamgar's courage wielded it. We live in a day of vacillation, of compromise. We need the courage of the truth to proclaim it, to stand by it at all hazard. When Joshua was about to lead Israel into the land, the oft-repeated admonition was, "Be strong, and of good courage." How could they meet those hosts without courage ? and how can we meet the mightier powers of evil if we have not true valor,-not heedless rashness, which thinks not of danger till overwhelmed, but the firm, bold, uncompromising stand for the Lord. Let us take courage too from the fact that feeble Simeon supplies the mighty men of valor. We may be naturally feeble,-our past record may have been poor, but Hebron makes great changes.

Priests and Levites are never wanting when Christ has His true place. Service and worship, each in its proper place, and through proper channels, will always then be found.

In Benjamin's three thousand, we see a triumph of grace. All their natural feelings and prejudices allied them with Saul, and after his death, with his family. But the enmity has gone, prejudice has subsided, and here are the men to confess David. We too, like Benjamin, have known other lords,-can say with that one who was also " of the tribe of Benjamin," that we were blasphemers, injurious, persecutors, and yet, like him, have learned in some measure to say, " But what things were gain to me, those I counted loss for Christ."
Ephraim supplies a large contingent of mighty men of valor. Of old, this tribe had furnished the leader in Joshua, and later, it was the center of that jealousy which culminated in the disruption of the kingdom,-a jealousy which cropped out in the times of the judges once and again. But here, the enmity of Ephraim has departed- a foretaste of the time when it will really depart, as, gathered about the true David, they will vie with Judah in fighting the common enemy-not their brethren. These were famous men too; but how good to see them gathering to David !-just as it gives one joy to see the gifted, the wealthy, or the learned laying all their gifts, their reputation, at the feet of Jesus.

Manasseh is not far behind his younger brother in numbers; and of these eighteen thousand, we have the interesting mention that they were "expressed by name." We are units after all; and in all the innumerable company of the redeemed, there is not one whose name is not in the " Lamb's book of life." " I have called thee by name." Then, since He knows me, let me live as under His eye, as though there were none but me.

Issacher sent but two hundred. But two things change this small delegation into a very weighty one;-they represented all their tribe, and they had knowledge of the time's, and knew what Israel ought to do. Representation in secular or ecclesiastical politics is generally only such in name, and many might think there was no such thing as truly representing others. Here, however, we see it, and the reason is plain,-they had the same object as all their brethren-to make David king. When Christ Himself is our object and the object of our brethren, then we can truly represent them, act for them ; then the judgment of the few becomes that of the many,-the decision of one assembly, that of all. But another important principle is to be noted about these two hundred men,-they were leaders. Clerisy is one extreme ; a failure to recognize divine gifts, the other. No man or men has authority over us as being " lords over God's heritage ;" but we are bound to " know those that are over us in the Lord and admonish us, and to esteem them very highly in love for their work's sake." In the epistle to the Hebrews, where Christ displaces angels, lawgivers, sacrifices, priests,-the saints are told to "remember," "obey," and "salute" their guides. And every right-feeling Christian will recognize the force of this, and will see in the gift, not the man, but the Lord the Giver, and obey, not the man, but the Lord. On the other hand, the true spirit of leadership is humility. The true leader is like Christ, and only in so far as he is, can he be followed. The moment one begins to presume on his position, on his gift or past record, and expect to be recognized, he is no longer a leader, but the reverse. It is when the man has but one object- to glorify Christ-and is truly in subjection to Him, can say, "I am less than the least of all saints," that he is fit to occupy the place and use the gifts the Lord has given him. These men had knowledge of the times, and knew what Israel ought to do; and oh, how much such men are needed now,-men who understand the difficult times in which we are, and who can in no uncertain way point out the true path for Christ's scattered and wandering sheep. There are such, but, alas! in the heat of controversy, the confusion ever increasing, we are apt to miss what they would tell us.

Zebulon, apparently obscure, when the test comes, throws fifty thousand men into the field, well accoutered, and expert in war. It would be interesting to take up the various instruments of war, and see their significance, -the sword for hand-to-hand conflict, the bow for long range; the javelin, the spear, and all the rest doubtless have their special meaning. But though so many, these men of Zebulon are not a mob ; they keep rank; each fills his proper place, and all act in unison. It is this which gives beauty to military maneuvers, and adds effectiveness to large numbers of men. Individuality is one side, fellowship the other. There is no such thing as saints acting oppositely if they have the same motives and the same light. The apostle, in speaking of his fellow-servants who had gone to Corinth (2 Cor. 12:), says, "Walked we not in the same spirit? walked we not in the same steps." With one animating spirit, there could be but one path. Let us remember this; and though it is humbling to us to own it, see in the divergent paths of God's people, not the liberty of the Spirit, but the self-will of the flesh. But how can we keep rank ? One object before us, one guide, and, self judged, waiting on the Spirit, who will, as in the time of Pentecost, make all we say or do "with one accord."

Naphtali shows us the place of leaders again.

Dan and Asher, and the tribes across the river, swell the numbers of those who are flocking to Hebron. Oh, to see something answering to all this to-day!

Now we see the results. There is great feasting. For David will not see those who are true to him suffer hunger. We, alas ! too often put our needs first and the glory of Christ last. We are selfish, and even in our study of the Word, or service, are perhaps thinking of the benefit to ourselves, rather than the honor done to the Lord. Put Him first, and how soon feasting follows! And with feasting comes joy-the blessed outflow of hearts that have an object, and filled unto all the fullness of God. Lord, gather Thy people to Thyself, occupy them with Thyself. We will not lack then in food or joy.