“And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” (2 Samuel 18:33, KJV).

ABSTRACT

David could only wish to die for his rebel son, but the Father gave His obedient Son to bear the rebel’s curse on the tree and bring the rebels home.

WHY READ A REBEL AS A REVERSED TYPE?

Scripture gives David a real typological place, and it refuses to give the same honor to the son who rebelled against him. The lament at the gate sets the question before us, “And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” (2 Samuel 18:33, KJV), and Ellen G. White gives the answer that David could not give, “Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His” (The Desire of Ages, p. 25, 1898). The throne in question was pledged by an oath, “The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne” (Psalm 132:11, KJV), and in The Desire of Ages we read of the true Heir, “He who has so long refused royal honors now comes to Jerusalem as the promised heir to David’s throne” (The Desire of Ages, p. 569, 1898). The promise reached beyond Solomon to a greater Son, “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom” (2 Samuel 7:12, KJV), and the inspired pen places that Son in the plan before the fall, “The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam” (The Desire of Ages, p. 22, 1898). Gabriel named the Heir when he spoke to Mary, “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David” (Luke 1:32, KJV), and through inspired counsel we learn how well Israel knew the gospel in David’s day, “This tender and touching portrayal of the love of God toward the sinner—coming as it did from Joab, the rude soldier—is a striking evidence of the familiarity of the Israelites with the great truths of redemption” (Patriarchs and Prophets, p. 728, 1890). Paul explains why such histories were preserved, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Romans 15:4, KJV), and the prophetic messenger widens the classroom to every world, “Our little world is the lesson book of the universe” (The Desire of Ages, p. 19, 1898). The apostle adds a warning for the last generation, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11, KJV), and in Patriarchs and Prophets we read the purpose of the whole record, “The history of the great conflict between good and evil, from the time it first began in heaven to the final overthrow of rebellion and the total eradication of sin, is also a demonstration of God’s unchanging love” (Patriarchs and Prophets, p. 33, 1890). Absalom therefore stands as the guilty son under the curse he earned, while Christ stands as the innocent Son under the curse He chose.

A reversed type teaches by contrast, and the contrast holds only while the rebel is never mistaken for the Redeemer. Heaven gave the rule for reading every son of Jesse, “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart” (1 Samuel 16:7, KJV), and the inspired pen applies that rule to the Saviour, “In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men” (The Desire of Ages, p. 23, 1898). Isaiah had described the Servant in the same terms, “For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him” (Isaiah 53:2, KJV), and in The Desire of Ages we read what His lowliness disclosed, “In stooping to take upon Himself humanity, Christ revealed a character the opposite of the character of Satan. But He stepped still lower in the path of humiliation” (The Desire of Ages, p. 25, 1898). The Lord Himself stated the law that divides the two sons, “And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (Matthew 23:12, KJV), and through inspired counsel we are told why the difference must be seen, “To know God is to love Him; His character must be manifested in contrast to the character of Satan. This work only one Being in all the universe could do” (The Desire of Ages, p. 22, 1898). Solomon recorded the end of every self-made throne, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV), and the prophetic messenger names the choice set before each soul, “Man as well as angels must see the contrast between the Prince of light and the prince of darkness. He must choose whom he will serve” (The Desire of Ages, p. 761, 1898). Christ directed His hearers to the written word for this study, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39, KJV), and the servant of the Lord tells us what that word will show, “It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love” (The Desire of Ages, p. 20, 1898). After the resurrection He opened the same histories, “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27, KJV), and the same volume urges the church to keep the cross in view, “It would be needful for His church in all succeeding ages to make His death for the sins of the world a subject of deep thought and study. Every fact connected with it should be verified beyond a doubt” (The Desire of Ages, p. 571, 1898). We therefore set the oak beside the cross, and we let every likeness between them serve the greater difference.

WHERE DID THE FIRST REBELLION BEGIN?

The rebellion at Hebron was not the first of its kind, for sin began in heaven with a prince who desired a throne. Isaiah records the fall of that prince, “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!” (Isaiah 14:12, KJV), and in Patriarchs and Prophets we read where the evil began, “Sin originated with him who, next to Christ, had been most honored of God and was highest in power and glory among the inhabitants of heaven” (Patriarchs and Prophets, p. 35, 1890). The prophet uncovers the thought behind the fall, “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north” (Isaiah 14:13, KJV), and the inspired pen describes how that thought grew, “Though all his glory was from God, this mighty angel came to regard it as pertaining to himself. Not content with his position, though honored above the heavenly host, he ventured to covet homage due alone to the Creator” (Patriarchs and Prophets, p. 35, 1890). The ambition reached its height in one sentence, “I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:14, KJV), and the prophetic messenger identifies the honor that he wanted, “And coveting the glory with which the infinite Father had invested His Son, this prince of angels aspired to power that was the prerogative of Christ alone” (Patriarchs and Prophets, p. 35, 1890). Ezekiel testifies that the fault was not in his creation, “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (Ezekiel 28:15, KJV), and The Desire of Ages states the root of it in plain words, “In heaven itself this law was broken. Sin originated in self-seeking. Lucifer, the covering cherub, desired to be first in heaven. He sought to gain control of heavenly beings, to draw them away from their Creator, and to win their homage to himself” (The Desire of Ages, p. 21, 1898). The same prophet names the gift that became the snare, “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee” (Ezekiel 28:17, KJV), and through inspired counsel we are told how ingratitude followed, “The high honors conferred upon Lucifer were not appreciated as God’s special gift, and therefore, called forth no gratitude to his Creator. He gloried in his brightness and exaltation and aspired to be equal with God” (Patriarchs and Prophets, p. 37, 1890). John saw the end of that course in open conflict, “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels” (Revelation 12:7, KJV), and the servant of the Lord shows that mercy had first been refused, “But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed his jealousy of Christ to prevail, and became the more determined” (Patriarchs and Prophets, p. 36, 1890). The beauty of Absalom, his pride, and his reach for the crown repeat on earth the history that first darkened heaven.

The first rebel worked by concealment and flattery, and every later usurper has borrowed the same tools from him. The Saviour traced all such work to its author, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44, KJV), and in Patriarchs and Prophets we read how the work was begun, “Leaving his place in the immediate presence of the Father, Lucifer went forth to diffuse the spirit of discontent among the angels. He worked with mysterious secrecy, and for a time concealed his real purpose under an appearance of reverence for God” (Patriarchs and Prophets, p. 37, 1890). Paul warns that the deceiver seldom looks like one, “And no marvel; for Satan himself is transformed into an angel of light” (2 Corinthians 11:14, KJV), and the inspired pen exposes the disguise that he wore, “While secretly fomenting discord and rebellion, he with consummate craft caused it to appear as his sole purpose to promote loyalty and to preserve harmony and peace” (Patriarchs and Prophets, p. 38, 1890). The serpent offered Eve the same advancement, “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5, KJV), and the prophetic messenger records the offer made to the angels, “He had determined to claim the honor which should have been given him, and take command of all who would become his followers; and he promised those who would enter his ranks a new and better government, under which all would enjoy freedom” (Patriarchs and Prophets, p. 40, 1890). David knew the sound of such speech from his own house, “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords” (Psalm 55:21, KJV), and through inspired counsel we are told why the contest was unequal, “God could employ only such means as were consistent with truth and righteousness. Satan could use what God could not—flattery and deceit” (Patriarchs and Prophets, p. 42, 1890). Peter explains why judgment waited so long, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9, KJV), and the servant of the Lord describes that patience toward the rebels, “A compassionate Creator, in yearning pity for Lucifer and his followers, was seeking to draw them back from the abyss of ruin into which they were about to plunge. But His mercy was misinterpreted” (Patriarchs and Prophets, p. 39, 1890). John recorded the final exposure of the deceiver, “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Revelation 12:9, KJV), and the same chapter states what the long trial was meant to teach, “Satan’s rebellion was to be a lesson to the universe through all coming ages—a perpetual testimony to the nature of sin and its terrible results” (Patriarchs and Prophets, pp. 42, 43, 1890). The gate of Jerusalem will show the same method at work, and the cross will show the only government that can answer it.

WAS ABSALOM THE FAVORED SON?

