3. He was cruelly cool in his plans and conduct. The simulated tone of ingenuousness in his reference to what he had seen at Nob, his abstention from personal invective, and the matter of fact way in which he welded his lie about the priest inquiring of the Lord for David with the other part of the story, reveal a cruelly cool scheme for destroying one whose pure life and lofty aspirations must have mirrored too painfully his own vileness. The readiness with which he could subsequently shed the blood of God's priests fully bears out all the severe language of Psalms 52:1-9. He reminds us of the many vile men who, under cloak of attachment to a religion too pure for them, pursue this cruel course, seeking to heap up treasure by any means, and ready by word or deed to blight fair reputations and pander to the passions of the powerful. It only requires a little knowledge of the facts of David's life to enable every just and pure mind to sympathise with his strong denunciation of such men (Psalms 35:4-9; Psalms 52:2-5; Psalms 57:4; Psalms 58:4-11). There are affinities of evil. Sauls yearn for Doegs, and Doegs are ever ready to blend interest with the Sauls. Satan is not the only one lying in wait to destroy the poor and needy. Hand joins hand in wickedness, and base heart encourages base heart in the mad endeavour to destroy a greater than David.
V. IT WILL PROCEED TILL IT SETS AT NOUGHT THE MOST SACRED THINGS. Bad men are often checked in their antagonism to God's purposes by the wholesome influence on their remaining religious instincts of spiritual institutions and characters. The priesthood was revered by Saul at one time. The spiritual power had been prominent in his installation to the kingdom. All the influence of early Hebrew training conspired to make him look up with reverence to the high priest as in some sense the representative of all that is holy and Divine. Common prudence, religious prepossessions, every sentiment of tenderness and awe ought to have discounted the assertion of Doeg in the presence of the high priest's emphatic demal of having inquired of the Lord for David. It was therefore an evidence of the utter suppression of all that hitherto had acted as a beneficial restraint when. in the desperate violence of his strife with God, Saul dared to sentence the innocent high priest to death. He now sank to a deeper deep. The spiritual powers became the object of his deadly hate. The warfare must now be urged against the most sacred things of God. Facilis descensus Averni. Spiritual deterioration is nearly complete when men set themselves in antagonism to the institutions of religion. It argues a terrible power of evil when a soul can accept the suggestions of bad characters and cast aside all the reverence fostered by years of education and discipline. Yet there is a reason in the madness; for, no doubt, as the spiritual in Israel was at this time the most formidable, though not conspicuously active, force against Saul's permanence in the kingdom, so it is the spiritual, as embodied in a pure Christianity, which bars the way most surely to the permanent prosperity of the man who persistently lives in impenitence, and, therefore, from his mistaken point of view, it is essential if possible to doom it to destruction. It is the old tragedy again when men, for love of their own sinful will, trample underfoot the Son of God, and count the "blood of the covenant an unholy thing" (Hebrews 10:29). The bold defiance of religion is too often simply an effort to cast away the cords of a holy restraint (Psalms 2:3).
General lessons:—
1. It is well to consider the force of habit in its bearing on unwillingness to submit to God's judgments.
2. Whenever slight circumstances create great fears it should be regarded as instant proof of the existence of a perilous spiritual condition, and a demand for great searching of heart.
3. Remembering how much all our judgments are coloured by our imperfect moral state, we should pray much that God would open our eyes to see things in his light and lead us in the "way everlasting."
4. History and personal experience should teach us that the shortest and indeed only way to extricate ourselves from difficulties induced by our sins is to shun every evil way and submit ourselves entirely to God.
5. Reputations are to be held sacred, and all gain at the cost of others' ruin brings a curse with it.
6. One of the best safeguards against the dangerous allurements of wealth and the love of worldly power is a lofty spiritual aspiration—sympathy with the Lord's Anointed.
7. It is in vain to spend arguments on men who in self-abandonment to their sinful will seek to destroy the institutions of religion; for it is not a question of reason, but of perverted, degraded nature.
8. We should avoid the slightest approach to evil, seeing that when indulged in the impetus downwards is so fearful.
1 Samuel 22:17-23
The tragedy at Nob.
