“Your glory, O Israel, is slain on your high places!
    How the mighty have fallen!
Tell it not in Gath,
    publish it not in the streets of Ashkelon,
lest the daughters of the Philistines rejoice,
    lest the daughters of the uncircumcised exult."

Gath and Ashkelon were regions of the Philistines, the land of the foremost enemies of Israel. David's first charge to Israel is not to make this news about the death of Saul known to the pagan world. It was tantamount to him saying, "Tell it not on MSNBC. Publish it not in the New York Times." Rather than making a public statement in which he proclaimed his vindication over the one who had tried to destroy him, David made the following statements upon the news of Saul's death:

“Saul and Jonathan, beloved and lovely!
    In life and in death they were not divided;
they were swifter than eagles;
    they were stronger than lions.

“You daughters of Israel, weep over Saul,
    who clothed you luxuriously in scarlet,
    who put ornaments of gold on your apparel.

“How the mighty have fallen in the midst of the battle. . .How the mighty have fallen, and the weapons of war perished!”

David did something similar when news was brought to him of the death of his son, Absalom, who had led a rebellion against David and sought to destroy him. In 2 Samuel 18:33, we read, 

"And the king was deeply moved and went up to the chamber over the gate and wept. And as he went, he said, 'O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!'

Here again, David models for us how we are to respond, even if our own children rise up against us and seek our destruction. He wishes that he could have substituted himself for his son. This is a picture of the gospel that ultimately leads us to the foot of the cross. 

How could David respond to news of Saul's death and Absalom's death in these ways? The answer is found in his acknowledgment of his own sin, the mercy of God, and in respect for the people of God. Prior to David's adulterous and murderous acts (2 Sam. 11), he had ruthlessly sought to kill Nabal, the foolish husband of Abigail, for merely disdaining him and refusing to give his mighty men food (1 Sam. 25, see esp. v. 13). After Abigail pled with David not to act rashly with regard to Nabal, and brought him bread, wine, and other necessities, David thanked her for sparing him from unjust bloodshed (1 Sam. 25:32–34). After this incident, David dealt mercifully with Shimei, the rock throwing, king cursing descendant of Saul (2 Sam. 16:5–14). David responded graciously because he had come to terms with his own sinfulness and had settled in his heart that vengeance belonged to the Lord and that He would deal with David's enemies if He chose to do so (Deut. 32:35; 2 Sam. 16:10-12). 

Of course, David's gracious posture toward Saul, Absalom, and Shimei is typical of what is fully exhibited in the sinless perfection of the son of David, Jesus Christ. It is fulfilled by the way in which Jesus responded to those who sought his harm. When he was in the Upper Room--knowing that in just a matter of time Judas would betray him--Jesus stooped, took up the basin and the towel and washed the feet of one who would act as his enemy. When he was nailed to the cross, Jesus prayed, "Father, forgive them for they do not know what they do." The apostle Peter, when reflecting on the ways in which Jesus responded to the harm inflicted upon him, wrote, 

"Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth.When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed" (1 Peter 2:21–24). 

Jesus willingly subjected himself to the unjust treatment of others for the spiritual good of those for whom he would die. Accordingly, God calls his people to follow His example. After all, Jesus taught his disciples that "a servant is not above his master. . .It is enough for a servant to be like his master" (Matt. 10:25). If this is true of how believers are to respond to their enemies, how much more is it true of how ministers of the gospel are to respond to their fellow ministers.

We desperately need ministers who model the grace of the Lord Jesus Christ is how they speak about other ministers. This doesn't mean that we will not have interpersonal strife or hardship. The Apostle Paul had to withstand Peter to his face for compromising the gospel (Galatians 2:11). Paul and John Mark had a sharp falling out that caused them to go their seperate way for a time (Acts 15:39), but Paul never reveals any harbored ill-will to John Mark in his letters or teaching. In fact, Paul taught the opposite. In Romans 12:18, he wrote, "If possible, so far as it depends on you, live peaceably with all." This, no doubt, came from a heart that had sought reconciliation with a brother with whom he had sharp disagreement.

Every man who God has called into the ministry of the gospel should seek to nurture a heart that reflects our own appropriation of the gospel of God's grace for our own sinfulness. As we view ourselves in light of God's demands in the law, insomuch as we recognize the twistedness of our own hearts, and we see the glorious grace of God in the gospel, we will refuse to hold onto bitterness, a vindictive spirit, and even a desire to see our enemies (let alone our brothers and sisters in Christ) fall. Rather, we will pray for our enemies, as well as our ministerial colleagues and friends–-not delighting in their falls and certainly not in seeking to destroy their reputations. May the Lord Jesus Christ give us his mind and heart in these things.