The sacred record praises the appearance of Absalom, yet it never names him the most favored son of David. The historian limits the praise to what the eye could see, “But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him” (2 Samuel 14:25, KJV), and the inspired pen marks the effect upon the nation, “In the popular estimation the prince was a hero rather than an offender. And having this advantage, he set himself to gain the hearts of the people. His personal appearance was such as to win the admiration of all beholders” (Patriarchs and Prophets, p. 729, 1890). Even his hair became a matter of public record, “And when he polled his head, (for it was at every year’s end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight” (2 Samuel 14:26, KJV), and in Patriarchs and Prophets we read how the father regarded him, “David had begun to see the evil effects of his indulgence toward his children; and tenderly as he loved this beautiful and gifted son, he felt it necessary, as a lesson both to Absalom and to the people, that abhorrence for such a crime should be manifested” (Patriarchs and Prophets, p. 729, 1890). The king still yearned for the exile, “And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead” (2 Samuel 13:39, KJV), and the prophetic messenger traces the breach to its source, “The evil results of David’s unjust indulgence toward Amnon were not ended, for it was here that Absalom’s alienation from his father began” (Patriarchs and Prophets, p. 728, 1890). The reconciliation ended with a kiss and with no repentance, “So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom” (2 Samuel 14:33, KJV), and through inspired counsel we are told the danger of the delay, “It was not wise for the king to leave a man of Absalom’s character—ambitious, impulsive, and passionate—to brood for two years over supposed grievances” (Patriarchs and Prophets, p. 729, 1890). The woman of Tekoah had pleaded in the language of the gospel, “For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him” (2 Samuel 14:14, KJV), and the servant of the Lord recalls the sentence that hung over the house, “‘He shall restore fourfold,’ had been David’s unwitting sentence upon himself, on listening to the prophet Nathan’s parable; and according to his own sentence he was to be judged. Four of his sons must fall, and the loss of each would be a result of the father’s sin” (Patriarchs and Prophets, p. 727, 1890). Wisdom had already weighed the worth of outward charm, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised” (Proverbs 31:30, KJV), and the same chapter states the law that governed the outcome, “When parents or rulers neglect the duty of punishing iniquity, God Himself will take the case in hand. His restraining power will be in a measure removed from the agencies of evil, so that a train of circumstances will arise which will punish sin with sin” (Patriarchs and Prophets, p. 728, 1890). Affection, indulgence, and public admiration surrounded this prince, but the approval of God was never spoken over him.

The Son of God received a verdict that no crowd could give, for the Father Himself declared His delight in Him. At the Jordan the heavens opened with that testimony, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:17, KJV), and in The Desire of Ages we read who He had always been, “From the days of eternity the Lord Jesus Christ was one with the Father; He was ‘the image of God,’ the image of His greatness and majesty, ‘the outshining of His glory.’ It was to manifest this glory that He came to our world” (The Desire of Ages, p. 19, 1898). On the mount the voice was heard a second time, “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew 17:5, KJV), and the inspired pen notes how the Son used His exalted place, “But in all this He would not seek power or exaltation for Himself contrary to God’s plan, but would exalt the Father’s glory and execute His purposes of beneficence and love” (Patriarchs and Prophets, p. 36, 1890). Christ described His own life in a single sentence, “And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him” (John 8:29, KJV), and the prophetic messenger shows what that life revealed, “But turning from all lesser representations, we behold God in Jesus. Looking unto Jesus we see that it is the glory of our God to give” (The Desire of Ages, p. 21, 1898). Isaiah had announced the Servant in whom God delights, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles” (Isaiah 42:1, KJV), and through inspired counsel we are told how the attacks of the enemy ended, “All the efforts of Satan to oppress and overcome Him only brought out in a purer light His spotless character” (The Desire of Ages, p. 759, 1898). The apostle states the fitness of our High Priest, “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Hebrews 7:26, KJV), and the servant of the Lord contrasts the face of guilt with His face, “As the face of Cain expressed his guilt as a murderer, so the face of Christ revealed innocence, serenity, benevolence,—the image of God” (The Desire of Ages, p. 754, 1898). Peter, who watched Him closely, bears the same witness, “Who did no sin, neither was guile found in his mouth” (1 Peter 2:22, KJV), and the same volume shows that He met trial as we must meet it, “He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us” (The Desire of Ages, p. 24, 1898). Israel admired a prince for his form, but heaven approved a Son for His obedience, and only that Son could bear our sin.

HOW DID FAVOR BECOME TREASON?

Absalom turned admiration into treason by patient flattery, and he used the city gate as the place of his campaign. The first step was a display of rank, “And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him” (2 Samuel 15:1, KJV), and Sr. White describes the purpose behind the display, “He now assumed an almost royal state, having chariots and horses, and fifty men to run before him. And while the king was more and more inclined to desire retirement and solitude, Absalom sedulously courted the popular favor” (Patriarchs and Prophets, p. 729, 1890). He next cast doubt on his father’s justice, “And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee” (2 Samuel 15:3, KJV), and the inspired pen shows the weakness that he exploited, “The influence of David’s listlessness and irresolution extended to his subordinates; negligence and delay characterized the administration of justice. Absalom artfully turned every cause of dissatisfaction to his own advantage” (Patriarchs and Prophets, p. 729, 1890). Then he offered himself as the remedy, “Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!” (2 Samuel 15:4, KJV), and in Patriarchs and Prophets we read how he worked upon the crowd, “Absalom mingled with them and listened to their grievances, expressing sympathy with their sufferings and regret at the inefficiency of the government” (Patriarchs and Prophets, p. 730, 1890). He sealed each interview with a show of affection, “And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him” (2 Samuel 15:5, KJV), and the prophetic messenger records the result in the nation, “Fomented by the artful insinuations of the prince, discontent with the government was fast spreading. The praise of Absalom was on the lips of all” (Patriarchs and Prophets, p. 730, 1890). The Scripture gives the verdict in one line, “And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel” (2 Samuel 15:6, KJV), and through inspired counsel we are told what the people came to desire, “He was generally regarded as heir to the kingdom; the people looked upon him with pride as worthy of this high station, and a desire was kindled that he might occupy the throne” (Patriarchs and Prophets, p. 730, 1890). Solomon later described the snare that his brother had laid, “A man that flattereth his neighbour spreadeth a net for his feet” (Proverbs 29:5, KJV), and the servant of the Lord notes the one man who did not see it, “Yet the king, blinded by affection for his son, suspected nothing” (Patriarchs and Prophets, p. 730, 1890). Hearts that are stolen by a promise of easier justice are soon led against the throne that God has set.

The conspiracy ripened under a cloak of worship, and that cloak made it more dangerous than open revolt. Absalom asked leave to keep a religious vow, “And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron” (2 Samuel 15:7, KJV), and the inspired pen names the true use of that vow, “And now the cloak of religious devotion was assumed to conceal his traitorous designs” (Patriarchs and Prophets, p. 730, 1890). Behind the vow stood a prepared signal, “But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron” (2 Samuel 15:10, KJV), and in Patriarchs and Prophets we read how the ground had been made ready, “The minds of the people being prepared for what was to follow, Absalom secretly sent picked men throughout the tribes, to concert measures for a revolt” (Patriarchs and Prophets, p. 730, 1890). Many who followed him did not know where they were going, “And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing” (2 Samuel 15:11, KJV), and the prophetic messenger draws the lesson from their blindness, “These men went with Absalom, little thinking that their love for the son was leading them into rebellion against the father” (Patriarchs and Prophets, p. 730, 1890). The plot gained strength from a trusted name, “And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom” (2 Samuel 15:12, KJV), and through inspired counsel we are told the weight of that name, “Ahithophel joined the conspirators, and his support made the cause of Absalom appear certain of success, attracting to his standard many influential men from all parts of the land” (Patriarchs and Prophets, p. 731, 1890). The Saviour warned His church against the same disguise, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15, KJV), and the servant of the Lord shows how far the deception reached, “Absalom’s crowning act of hypocrisy was designed not only to blind the king but to establish the confidence of the people, and thus to lead them on to rebellion against the king whom God had chosen” (Patriarchs and Prophets, p. 730, 1890). Paul foretold that the last days would repeat it, “Having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:5, KJV), and the same chapter records how completely the father was deceived, “The fond father, comforted with this evidence of piety in his son, dismissed him with his blessing. The conspiracy was now fully matured” (Patriarchs and Prophets, p. 730, 1890). A form of devotion that hides self-exaltation is still rebellion, and it must be tested by loyalty to the King.

Christ drew the people by truth and love, and He refused every crown that flattery or force could give Him. His enemies confessed the reach of His influence, “The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him” (John 12:19, KJV), and in The Desire of Ages we read who formed His procession, “No train of mourning captives, as trophies of kingly valor, made a feature of that scene. But about the Saviour were the glorious trophies of His labors of love for sinful man” (The Desire of Ages, p. 572, 1898). The officers sent to arrest Him gave their reason for failing, “The officers answered, Never man spake like this man” (John 7:46, KJV), and the inspired pen states the principle on which He worked, “The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened” (The Desire of Ages, p. 22, 1898). When the crowd would have crowned Him, He withdrew, “When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone” (John 6:15, KJV), and the prophetic messenger records how well this refusal was known, “They had all heard of Jesus, and expected Him to go to Jerusalem; but they knew that He had heretofore discouraged all effort to place Him on the throne, and they were greatly astonished to learn that this was He” (The Desire of Ages, p. 570, 1898). Before Pilate He described His kingdom, “Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (John 18:36, KJV), and through inspired counsel we are told where compulsion belongs, “Rebellion was not to be overcome by force. Compelling power is found only under Satan’s government. The Lord’s principles are not of this order” (The Desire of Ages, p. 759, 1898). He gave the test by which every leader may be known, “He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him” (John 7:18, KJV), and the servant of the Lord describes the basis of the divine rule, “His authority rests upon goodness, mercy, and love; and the presentation of these principles is the means to be used. God’s government is moral, and truth and love are to be the prevailing power” (The Desire of Ages, p. 759, 1898). The Lord had long before declared how He wins His people, “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV), and in Patriarchs and Prophets we read the kind of service He accepts, “God desires from all His creatures the service of love—service that springs from an appreciation of His character. He takes no pleasure in a forced obedience; and to all He grants freedom of will, that they may render Him voluntary service” (Patriarchs and Prophets, p. 34, 1890). Absalom stole hearts for himself, but Christ wins hearts for the Father, and that difference separates the two kingdoms.