The facts are—
1. Saul commands his guards to slay the priests of Nob, but they refuse.
2. Thereupon he commands Doeg to effect their death, who slays eighty-five priests, and procures the destruction of the entire city.
3. Abiathar, escaping to David, makes known to him what has happened.
4. David perceives that his presence at Nob was the occasion of this sad calamity, and admits that he feared the course Doeg would take.
5. He encourages Abiathar to remain with him, and assures him of safety. This section sets forth Saul's conduct in the darkest characters, and brings out a turn in the course of events of great consequence to David, while at the same time illustrating several important truths.
I. SINFUL MEN ARE SOMETIMES THE INSTRUMENTS OF FULFILLING DIVINE PREDICTIONS OF JUDGMENT. It had been declared as a judgment on the house of Eli that terrible things should befall his descendants (1 Samuel 2:31-36; 1 Samuel 3:11-14). In the fearful destruction at Nob this prediction was partly fulfilled. The sins of Saul brought on retribution for the sins of Eli and his sons. In this we have an instance of frequent occurrence in human history, both of nations and individuals. The savage ambition of Rome realised the truth of our Saviour's words concerning the judgment due to impenitent Jerusalem (Matthew 23:34-38; Luke 21:20-24). The untruthful conduct of Jacob was most severely chastised by the lying tongues of his sons who conspired against his favourite Joseph; just as now the judgment due to a parent for irreligious example in the home is often realised in the open vices of his children, which perhaps ruin his health and fortune. In all these cases we have to distinguish between the just purpose of God to visit sin by future retribution, and the free action of the men who are the means of bringing it to pass. Had pestilence, or plagues, or earthquakes bean more in the line of natural order just then, these would have conserved the Divine purpose. But man's sinful action, free, responsible, was the agency used, thus illustrating the statement which sometimes perplexes superficial students of the Bible—"the wicked, which is thy sword" (Psalms 17:13). The metaphysical question, involved in this conjunction of a righteous retribution with the free agency of man in the perpetration of crimes for which alone they are responsible, may be beyond present solution, but the fact is plain. Philosophical difficulties are inherent in common facts, and are not peculiar to theological truth.
II. IN ORDINARY MEN RELIGIOUS INSTINCTS ARE STRONGER THAN POLITICAL AND SOCIAL CONSIDERATIONS. We need not be surprised that Saul's Hebrew guards declined to obey his command to slay the "priests of the Lord." No doubt strong reasons were present to prove their loyalty to their king. Not only is loyalty a first principle of action with good subjects, but the fact that he was of their own tribe, and had been their choice out of all Israel (1 Samuel 10:19-24), must have made them anxious to sustain his authority against all comers. Even the very weaknesses of a monarch will induce some men to put down with strong hand all charged with conspiracy against him, whether or not the charge he fully established. Yet these men had been wont to recognise a higher authority than Saul's. They belonged to a race whose vocation in the world was of God. All the sanctities of religious worship and ritual, all the rich instruction of their marvellous history, strengthened and purified the instinct that leads man to fear God. To them the high priest and his subordinates were representatives of a sacred order, the exponents of a spiritual power, and it would therefore be violence to all that was sacred, inexpressible, and most influential in their nature were they, out of loyalty to the king or from tribal considerations, to touch the "priests of the Lord." The religious instincts of men are a great power. They not only prompt to actions more or less good according to the degree of enlightenment, but we cannot calculate the vast benefits resulting to mankind by their restraining power. The fact is worthy of much study, and the wide world furnishes ample illustrations of its importance. On the nation, the family, and the individual it acts as a conservator of good and a represser of much that would destroy. It is often the only barrier against the tide of passion and ignorance. The wise know how to appeal to it and turn it to their own uses. It is this in men, among other things, which renders null and void all efforts to exterminate Christianity. Men may call reverence for sacred persons and offices superstition, and in extravagant forms the term is fitly applied, yet it is the indication of a governing influence in human affairs superior to all the advances of civilisation. Man must be remade if his life is permanently to be regulated by any principles or opinions at variance with the natural religiousness of his spirit.
