(Read Rom. 15:1-4; 2 Sam. 18:19-23.)
A simple yet much needed lesson is given us by the apostle in these words:"Let everyone of us please his neighbor for his good to edification." The occasion for this exhortation wag that some, probably Jewish brethren, were still in conscience bound to ordinances of the Mosaic law as to the keeping of certain days or the refusal of certain meats as prescribed by the law-all of which were figures of spiritual things:but grace and truth having come through Jesus Christ (John 1:7) the shadows are done away. Still, we usually pass but gradually out of darkness into the light, or from legal ordinances into the liberty which is in Christ. So the apostle, who himself had learned so well to deny himself for the good or blessing of others (see 1 Cor. 9:19-23), exhorts us to follow the same path.
As to using the light we may possess without regard for the weak, or such as have less light, the apostle touchingly says, "If thy brother be grieved with thy meat, thou walkest not charitably. Destroy not him with thy meat, for whom Christ died." Let these words fall upon our hearts, in view of bringing forth fruit unto God, remembering that "the brother for whom Christ died" is dear to God, and that with him we shall also spend eternity.
"But he cast a slight upon the truth we love," you say; or "He reproaches us as to our separate path." Stay, brother; let us look at the One who died for us both when we were yet in darkness. What an example for us, who are the objects of His grace, as we look at Him who for us "endured the cross, despising the shame"-viewing us as the fruit of the travail of His soul! In view of such love we say:
"Oh, kindle within us a holy desire,
Like that which was found in Thy people of old,
Who tasted Thy love, and whose hearts were on fire,
While they waited in patience Thy face to behold."
The men who bore to David tidings of Absalom's death, have a lesson for us as to the purpose of our hearts, as marked by our ways. Deluded by vanity, Absalom had led a revolt against his own father, David. What a load of sorrow he had brought upon David and Israel! Yet David said, "Deal gently for my sake with the young man, Absalom." What had been a subject of Absalom's vanity became the cause of his death-caught by his bushy hair and suspended by it from a tree. Like Saul who spared the dainty king of Amalek, an Amalekite slew him in the end. Ah, how the very things our flesh seeks after become our ruin!
Let us notice how Absalom, reduced to helplessness through his pride, met his death by one who had heard David's request:"Deal gently for my sake with the young man Absalom." Joab had no heart of tenderness cither for Absalom or king David, whilst his informant as to Absalom valued the king's desire for mercy more than "a thousand shekels of silver." Joab's thoughts were of righteousness only toward the offender, and with three darts in his hand he thrust them through the heart of the helpless prince, who had raised a pillar for his memory and honor, but was buried under "a very great heap of stones."
But who will take the tidings to the king?-tidings of victory, yet of deepest sorrow to David. "Let me now run and bear the king tidings how that the Lord hath avenged him of his enemies," says Ahimaaz (brother of counsel), son of Zadok (the justifier). But Joab, who cared naught for the king's feelings, turns to Cushi (their blackness) and says, "Go, tell the king what thou hast seen."
Ahimaaz finally obtaining permission to run also, outruns Cushi and is recognized by the watchers who report it to the king. "He is a good man," says the king, "and brings good tidings." Notice his first words, "Peace be to thee" (margin), he cries, and bows down to the king; then he praises God for the deliverance. This is the message of "the brother of counsel," who adds nothing more to this message of peace.
Cushi (their blackness) now arrives-a fitting representative of Joab and his armor-bearers. His tidings are true, but with no "Peace be to thee," nor, "Blessed be the Lord thy God;" just tidings which pierce the king's heart, and bring his words of lament, "Would God I had died for thee, O Absalom, my son, my son!" This man with his message of mere truth may well represent that spirit which acts without comfort, without grace or mercy, while Ahimaaz, "brother of counsel," the spirit of grace which, together with truth, brings comfort to the heart of the stricken. Let us, beloved, consider in what spirit we run -like Cushi or Ahimaaz?
In Luke 8:41-50 we have a similar picture. The stricken ruler of the synagogue is comforted by the Lord going with him to heal his dying daughter. But on the way He is delayed by another that was also on the way to perishing-a lovely picture of grace through faith to the Gentiles, while the blessing to Israel is delayed. No doubt, the ruler of the synagogue's little faith would be strengthened by seeing others blest; yet how anxiously he would wish the Master to reach his daughter who was at the point of death! Just then a messenger arrives who, like Cushi, brings the true, yet discomforting message, "Thy daughter is dead; trouble not the Master." But at once another message is given, "Fear not; believe only, and she shall be made whole." Reverently let me say it, it is "the Brother of Counsel" that speaks to the sorrowing heart.
"Brothers of counsel," let us in a practical way learn and use the way of patience and comfort of the Scriptures, and "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." E. C. Taylor