WHO LEFT THE CITY, AND WHO ENTERED?

David left Jerusalem so that the city might be spared, and his flight showed a king who loved his people more than his crown. The news reached him without warning, “And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom” (2 Samuel 15:13, KJV), and the inspired pen measures the wound that it carried, “His own son—the son whom he had loved and trusted—had been planning to seize his crown and doubtless to take his life” (Patriarchs and Prophets, p. 731, 1890). He chose flight for the sake of the city, “And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword” (2 Samuel 15:14, KJV), and in Patriarchs and Prophets we read the reason for the choice, “His decision was taken. The horrors of war should not fall upon the chosen city” (Patriarchs and Prophets, p. 731, 1890). He loved Zion as the psalm describes it, “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King” (Psalm 48:2, KJV), and the prophetic messenger pictures the manner of his going, “In humility and sorrow David passed out of the gate of Jerusalem—driven from his throne, from his palace, from the ark of God, by the insurrection of his cherished son” (Patriarchs and Prophets, p. 731, 1890). The whole land mourned as he crossed the brook, “And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness” (2 Samuel 15:23, KJV), and through inspired counsel we are told how the company appeared, “The people followed in long, sad procession, like a funeral train” (Patriarchs and Prophets, p. 731, 1890). A stranger from Gath pledged his life to the fallen king, “And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be” (2 Samuel 15:21, KJV), and the servant of the Lord explains that loyalty, “These men had been converted from paganism to the worship of Jehovah, and nobly they now proved their fidelity to their God and their king” (Patriarchs and Prophets, p. 732, 1890). David poured out his trouble in song, “LORD, how are they increased that trouble me! many are they that rise up against me” (Psalm 3:1, KJV), and the same chapter shows where he rested the outcome, “In this great crisis it was his duty to God and to his people to maintain the authority with which Heaven had invested him. The issue of the conflict he would trust with God” (Patriarchs and Prophets, p. 731, 1890). The rightful king went out weeping, and the usurper came in without a struggle, yet heaven counted the exile the greater man.

David sent the ark back to its place, and by that act he confessed that the sanctuary of God is not a weapon for any party. The priests came out to share his exile, “And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city” (2 Samuel 15:24, KJV), and the inspired pen records what the people hoped from it, “The presence of that sacred symbol was to them a pledge of their deliverance and ultimate victory” (Patriarchs and Prophets, p. 732, 1890). The king refused the advantage, “And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation” (2 Samuel 15:25, KJV), and in Patriarchs and Prophets we read the principle that ruled him, “Not personal interests, but the glory of God and the good of his people, were to be uppermost in the mind of Israel’s king” (Patriarchs and Prophets, p. 732, 1890). He left his own case wholly with the Lord, “But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him” (2 Samuel 15:26, KJV), and the prophetic messenger explains why he feared to presume, “And David knew that his heart and life must be in harmony with the divine precepts, else the ark would be the means of disaster rather than of success” (Patriarchs and Prophets, p. 732, 1890). He remembered the word that fixed the ark in Zion, “This is my rest for ever: here will I dwell; for I have desired it” (Psalm 132:14, KJV), and through inspired counsel we are told what the ark held for the nation, “It was not for him to remove from the capital of the nation the sacred statutes which embodied the will of their divine Sovereign, which were the constitution of the realm and the foundation of its prosperity” (Patriarchs and Prophets, p. 732, 1890). His own confession was still upon his lips, “For I acknowledge my transgressions: and my sin is ever before me” (Psalm 51:3, KJV), and the servant of the Lord shows how he read the calamity, “His great sin was ever before him. He recognized in this conspiracy the just judgment of God” (Patriarchs and Prophets, p. 732, 1890). The prophet Micah later spoke in the same spirit, “I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness” (Micah 7:9, KJV), and the same chapter joins that prophecy to this hour, “But he saw in his own sin the cause of his trouble. The words of the prophet Micah breathe the spirit that inspired David’s heart” (Patriarchs and Prophets, p. 738, 1890). A penitent king bowed under judgment and honored the law within the ark, while his son trampled on that law to seize a throne.

Christ entered the same city as its promised King, and He entered in order to die for it. Zechariah had described His coming, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zechariah 9:9, KJV), and in The Desire of Ages we read how exactly He fulfilled it, “Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom” (The Desire of Ages, p. 570, 1898). The evangelist applies the prophecy to that day, “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass” (Matthew 21:5, KJV), and the inspired pen shows that He knew where the road would end, “Never before in His earthly life had Jesus permitted such a demonstration. He clearly foresaw the result. It would bring Him to the cross” (The Desire of Ages, p. 571, 1898). The multitude gave Him the title that Absalom had coveted, “And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest” (Matthew 21:9, KJV), and the prophetic messenger explains the meaning of His public entry, “While the people were assembling at Jerusalem to celebrate the Passover, He, the antitypical Lamb, by a voluntary act set Himself apart as an oblation” (The Desire of Ages, p. 571, 1898). On the brow of Olivet the King stopped and wept, “And when he was come near, he beheld the city, and wept over it” (Luke 19:41, KJV), and through inspired counsel we are told whose grief His tears resembled, “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city” (The Desire of Ages, p. 577, 1898). His lament was for the rebels and not for Himself, “Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes” (Luke 19:42, KJV), and the servant of the Lord describes the spirit of that sorrow, “His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul” (The Desire of Ages, p. 576, 1898). A few nights later He crossed the brook that David had crossed, “When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples” (John 18:1, KJV), and the same volume states the rule that governed every step, “He remained true to the humble lot He had accepted. The burden of humanity He must bear until His life was given for the life of the world” (The Desire of Ages, p. 571, 1898). David crossed the Kidron to escape a rebel son, but Christ crossed it to give His life for a rebel world.

WHAT DID THE MOUNT OF OLIVES HEAR?

The Mount of Olives first heard the weeping of a father whose own son had driven him from the throne. The record follows the king up the slope, “And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up” (2 Samuel 15:30, KJV), and the inspired pen describes the gloom of that company, “Their king a fugitive, themselves outcasts, forsaken even by the ark of God—the future was dark with terror and foreboding” (Patriarchs and Prophets, p. 735, 1890). On the way he learned of a second betrayal, “And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness” (2 Samuel 15:31, KJV), and in Patriarchs and Prophets we read why the counselor turned, “The defection of Ahithophel, the ablest and most wily of political leaders, was prompted by revenge for the family disgrace involved in the wrong to Bathsheba, who was his granddaughter” (Patriarchs and Prophets, p. 735, 1890). The psalmist felt the blow of a trusted hand, “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” (Psalm 41:9, KJV), and the prophetic messenger shows how he understood it, “Again David was forced to recognize in his calamities the results of his own sin” (Patriarchs and Prophets, p. 735, 1890). He named the sharpest part of the grief, “But it was thou, a man mine equal, my guide, and mine acquaintance” (Psalm 55:13, KJV), and through inspired counsel we are told where he carried it, “Upon reaching the top of the mount, the king bowed in prayer, casting upon God the burden of his soul and humbly supplicating divine mercy” (Patriarchs and Prophets, p. 735, 1890). The answer met him at the summit, “And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head” (2 Samuel 15:32, KJV), and the servant of the Lord records what he saw in that friend, “David saw, as by a divine enlightenment, that this man, faithful and truehearted, was the one needed to serve the interests of the king in the councils at the capital” (Patriarchs and Prophets, p. 735, 1890). His song from those days still confesses his trust, “But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head” (Psalm 3:3, KJV), and the same chapter shows that hope survived the shame, “And now in his hurried and sorrowful flight, his feet bare, his royal robes changed for sackcloth, the lamentations of his followers awaking the echoes of the hills, he thought of his loved capital—of the place which had been the scene of his sin—and as he remembered the goodness and long-suffering of God, he was not altogether without hope” (Patriarchs and Prophets, p. 737, 1890). David climbed Olivet as a sinner under discipline, and his tears were mingled with the memory of his own guilt.