III. ACTIONS INNOCENT IN INTENTION MAY BE FRAUGHT WITH SERIOUS CONSEQUENCES TO OTHERS. It can scarcely be charged on David that he was guilty of sin in visiting the tabernacle at Nob, seeking there food and shelter, though it may have been an indiscretion. The false representation by reason of which Ahimelech was induced to give him bread and a sword was the real wrong. On a wider survey of facts, and with a juster estimate of the risks of compromising the officials of the sanctuary, he would probably have sought food in some other quarter, or have cried out to God for special deliverance. As it was, his device of being on Saul's business was evidently intended to save the high priest from the political sin of aiding one outlawed by the king. But his good motives were entirely useless because the overt act was witnessed by an enemy, who, David felt sure, would put on it a construction inconsistent with his own wishes and the knowledge of the high priest. His conduct, therefore, pure in intentions and fenced with precaution, did compromise a band of innocent men, and was, owing to the wickedness of the parties he had to contend with, and not to the natural justice of the case, the occasion of the fearful slaughter of the priests and entire population of the city. The guilt of the slaughter rested on Saul; the occasion for the exercise of the murderous malice was unwittingly created by David. With a sorrowful heart he admits the great woe to have had its origin incidentally in his own action. It is a truism that every action carries with it consequences into the future, in which we ourselves and others are concerned. One of the effects of our action is to prompt the action of other men, or to modify the course which otherwise they would have taken. And as the interests of many may depend not on what we do directly, but on the conduct of others whom we directly affect, it is obvious that it is often possible for us to perform deeds or pursue courses which shall give occasion for other men to perpetrate great wrongs on those we would gladly shield. In that case we are not responsible for their crimes or follies, but we are responsible for any indiscretions which may have given plausible ground for their procedure, or have rendered it possible. But it is only where indiscretions are possible that blame really rests. The wise men from the East, inquiring with all simplicity of purpose for the newborn king, were the occasion of the slaughter of the children of Bethlehem; but though they no doubt were pained, if ever they knew the fact, they were not guilty of any wrong. We cannot always refuse to act because evil men exist. Indiscretion is chargeable where a knowledge of facts and of the probable uses men will make of our deeds is presumably possible. The practical bearing of the risks attendant on our actions is to induce extreme caution, to awaken watchfulness, lest by our well intentioned deeds we should compromise others, or give an appearance of reason for wicked men to manifest their wickedness. In the memory of many a man there are records of deeds unwise and out of season, which have left a fatal mark on the world in spite of subsequent efforts of wisdom and goodness. Like David men can say, "I have occasioned" all this.
IV. THE DESIGNS OF THE WICKED DEFEAT THEMSELVES. The conflict waged by Saul was, as we have seen, really against the decree of God, but its ostensible object was a plot on the part of David against the throne. Whatever fears Saul may have had concerning Samuel's sympathy with David, there was no public ground for them in any positive action taken by the prophet in concert with David. What he dreaded most of all was the open espousal of David's cause by the spiritual power; for the priesthood had immense influence with the people. It was to crush out by one terrible blow any supposed concert that he caused the slaughter at Nob; and it is instructive to observe how this very attempt to deprive David of the official support of the spiritual power really put it on his side. The deeds of bad men are never complete enough for insuring a final triumph; some oversight, some weakness, some so called accident gives occasion for the ultimate frustration of their purpose. By some chance, as men say, Abiathar escaped and went over to David. Saul fell into the pit he had prepared for David (Psalms 52:6). There is now a Christian spiritual power, and the truth thus exemplified is especially seen in the great conflict of men against it. The same interests in higher form are still in conflict with opposing forces. Every effort to subvert or crush out the kingdom of God, though it should be a great "slaughter" either of bodies or of characters, develops more life, leads to closer union, throws the Church more on the power and guidance of God, and so prepares the way for a new movement of a higher spiritual character before which the powers of evil must yield. Give time, and the spiritual will triumph.
General lessons:—
1. In matters of doubt, where evil consequences may possibly ensue from our conduct it is best to abstain from action; for it is a good rule to bar the way to evil by every possible contrivance.