The curses of Shimei tested the fallen king, and his silence under them pointed forward to a greater silence. The reviler met him on the eastern slope, “And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came” (2 Samuel 16:5, KJV), and the inspired pen exposes the character of the man, “He had honored David upon his throne, but he cursed him in his humiliation” (Patriarchs and Prophets, p. 736, 1890). David would not allow the sword to answer, “And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him” (2 Samuel 16:11, KJV), and in Patriarchs and Prophets we read the source of all such triumph over the fallen, “The spirit that leads man to triumph over, to revile or distress, one who is in affliction is the spirit of Satan” (Patriarchs and Prophets, p. 736, 1890). He left his cause with God, “It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day” (2 Samuel 16:12, KJV), and the prophetic messenger explains why he bore the insult, “Conscience was uttering bitter and humiliating truths to David. While his faithful subjects wondered at his sudden reverse of fortune, it was no mystery to the king” (Patriarchs and Prophets, p. 737, 1890). The Lord had promised mercy within the chastening, “Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail” (Psalm 89:33, KJV), and through inspired counsel we are told the purpose of the rod, “He caused David to pass under the rod, but He did not destroy him; the furnace is to purify, but not to consume” (Patriarchs and Prophets, p. 738, 1890). Isaiah foretold One who would be silent without any guilt, “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isaiah 53:7, KJV), and the servant of the Lord describes that silence at the cross, “The Saviour made no murmur of complaint. His face remained calm and serene, but great drops of sweat stood upon His brow” (The Desire of Ages, p. 744, 1898). Peter sets the pattern before every believer, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Peter 2:23, KJV), and the same chapter of David’s history gives heaven’s estimate of the meek, “Never was the ruler of Israel more truly great in the sight of heaven than at this hour of his deepest outward humiliation” (Patriarchs and Prophets, p. 738, 1890). David was silent because he had sinned, but Christ was silent because He was bearing the sins of others.

The same mount heard a deeper sorrow when the Son of David entered Gethsemane to bear guilt that was not His own. Luke marks the place with care, “And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him” (Luke 22:39, KJV), and in The Desire of Ages we read how that night differed from every other, “He had often visited this spot for meditation and prayer; but never with a heart so full of sorrow as upon this night of His last agony” (The Desire of Ages, p. 685, 1898). He told the three what was pressing upon Him, “Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me” (Matthew 26:38, KJV), and the inspired pen names the burden, “Now He was numbered with the transgressors. The guilt of fallen humanity He must bear. Upon Him who knew no sin must be laid the iniquity of us all” (The Desire of Ages, p. 685, 1898). He fell upon the ground in prayer, “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39, KJV), and the prophetic messenger describes what He felt, “He felt that by sin He was being separated from His Father. The gulf was so broad, so black, so deep, that His spirit shuddered before it” (The Desire of Ages, p. 686, 1898). The physician records the cost to His body, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44, KJV), and through inspired counsel we are told what witnessed it, “The cypress and palm trees were the silent witnesses of His anguish. From their leafy branches dropped heavy dew upon His stricken form, as if nature wept over its Author wrestling alone with the powers of darkness” (The Desire of Ages, p. 689, 1898). Zechariah had spoken of the sword that would fall, “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones” (Zechariah 13:7, KJV), and the servant of the Lord applies the prophecy to that hour, “As the substitute and surety for sinful man, Christ was suffering under divine justice. He saw what justice meant. Hitherto He had been as an intercessor for others; now He longed to have an intercessor for Himself” (The Desire of Ages, p. 686, 1898). Isaiah heard the Redeemer describe His loneliness, “I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment” (Isaiah 63:3, KJV), and the same volume confirms that no friend stood by, “The Saviour trod the wine press alone, and of the people there was none with Him” (The Desire of Ages, p. 693, 1898). David wept on Olivet for a son who had wronged him, but Christ agonized there for the sons who had wronged the Father.

In Gethsemane the Son could have left the rebel to his fate, and He chose instead to drink the cup. His second prayer shows the surrender, “He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Matthew 26:42, KJV), and the inspired pen marks the weight of that moment, “The awful moment had come—that moment which was to decide the destiny of the world. The fate of humanity trembled in the balance” (The Desire of Ages, p. 690, 1898). The apostle tells us what the struggle taught Him as man, “Though he were a Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8, KJV), and in The Desire of Ages we read how real the alternative was, “He might wipe the bloody sweat from His brow, and leave man to perish in his iniquity. He might say, Let the transgressor receive the penalty of his sin, and I will go back to My Father” (The Desire of Ages, p. 690, 1898). Heaven sent help but did not remove the trial, “And there appeared an angel unto him from heaven, strengthening him” (Luke 22:43, KJV), and the prophetic messenger explains the errand of that angel, “The angel came not to take the cup from Christ’s hand, but to strengthen Him to drink it, with the assurance of the Father’s love” (The Desire of Ages, p. 693, 1898). When Peter drew the sword, the Lord restrained him, “Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?” (John 18:11, KJV), and through inspired counsel we are told the temptation that He had put away, “Terrible was the temptation to let the human race bear the consequences of its own guilt, while He stood innocent before God” (The Desire of Ages, p. 688, 1898). He reminded His disciples that rescue was within His reach, “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matthew 26:53, KJV), and the servant of the Lord notes that He did not use the open door, “Jesus had opportunity to escape, but He remained, calm and self-possessed” (The Desire of Ages, p. 694, 1898). He had already declared that His death would be His own act, “No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:18, KJV), and the same volume records the choice that settled our salvation, “He beholds its impending fate, and His decision is made. He will save man at any cost to Himself” (The Desire of Ages, pp. 690, 693, 1898). David could only wish to die for his son, but Christ in the garden bound Himself to die for His enemies.

WHAT DOES THE TREE DO TO EACH SON?

The oak in the wood of Ephraim took hold of a rebel in his flight, and it held him there for judgment. Providence had already turned the counsel of the revolt, “And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom” (2 Samuel 17:14, KJV), and the inspired pen names the hand behind the change, “But a wisdom higher than that of the renowned Ahithophel was directing events” (Patriarchs and Prophets, p. 740, 1890). The rebel host fell in great numbers, “Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men” (2 Samuel 18:7, KJV), and in Patriarchs and Prophets we read why numbers did not help him, “His army was large, but it was undisciplined and poorly prepared to cope with the tried soldiers of his father” (Patriarchs and Prophets, p. 742, 1890). The forest itself fought against the usurper, “For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured” (2 Samuel 18:8, KJV), and the prophetic messenger describes the confusion, “Among the thickets and marshes of the forest these undisciplined troops became confused and unmanageable” (Patriarchs and Prophets, p. 743, 1890). Then the prince met the tree, “And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away” (2 Samuel 18:9, KJV), and through inspired counsel we are told how helpless he was, “Absalom, seeing that the day was lost, had turned to flee, when his head was caught between the branches of a widespreading tree, and his mule going out from under him, he was left helplessly suspended, a prey to his enemies” (Patriarchs and Prophets, p. 743, 1890). A soldier carried the report to his captain, “And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak” (2 Samuel 18:10, KJV), and the servant of the Lord records why that soldier held back, “In this condition he was found by a soldier, who, for fear of displeasing the king, spared Absalom, but reported to Joab what he had seen” (Patriarchs and Prophets, p. 743, 1890). David had sung of such an end for the violent, “His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate” (Psalm 7:16, KJV), and the same chapter shows how little the great host had promised safety, “The usurper was accompanied by a vast host, in comparison with which David’s force seemed but a handful” (Patriarchs and Prophets, p. 743, 1890). The son who reached for a crown was caught by his own head, and he hung between heaven and earth with no one to help him.

The darts of Joab ended the life of the prince, and a heap of stones became the only monument of his ambition. The captain did not wait for the king’s word, “Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak” (2 Samuel 18:14, KJV), and the inspired pen explains the hardness of the soldier, “Joab was restrained by no scruples. He had befriended Absalom, having twice secured his reconciliation with David, and the trust had been shamelessly betrayed” (Patriarchs and Prophets, p. 743, 1890). The armor-bearers finished the work, “And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him” (2 Samuel 18:15, KJV), and in Patriarchs and Prophets we read how abused mercy had opened the way, “But for the advantages gained by Absalom through Joab’s intercession, this rebellion, with all its horrors, could never have occurred” (Patriarchs and Prophets, p. 743, 1890). His burial was the burial of a criminal, “And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent” (2 Samuel 18:17, KJV), and the prophetic messenger sets his end beside his beginning, “The princely Absalom, whose glorious beauty had been the pride of Israel, had been cut down in the vigor of his youth, his dead body thrust into a pit, and covered with a heap of stones, in token of everlasting reproach” (Patriarchs and Prophets, p. 744, 1890). He had planned a different memorial, “Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king’s dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom’s place” (2 Samuel 18:18, KJV), and through inspired counsel we are told what replaced it, “During his lifetime Absalom had reared for himself a costly monument in the king’s dale, but the only memorial which marked his grave was that heap of stones in the wilderness” (Patriarchs and Prophets, p. 744, 1890). The apostle states the law that was fulfilled, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23, KJV), and the servant of the Lord closes the account of the leaders, “Thus perished the instigators of rebellion in Israel. Ahithophel had died by his own hand” (Patriarchs and Prophets, p. 744, 1890). Paul warns that the harvest always follows the seed, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Galatians 6:7, KJV), and in The Desire of Ages we read that such an end is not arbitrary, “This is not an act of arbitrary power on the part of God. The rejecters of His mercy reap that which they have sown” (The Desire of Ages, p. 764, 1898). Absalom was pierced for his own transgression, and his death could atone for no one else.

Christ also was lifted up between heaven and earth, yet He went to the tree by His own choice and foretold it. He announced the manner of His death beforehand, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32, KJV), and in Patriarchs and Prophets we read that this was settled in the plan, “He must die the cruelest of deaths, lifted up between the heavens and the earth as a guilty sinner” (Patriarchs and Prophets, p. 64, 1890). He had given the type to Nicodemus, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14, KJV), and the inspired pen notes how the prophecies met in Him, “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive” (The Desire of Ages, p. 746, 1898). The psalm had described the wounds, “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet” (Psalm 22:16, KJV), and the prophetic messenger shows how He met the executioners, “The two thieves wrestled in the hands of those who placed them on the cross; but Jesus made no resistance” (The Desire of Ages, p. 744, 1898). Luke records the place and the company, “And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left” (Luke 23:33, KJV), and through inspired counsel we are told what the lifting cost, “As soon as Jesus was nailed to the cross, it was lifted by strong men, and with great violence thrust into the place prepared for it. This caused the most intense agony to the Son of God” (The Desire of Ages, p. 745, 1898). The apostle explains why He died outside the city, “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 13:12, KJV), and the servant of the Lord applies that fact to our case, “Christ, our substitute, was to suffer without the boundaries of Jerusalem. He died outside the gate, where felons and murderers were executed” (The Desire of Ages, p. 741, 1898). Peter charged the rulers with the deed, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (Acts 5:30, KJV), and the same volume shows that no nail held Him against His will, “Christ could have come down from the cross. But it is because He would not save Himself that the sinner has hope of pardon and favor with God” (The Desire of Ages, p. 749, 1898). The oak seized a rebel who was trying to escape, but the cross received a Saviour who refused to escape.

(continued in the next message)

WHO BEARS THE CURSE ON THE TREE?

The law of Moses attached a curse to the body that hung upon a tree, and that curse explains both deaths. The statute is plain in its terms, “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance” (Deuteronomy 21:22-23, KJV), and in Patriarchs and Prophets we read what the broken law required, “The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims” (Patriarchs and Prophets, p. 63, 1890). Paul extends the curse to every transgressor, “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Galatians 3:10, KJV), and the inspired pen shows how far the guilt reached, “The guilt of every descendant of Adam was pressing upon His heart” (The Desire of Ages, p. 753, 1898). The same apostle names the One who took it, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13, KJV), and the prophetic messenger declares that no other could do so, “None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven” (Patriarchs and Prophets, p. 63, 1890). Isaiah saw the exchange centuries before, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5, KJV), and through inspired counsel we are told how He was reckoned, “Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor, that He might redeem us from the condemnation of the law” (The Desire of Ages, p. 753, 1898). The prophet confesses whose wandering made it necessary, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (Isaiah 53:6, KJV), and the servant of the Lord states where the stroke fell, “God suffered His wrath against transgression to fall on His beloved Son. Jesus was to be crucified for the sins of men” (The Desire of Ages, p. 743, 1898). Peter brings the same truth to the believer, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV), and the same volume speaks it to each soul, “He, the Sin Bearer, endures the wrath of divine justice, and for thy sake becomes sin itself” (The Desire of Ages, p. 756, 1898). Absalom bore the curse that he had earned, but Christ bore the curse that we had earned.

The bitterness of the cup lay in the hiding of the Father’s face, for the Sinless One stood where the sinner must stand. Darkness covered the scene at noon, “Now from the sixth hour there was darkness over all the land unto the ninth hour” (Matthew 27:45, KJV), and the inspired pen explains what the darkness concealed, “In that thick darkness God’s presence was hidden. He makes darkness His pavilion, and conceals His glory from human eyes” (The Desire of Ages, p. 753, 1898). Out of that darkness came the cry, “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46, KJV), and in The Desire of Ages we read what wrung it from Him, “The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man” (The Desire of Ages, p. 753, 1898). Paul states the exchange without softening it, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21, KJV), and the prophetic messenger names the cause of His death, “It was the sense of sin, bringing the Father’s wrath upon Him as man’s substitute, that made the cup He drank so bitter, and broke the heart of the Son of God” (The Desire of Ages, p. 753, 1898). Isaiah shows that the Father was not absent from the plan, “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand” (Isaiah 53:10, KJV), and through inspired counsel we are told that He was not absent from the hill, “God and His holy angels were beside the cross. The Father was with His Son. Yet His presence was not revealed” (The Desire of Ages, pp. 753, 754, 1898). A dying thief bore witness to His innocence, “And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss” (Luke 23:41, KJV), and the servant of the Lord records what that thief discerned, “In Jesus, bruised, mocked, and hanging upon the cross, he sees the Lamb of God, that taketh away the sin of the world” (The Desire of Ages, p. 750, 1898). The prophet had foretold His place among the guilty, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isaiah 53:12, KJV), and the same volume explains the intent of His enemies, “Christ’s position between the thieves was to indicate that He was the greatest criminal of the three” (The Desire of Ages, p. 751, 1898). The guilty prince died under the frown that he deserved, but the innocent Prince accepted that frown so that it might be lifted from us.

The death of Christ opened the heavenly sanctuary, and there the benefits of His sacrifice are now ministered to the penitent. His last word declared the offering complete, “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost” (John 19:30, KJV), and the inspired pen notes the hour in the temple, “It was the hour of the evening sacrifice. The lamb representing Christ had been brought to be slain” (The Desire of Ages, p. 756, 1898). Heaven answered at once in the earthly sanctuary, “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Matthew 27:51, KJV), and in The Desire of Ages we read how the sign appeared, “With a rending noise the inner veil of the temple is torn from top to bottom by an unseen hand, throwing open to the gaze of the multitude a place once filled with the presence of God” (The Desire of Ages, p. 757, 1898). The apostle explains the better blood, “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12, KJV), and the prophetic messenger states what had taken place, “Type has met antitype in the death of God’s Son. The great sacrifice has been made” (The Desire of Ages, p. 757, 1898). The believer is invited to follow by faith, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20, KJV), and through inspired counsel we are told that the invitation is for all, “The way into the holiest is laid open. A new and living way is prepared for all” (The Desire of Ages, p. 757, 1898). Paul points to the place of His present work, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24, KJV), and the servant of the Lord describes the change of ministry, “No longer need sinful, sorrowing humanity await the coming of the high priest. Henceforth the Saviour was to officiate as priest and advocate in the heaven of heavens” (The Desire of Ages, p. 757, 1898). The sinner’s hope rests on that living Priest, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25, KJV), and the same volume affirms His right to do it, “It is His royal right to save unto the uttermost all who come unto God by Him” (The Desire of Ages, p. 751, 1898). The oak left a dead rebel and a pit, but the cross gave the church a risen Advocate before the mercy seat.

DID DAVID WISH TO DIE INSTEAD?

David loved the son who sought his life, and that love governed him both before the battle and after it. His order to the captains was heard by the whole army, “And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom” (2 Samuel 18:5, KJV), and the inspired pen tells us what filled his mind, “But as the king looked upon the opposing forces, the thought uppermost in his mind was not of the crown and the kingdom, nor of his own life, that depended upon the wage of battle. The father’s heart was filled with love and pity for his rebellious son” (Patriarchs and Prophets, p. 743, 1890). His first question to the runner concerned the rebel, “And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king’s servant, and me thy servant, I saw a great tumult, but I knew not what it was” (2 Samuel 18:29, KJV), and in Patriarchs and Prophets we read that he could not hide his heart, “But even here he could not repress his love for Absalom” (Patriarchs and Prophets, p. 743, 1890). The second runner gave the answer that he feared, “And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is” (2 Samuel 18:32, KJV), and the prophetic messenger records how the soldiers had judged his concern, “But the king’s solicitude, seeming to declare that Absalom was dearer to him than his kingdom, dearer even than the subjects faithful to his throne, only increased the indignation of the soldiers against the unnatural son” (Patriarchs and Prophets, p. 743, 1890). The triumph of the army became a funeral, “And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son” (2 Samuel 19:2, KJV), and through inspired counsel we are told how the troops came home, “But as they entered the city gate the shout died away, their banners drooped in their hands, and with downcast gaze they advanced more like those who had suffered defeat than like conquerors” (Patriarchs and Prophets, p. 745, 1890). The king’s cry continued above the gate, “But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!” (2 Samuel 19:4, KJV), and the servant of the Lord records the protest of his general, “Joab was filled with indignation. God had given them reason for triumph and gladness; the greatest rebellion that had ever been known in Israel had been crushed; and yet this great victory was turned to mourning for him whose crime had cost the blood of thousands of brave men” (Patriarchs and Prophets, p. 745, 1890). David himself had written of such compassion, “Like as a father pitieth his children, so the LORD pitieth them that fear him” (Psalm 103:13, KJV), and the same chapter describes the hour before the tidings came, “The victorious army, returning from the field, approached the city, their shouts of triumph awaking the echoes of the hills” (Patriarchs and Prophets, p. 745, 1890). The father’s wish to die for his son was sincere, yet it came too late and it had no power to save.

No human love can pay the debt of another sinner, and for that reason the wish of David remained only a wish. The psalm states the limit of human help, “None of them can by any means redeem his brother, nor give to God a ransom for him” (Psalm 49:7, KJV), and in Patriarchs and Prophets we read who alone could meet the claim, “Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression” (Patriarchs and Prophets, p. 63, 1890). Ezekiel gives the rule of personal guilt, “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezekiel 18:20, KJV), and the inspired pen shows that even angels were refused, “The angels prostrated themselves at the feet of their Commander and offered to become a sacrifice for man. But an angel’s life could not pay the debt; only He who created man had power to redeem him” (Patriarchs and Prophets, pp. 64, 65, 1890). Moses had made the same offer as David, and he received this answer, “And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book” (Exodus 32:33, KJV), and the prophetic messenger repeats the reason given to our first parents, “They were told that since the law of Jehovah is the foundation of His government in heaven as well as upon the earth, even the life of an angel could not be accepted as a sacrifice for its transgression” (Patriarchs and Prophets, p. 66, 1890). What man could not do, God did for His enemies, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV), and through inspired counsel we are told where the Substitute stands, “He was to stand between the sinner and the penalty of sin; yet few would receive Him as the Son of God” (Patriarchs and Prophets, p. 64, 1890). Paul measures the love by the condition of those it reached, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Romans 5:10, KJV), and the servant of the Lord records the offer that was made in Eden, “The Son of God had offered to atone, with His own life, for their transgression” (Patriarchs and Prophets, p. 66, 1890). The Lord described His mission in the language of ransom, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:28, KJV), and the same chapter explains why the law itself could not bend, “Not one of its precepts could be abrogated or changed to meet man in his fallen condition; but the Son of God, who had created man, could make an atonement for him” (Patriarchs and Prophets, p. 66, 1890). David could say the sentence above the gate, but only the Son of God could carry it out upon the cross.

HOW DOES THIS SHOW THE FATHER’S LOVE?

The cross reveals a Father who gave what David could not give, for He yielded His own Son for those who had rebelled. Paul rests every other gift upon that one, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32, KJV), and in The Desire of Ages we read that the Father shared the pain, “But God suffered with His Son. Angels beheld the Saviour’s agony” (The Desire of Ages, p. 693, 1898). John shows where the love was displayed, “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (1 John 4:9, KJV), and the inspired pen describes the pity that moved the Son, “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him” (Patriarchs and Prophets, p. 63, 1890). Zechariah saw the agreement between the Two, “Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both” (Zechariah 6:13, KJV), and the prophetic messenger opens that council to us, “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express” (Patriarchs and Prophets, p. 63, 1890). The beloved disciple tells us who loved first, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV), and through inspired counsel we hear the wonder of it, “Oh, the mystery of redemption! the love of God for a world that did not love Him!” (Patriarchs and Prophets, pp. 63, 64, 1890). Paul places the Father within the sacrifice itself, “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Corinthians 5:19, KJV), and the servant of the Lord states what that cost Him, “God did not change His law, but He sacrificed Himself, in Christ, for man’s redemption” (The Desire of Ages, p. 762, 1898). The apostle prays that we may grasp it, “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:19, KJV), and the same chapter of Patriarchs and Prophets promises an endless study, “Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore” (Patriarchs and Prophets, p. 64, 1890). The lament above the gate is only a faint human echo of the love that gave the Son for us.

The love of God does not delight in the death of the rebel, and it pleads with him until the last hour of mercy. The Lord compares His care to that of a mother, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee” (Isaiah 49:15, KJV), and in The Desire of Ages we read what the incarnation proves, “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners” (The Desire of Ages, p. 24, 1898). Hosea heard the struggle of divine compassion, “How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together” (Hosea 11:8, KJV), and the inspired pen gives the same words to Christ on Olivet, “How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity?” (The Desire of Ages, pp. 577, 578, 1898). Ezekiel carried the oath of God to a rebellious house, “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11, KJV), and the prophetic messenger states the value that He sets on one life, “One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost” (The Desire of Ages, p. 578, 1898). The Saviour spoke His own lament over the city, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matthew 23:37, KJV), and through inspired counsel we are told what hindered Him, “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose” (The Desire of Ages, p. 577, 1898). Jeremiah testifies that judgment is never His pleasure, “For he doth not afflict willingly nor grieve the children of men” (Lamentations 3:33, KJV), and the servant of the Lord shows how heaven regards sin, “Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin” (The Desire of Ages, p. 693, 1898). Paul traces our life to that mercy, “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)” (Ephesians 2:4-5, KJV), and the same volume shows that the pleading continued to the end, “But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood” (The Desire of Ages, p. 578, 1898). David mourned after the rebel was dead, but God pleads while the rebel may still live.

The love of the Father is joined to His justice, and the cross upholds the law that the rebel broke. The psalmist saw the two meet, “Mercy and truth are met together; righteousness and peace have kissed each other” (Psalm 85:10, KJV), and in The Desire of Ages we read that neither sets the other aside, “Through Jesus, God’s mercy was manifested to men; but mercy does not set aside justice” (The Desire of Ages, p. 762, 1898). Paul shows how God remains just while He pardons, “To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Romans 3:26, KJV), and the inspired pen states what the life and death of Christ proved, “By His life and His death, Christ proved that God’s justice did not destroy His mercy, but that sin could be forgiven, and that the law is righteous, and can be perfectly obeyed” (The Desire of Ages, p. 762, 1898). The apostle guards the conclusion, “Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:31, KJV), and the prophetic messenger gives the reason for Calvary, “It was because the law was changeless, because man could be saved only through obedience to its precepts, that Jesus was lifted up on the cross” (The Desire of Ages, p. 763, 1898). The throne itself stands on this union, “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face” (Psalm 89:14, KJV), and through inspired counsel we are told how the two are related, “God’s love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love” (The Desire of Ages, p. 762, 1898). Christ denied that He came to weaken the commandments, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17, KJV), and the servant of the Lord argues from the necessity of His death, “If the law could be changed, man might have been saved without the sacrifice of Christ; but the fact that it was necessary for Christ to give His life for the fallen race, proves that the law of God will not release the sinner from its claims upon him” (Patriarchs and Prophets, p. 70, 1890). Isaiah foretold that the Servant would honor the law, “The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable” (Isaiah 42:21, KJV), and in Patriarchs and Prophets we read what the universe learned, “The very fact that Christ bore the penalty of man’s transgression is a mighty argument to all created intelligences that the law is changeless; that God is righteous, merciful, and self-denying; and that infinite justice and mercy unite in the administration of His government” (Patriarchs and Prophets, p. 70, 1890). David’s indulgence spared a guilty son and lost a kingdom, but the Father spared not His Son and secured His kingdom forever.

WHAT DO WE OWE THE FATHER NOW?

We owe the Father the repentance that Absalom never offered, for every sinner has reached for a throne that was not his. The prophet calls the rebel home, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55:7, KJV), and in The Desire of Ages we read how wide both the guilt and the offer are, “Upon all rests the guilt of crucifying the Son of God. To all, forgiveness is freely offered” (The Desire of Ages, p. 745, 1898). David shows the language of a true return, “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest” (Psalm 51:4, KJV), and the inspired pen warns against copying his sin without his sorrow, “Many a wrongdoer has excused his own sin by pointing to David’s fall, but how few there are who manifest David’s penitence and humility” (Patriarchs and Prophets, p. 737, 1890). He names the only offering that God accepts from the guilty, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17, KJV), and the prophetic messenger measures us by his submission, “How few would bear reproof and retribution with the patience and fortitude that he manifested” (Patriarchs and Prophets, p. 737, 1890). Solomon states the two roads open to every transgressor, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13, KJV), and through inspired counsel we are told how near the first rebel came to the better road, “He nearly reached the decision to return, but pride forbade him” (Patriarchs and Prophets, p. 39, 1890). John gives the promise that meets confession, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9, KJV), and the servant of the Lord shows what kept Lucifer from it, “It was too great a sacrifice for one who had been so highly honored to confess that he had been in error, that his imaginings were false, and to yield to the authority which he had been working to prove unjust” (Patriarchs and Prophets, p. 39, 1890). Peter joins repentance to the blotting out of sin, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19, KJV), and the same history of David teaches why sin cannot be passed over, “But in the experience through which He caused David to pass, the Lord shows that He cannot tolerate or excuse sin” (Patriarchs and Prophets, p. 738, 1890). Pride kept Lucifer and Absalom from confession, and humility brought David back to God.

We owe the Father the obedience of love, and the Son who died for us also gives the power to render it. The Lord made the test simple, “If ye love me, keep my commandments” (John 14:15, KJV), and in The Desire of Ages we read what His own life established, “His life testifies that it is possible for us also to obey the law of God” (The Desire of Ages, p. 24, 1898). Paul draws the duty from the mercy, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV), and the inspired pen admits what we lack in ourselves, “The law requires righteousness,—a righteous life, a perfect character; and this man has not to give” (The Desire of Ages, p. 762, 1898). The Messiah spoke of His own delight in the law, “I delight to do thy will, O my God: yea, thy law is within my heart” (Psalm 40:8, KJV), and the prophetic messenger shows the double help that He brings, “As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey” (The Desire of Ages, p. 24, 1898). The apostle states the purpose of the cross for the life, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4, KJV), and through inspired counsel we are told how that purpose is reached, “He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty. Thus the very righteousness of the law is fulfilled in the believer in Christ” (The Desire of Ages, p. 762, 1898). John denies that such obedience is a burden, “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3, KJV), and the servant of the Lord points to the gift that makes it possible, “But Christ, coming to the earth as man, lived a holy life, and developed a perfect character. These He offers as a free gift to all who will receive them” (The Desire of Ages, p. 762, 1898). The last message describes the people who receive that gift, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV), and the same volume names the question before the world, “Obedience or disobedience is the question to be decided by the whole world. All will be called to choose between the law of God and the laws of men” (The Desire of Ages, p. 763, 1898). Grace does not cancel the claim of the Father upon His children, for grace makes the claim a delight.

We owe the Father our loyalty in the final conflict, because the old rebellion will make its last stand against His law. Daniel foretold the power that would attempt the change, “And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time” (Daniel 7:25, KJV), and the inspired pen explains the aim behind it, “By substituting human law for God’s law, Satan will seek to control the world. This work is foretold in prophecy” (The Desire of Ages, p. 763, 1898). James shows why one precept is enough for the enemy, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10, KJV), and in The Desire of Ages we read the same warning, “He needs not to assail the whole law; if he can lead men to disregard one precept, his purpose is gained” (The Desire of Ages, p. 763, 1898). Joshua set the choice before Israel, “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Joshua 24:15, KJV), and the prophetic messenger describes the final division, “There will be but two classes. Every character will be fully developed; and all will show whether they have chosen the side of loyalty or that of rebellion” (The Desire of Ages, p. 763, 1898). Solomon summed up the duty of man, “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13, KJV), and through inspired counsel we are told how long the test will last, “The warfare against God’s law, which was begun in heaven, will be continued until the end of time. Every man will be tested” (The Desire of Ages, p. 763, 1898). Malachi describes the end of the proud, “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch” (Malachi 4:1, KJV), and the servant of the Lord confirms the outcome, “Then the end will come. God will vindicate His law and deliver His people. Satan and all who have joined him in rebellion will be cut off” (The Desire of Ages, p. 763, 1898). The loyal are promised another tree, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV), and in Patriarchs and Prophets we read how they are enabled to stand, “But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort” (Patriarchs and Prophets, p. 64, 1890). Those who followed Absalom in their simplicity were swept away with him, and only settled loyalty will stand in that day.

HOW DO WE TREAT THE REBEL BESIDE US?

The command of David to deal gently with the young man is a rule for every congregation that has been wronged. Wisdom forbids all gladness at the fall of an enemy, “Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth” (Proverbs 24:17, KJV), and the inspired pen describes the man who broke that rule, “Base and selfish, he looked upon others as of the same character as himself, and, inspired by Satan, he wreaked his hatred upon him whom God had chastened” (Patriarchs and Prophets, p. 736, 1890). A loyal captain wished to answer with the sword, “Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head” (2 Samuel 16:9, KJV), and in Patriarchs and Prophets we read how natural that anger was, “David’s nephew, Abishai, one of the bravest of his captains, could not listen patiently to Shimei’s insulting words” (Patriarchs and Prophets, p. 737, 1890). The king refused the offer, “And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?” (2 Samuel 16:10, KJV), and the prophetic messenger explains the spirit that war had not destroyed in him, “David had been a man of war, much of his life had been spent amid scenes of violence; but of all who have passed through such an ordeal, few indeed have been so little affected by its hardening, demoralizing influence as was David” (Patriarchs and Prophets, p. 737, 1890). Paul gives the church the same direction, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1, KJV), and through inspired counsel we are told how heaven valued that meekness, “This chapter in his experience, when, under cruelest wrong and insult, he shows himself to be humble, unselfish, generous, and submissive, is one of the noblest in his whole experience” (Patriarchs and Prophets, p. 738, 1890). James warns those who will not show mercy, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (James 2:13, KJV), and the servant of the Lord recalls how David regarded the lives of others, “Of David’s sacred regard for human life, striking evidence had been given, even while he himself was hunted like a beast of prey” (Patriarchs and Prophets, p. 736, 1890). The apostle grounds our kindness in the cross, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV), and the same chapter shows that the king could also receive a hard word, “Harsh and even cruel as was the reproof to the heart-stricken king, David did not resent it” (Patriarchs and Prophets, p. 745, 1890). Joab chose the darts and David chose the tears, and the church must decide which of the two it will follow.

Christ is the perfect pattern of mercy toward those who rise against us, for He prayed for the men who crucified Him. His first word from the cross was intercession, “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots” (Luke 23:34, KJV), and in The Desire of Ages we read what He did not say, “No curses were called down upon the soldiers who were handling Him so roughly. No vengeance was invoked upon the priests and rulers, who were gloating over the accomplishment of their purpose” (The Desire of Ages, p. 744, 1898). He had taught the same rule on the mount, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV), and the inspired pen shows how far His prayer extended, “That prayer of Christ for His enemies embraced the world. It took in every sinner that had lived or should live, from the beginning of the world to the end of time” (The Desire of Ages, p. 745, 1898). In the garden He was gentle with friends who failed Him, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matthew 26:41, KJV), and the prophetic messenger marks the tenderness of that word, “Even in His great agony, He was seeking to excuse their weakness” (The Desire of Ages, p. 689, 1898). He appealed even to the traitor, “But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?” (Luke 22:48, KJV), and through inspired counsel we are told what that appeal should have done, “This appeal should have aroused the conscience of the betrayer, and touched his stubborn heart; but honor, fidelity, and human tenderness had forsaken him” (The Desire of Ages, p. 696, 1898). He put Himself between the mob and His disciples, “Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way” (John 18:8, KJV), and the servant of the Lord explains His motive, “He knew how weak was their faith, and He sought to shield them from temptation and trial. For them He was ready to sacrifice Himself” (The Desire of Ages, p. 695, 1898). He welcomed a criminal in his last hour, “And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23:43, KJV), and the same volume records how heaven regarded that act, “With amazement the angels beheld the infinite love of Jesus, who, suffering the most intense agony of mind and body, thought only of others, and encouraged the penitent soul to believe” (The Desire of Ages, p. 752, 1898). The disciple who has been forgiven at such a cost cannot take pleasure in the ruin of another rebel.

Gentleness toward the erring is not silence about sin, for the story of Absalom began with a wrong that was left unrebuked. The law joins love and reproof, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him” (Leviticus 19:17, KJV), and in Patriarchs and Prophets we read where David failed, “The shameful crime of Amnon, the first-born, was permitted by David to pass unpunished and unrebuked” (Patriarchs and Prophets, p. 727, 1890). The house of Eli fell for the same neglect, “For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not” (1 Samuel 3:13, KJV), and the inspired pen traces the result in David’s family, “David had neglected the duty of punishing the crime of Amnon, and because of the unfaithfulness of the king and father and the impenitence of the son, the Lord permitted events to take their natural course, and did not restrain Absalom” (Patriarchs and Prophets, p. 728, 1890). Solomon observed what delay does to the wrongdoer, “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecclesiastes 8:11, KJV), and the prophetic messenger explains why the king held back, “But David, self-condemned for his own sin, failed to bring the offender to justice” (Patriarchs and Prophets, p. 727, 1890). A true friend is willing to wound in order to heal, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Proverbs 27:6, KJV), and through inspired counsel we are told how David received such a wound, “Seeing that his general was right, he went down to the gate, and with words of courage and commendation greeted his brave soldiers as they marched past him” (Patriarchs and Prophets, p. 745, 1890). Paul describes the manner of faithful speech, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV), and the servant of the Lord shows how guilt had weakened the father’s voice, “With the memory ever before him of his own transgression of the law of God, David seemed morally paralyzed; he was weak and irresolute, when before his sin he had been courageous and decided” (Patriarchs and Prophets, p. 729, 1890). James reminds us what is at stake in the work of restoring, “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20, KJV), and the same chapter shows the end of one who was never turned, “For two years he had been granted opportunity for repentance; but he continued in sin, and with his guilt upon him, he was cut down by death, to await the awful tribunal of the judgment” (Patriarchs and Prophets, p. 727, 1890). We deal gently for the Father’s sake, and for the same reason we tell the truth about the oak.

WHAT REVERSAL COMPLETES THE STORY?

The story is completed by a Son who took the opposite road from Absalom, for He left a throne that was already His. Paul begins with what He possessed, “Who, being in the form of God, thought it not robbery to be equal with God” (Philippians 2:6, KJV), and in The Desire of Ages we read that nothing compelled Him to leave it, “This was a voluntary sacrifice. Jesus might have remained at the Father’s side. He might have retained the glory of heaven, and the homage of the angels” (The Desire of Ages, p. 22, 1898). The apostle then describes the descent, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Philippians 2:7, KJV), and the inspired pen states what He did with the scepter, “But He chose to give back the scepter into the Father’s hands, and to step down from the throne of the universe, that He might bring light to the benighted, and life to the perishing” (The Desire of Ages, pp. 22, 23, 1898). The descent did not stop at manhood, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:8, KJV), and the prophetic messenger sets the act in the language of the sanctuary, “As the high priest laid aside his gorgeous pontifical robes, and officiated in the white linen dress of the common priest, so Christ took the form of a servant, and offered sacrifice, Himself the priest, Himself the victim” (The Desire of Ages, p. 25, 1898). Paul tells us for whom He became poor, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9, KJV), and through inspired counsel we are told what He agreed to learn, “He would leave His high position as the Majesty of heaven, appear upon earth and humble Himself as a man, and by His own experience become acquainted with the sorrows and temptations which man would have to endure” (Patriarchs and Prophets, p. 64, 1890). He came with a declared purpose, “Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Hebrews 10:7, KJV), and the servant of the Lord explains the meaning of those words, “In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate” (The Desire of Ages, p. 23, 1898). The Father answered His humiliation with the highest honor, “Wherefore God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9, KJV), and in Patriarchs and Prophets we read how other worlds regarded it, “It was the marvel of all the universe that Christ should humble Himself to save fallen man” (Patriarchs and Prophets, p. 69, 1890). Absalom exalted himself and was cast into a pit, but Christ humbled Himself and was raised to the throne.

Both sons were pierced while they hung, yet only the wounds of Christ opened a fountain for sin. John records the spear, “But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water” (John 19:34, KJV), and the inspired pen describes the blood that had already been shed, “From His hands and feet the blood fell, drop by drop, upon the rock drilled for the foot of the cross” (The Desire of Ages, p. 760, 1898). Zechariah foretold a mourning like that of a father for his son, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zechariah 12:10, KJV), and in The Desire of Ages we read what the penitent will see, “The spotless Son of God hung upon the cross, His flesh lacerated with stripes; those hands so often reached out in blessing, nailed to the wooden bars; those feet so tireless on ministries of love, spiked to the tree; that royal head pierced by the crown of thorns; those quivering lips shaped to the cry of woe” (The Desire of Ages, p. 755, 1898). The same prophet saw what would flow from that death, “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 13:1, KJV), and the prophetic messenger applies it to each person, “And all that He endured—the blood drops that flowed from His head, His hands, His feet, the agony that racked His frame, and the unutterable anguish that filled His soul at the hiding of His Father’s face—speaks to each child of humanity, declaring, It is for thee that the Son of God consents to bear this burden of guilt; for thee He spoils the domain of death, and opens the gates of Paradise” (The Desire of Ages, p. 755, 1898). The evangelist notes the fulfillment, “And again another scripture saith, They shall look on him whom they pierced” (John 19:37, KJV), and through inspired counsel we are told who was watching, “Heaven viewed with grief and amazement Christ hanging upon the cross, blood flowing from His wounded temples, and sweat tinged with blood standing upon His brow” (The Desire of Ages, p. 760, 1898). John declares the power of that blood, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7, KJV), and the servant of the Lord tells us the motive of the offering, “He who stilled the angry waves and walked the foam-capped billows, who made devils tremble and disease flee, who opened blind eyes and called forth the dead to life,—offers Himself upon the cross as a sacrifice, and this from love to thee” (The Desire of Ages, p. 755, 1898). The Revelation warns that the Pierced One will be seen again, “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen” (Revelation 1:7, KJV), and the same volume asks the question that this warning raises, “What suffering, then, would the sinner bear who continued in sin? All the impenitent and unbelieving would know a sorrow and misery that language would fail to express” (The Desire of Ages, p. 743, 1898). The darts of Joab ended a revolt in one small kingdom, but the wounds of Christ provide cleansing for the world.

The death of Absalom ended one revolt, but the death of Christ unmasked the author of all revolt and made the universe secure. The Lord announced what His cross would do, “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31, KJV), and in The Desire of Ages we read what was then made plain, “Not until the death of Christ was the character of Satan clearly revealed to the angels or to the unfallen worlds” (The Desire of Ages, p. 758, 1898). Heaven celebrated the fall of the accuser, “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night” (Revelation 12:10, KJV), and the inspired pen describes his exposure, “Satan saw that his disguise was torn away. His administration was laid open before the unfallen angels and before the heavenly universe. He had revealed himself as a murderer” (The Desire of Ages, p. 761, 1898). The apostle explains why the Son took our flesh, “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14, KJV), and the prophetic messenger states the certainty that Calvary gave, “When Christ died, the destruction of Satan was made certain” (Patriarchs and Prophets, p. 70, 1890). Paul pictures the cross as a public triumph, “And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Colossians 2:15, KJV), and through inspired counsel we are told what was severed that day, “The last link of sympathy between Satan and the heavenly world was broken” (The Desire of Ages, p. 761, 1898). Nahum promises that the trouble will not return, “What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time” (Nahum 1:9, KJV), and the servant of the Lord repeats the promise, “Rebellion can never again arise. Sin can never again enter the universe. Through eternal ages all are secure from apostasy” (The Desire of Ages, p. 26, 1898). The song of heaven gives all honor to the Slain One, “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12, KJV), and the same volume names the bond that will hold forever, “By love’s self-sacrifice, the inhabitants of earth and heaven are bound to their Creator in bonds of indissoluble union” (The Desire of Ages, p. 26, 1898). The story is not that Absalom is Christ, for the story is that God did what David could only wish.

WHAT SHOULD WE CARRY FROM THE GATE?

We carry from the gate a warning against the charm that gathers a following, and a call to glory only in the cross. Isaiah confesses how badly men judged the Sufferer, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted” (Isaiah 53:4, KJV), and in The Desire of Ages we read how the cross corrected that judgment, “Never before was there such a general knowledge of Jesus as when He hung upon the cross” (The Desire of Ages, p. 749, 1898). Jeremiah forbids confidence in gifts, “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches” (Jeremiah 9:23, KJV), and the inspired pen shows what attachment to a gifted leader cost the angels, “But pride, love for their leader, and the desire for unrestricted freedom were permitted to bear sway, and the pleadings of divine love and mercy were finally rejected” (Patriarchs and Prophets, p. 41, 1890). The prophet names the only safe boast, “But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jeremiah 9:24, KJV), and the prophetic messenger states what the long history of rebellion will prove, “It would testify that with the existence of God’s government is bound up the well-being of all the creatures He has made” (Patriarchs and Prophets, p. 43, 1890). The psalmist directs our trust away from princes, “It is better to trust in the LORD than to put confidence in man” (Psalm 118:8, KJV), and through inspired counsel we are told how Christ Himself trusted in the darkness, “By faith He rested in Him whom it had ever been His joy to obey. And as in submission He committed Himself to God, the sense of the loss of His Father’s favor was withdrawn. By faith, Christ was victor” (The Desire of Ages, p. 756, 1898). Paul chose one ground of glorying, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14, KJV), and the servant of the Lord says that this theme will never be exhausted, “Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song” (The Desire of Ages, pp. 19, 20, 1898). The apostle fixes our eyes where they belong, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2, KJV), and the same volume describes the victory that He won there, “The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights” (The Desire of Ages, p. 758, 1898). We therefore hold the two trees side by side, and we let the act of the Father decide whom we will trust.

We carry from the gate the hope of a kingdom in which the tears of every father are wiped away. Isaiah names the Son who was given to us, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6, KJV), and Sr. White describes how fully He was given, “In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us” (The Desire of Ages, p. 25, 1898). The prophet promises that the throne of David will never again be seized, “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isaiah 9:7, KJV), and the inspired pen states why that throne is safe, “Through Christ’s redeeming work the government of God stands justified. The Omnipotent One is made known as the God of love” (The Desire of Ages, p. 26, 1898). The Lord offers the overcomer a place beside Him, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21, KJV), and in The Desire of Ages we read what that honor will declare, “The exaltation of the redeemed will be an eternal testimony to God’s mercy” (The Desire of Ages, p. 26, 1898). John saw the curse of the tree removed forever, “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him” (Revelation 22:3, KJV), and the prophetic messenger tells us where that throne will stand, “Our little world, under the curse of sin the one dark blot in His glorious creation, will be honored above all other worlds in the universe of God” (The Desire of Ages, p. 26, 1898). He heard the great voice announce the reunion, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3, KJV), and through inspired counsel we are told how close that union is, “In Christ the family of earth and the family of heaven are bound together. Christ glorified is our brother” (The Desire of Ages, pp. 25, 26, 1898). He saw the end of all weeping above every gate, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4, KJV), and the servant of the Lord assures us that the plan will not fail, “The work of redemption will be complete. In the place where sin abounded, God’s grace much more abounds” (The Desire of Ages, p. 26, 1898). The cry of David above the gate will be answered at last, for the Son who died for the rebels will bring many sons home.

“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV).

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SELF-REFLECTION QUESTIONS

How can I, in my personal devotional life, set 2 Samuel 18 beside the cross until David’s wish and Christ’s death reshape what I love and what I refuse to seize?

How can we set this reversed type before people of many backgrounds so that Absalom is never mistaken for Christ, and the Substitute is never reduced to a slogan?

What are the most common misconceptions about this story in our community, and how can we correct them gently with Scripture and the writings of Sr. White, especially the claim that Absalom himself represents Christ or that he was David’s most favored son?

In what practical ways can our congregations deal gently with the rebellious without hiding the wrong, and become steady witnesses that God has done what no human father could finish?