2. Where the reputation of others is affected by our conduct we should either seek their consent or avoid a possible compromise of their character.
3. Any false step in life is greatly embittered in review if it has been attended with untruthfulness.
4. We may confidently appeal to the religious feelings of men in our defence of Christian truth even when by bare argument we cannot touch them.
5. In the frequent historical illustrations of the impossibility of men crushing out the spiritual power, whether in Jewish or Christian form, we see a prophecy of the time when Christ shall have "put down all rule and all authority and power" (1 Corinthians 15:24).
HOMILIES BY B. DALE
1 Samuel 22:1, 1 Samuel 22:2. (THE CAVE OF ADULLAM.)
David's refuge and following.
David's escape from Gath to the cave of Adullam marks a fresh starting point in his career. Henceforth he led the life of an independent outlaw at the head of a band of armed men. He was openly and continually persecuted by Saul, under the illusion that he was aiming at the crown, although he neither rebelled nor encouraged rebellion against his authority. He was thereby kept prominently before the minds of the people, and must have fixed the attention of the most observant and devout upon him, as, in contrast to Saul (whose government became more and more arbitrary, inefficient, and ungodly), the man who alone was worthy to be "captain over the Lord's inheritance;" and the experience through which he passed served to prepare him for his destination. "This very period of his deepest sufferings becomes the decisive turning point of his whole history, at which it enters upon a true upward course, thence to rise ever higher and higher; while his real destiny, viz; to rule, is now for the first time not only foreshadowed, but already begun, though only on the smallest scale; and the clearest proof that this actually is his destiny is found in the fact that he begins to work it out without consciously exerting himself to do so" (Ewald). He may be considered as representing, in some respects, the good man under persecution, and as—
I. PROTECTED FROM THE VIOLENCE OF PERSECUTORS, with which the servants of God have been threatened in every age.
1. Underneath the personal and ostensible grounds of such violence lie the opposition of "the kingdom of darkness" to the kingdom of God, and the enmity of the evil heart against righteousness and goodness. David was "the representative of the theocratic principle for which he suffers and endures; Saul of the antitheocratic principle." Like Moses, David bore "the reproach of Christ," who was in him and suffered with him (Acts 9:4; Colossians 1:24; Hebrews 11:26, Hebrews 11:32-38).
2. It is limited in its power, and is always ultimately defeated. "Be not afraid of them that kill the body," etc. (Luke 12:4).
3. God himself is the Refuge of the persecuted, and provides varied, wonderful, and effectual means for their deliverance. "Thou art my refuge" (Psalms 142:5). "Thou hast delivered my soul from death," etc. (Psalms 56:13). The operation of Divine providence was displayed in a remarkable manner in the preservation of David throughout the whole course of his persecution by Saul.
II. SYMPATHISING WITH THE MISERY OF THE OPPRESSED. "His brethren and all his father's house," endangered by Saul's jealousy as well as by the Philistine garrison at Bethlehem (2 Samuel 23:13, 2 Samuel 23:14), "and every one that was in distress" (outwardly impoverished and harassed), "and in debt" (to avaricious usurers, and not necessarily through any fault of his own), "and discontented" (inwardly embittered and dissatisfied with the existing state of things), owing to bad government. "Surely oppression maketh a wise man mad" (Ecclesiastes 7:7), and incites and justifies the adoption of a course which, under other circumstances, would be highly culpable. They did not gather to David in vain.
1. Sympathy with suffering is usually felt in an eminent degree by those who have themselves suffered (Hebrews 2:18).
2. It is always shown, when it is genuine, in practical effort for its alleviation (2 Corinthians 1:4).
3. It generally produces in those toward whom it is shown a peculiarly strong and enduring attachment. "Pain is the deepest thing we have in our nature, and union through pain has always seemed more real and more holy than any other" (A.H. Hallam). "I do not know where a better home could have been provided for David than among those men in distress, in debt, in discontent. If it behoved a ruler to know the heart of his subjects, their sorrows, their wrongs, their crimes,—to know them and to sympathise with them,—this was surely as precious a part of his schooling as the solitude of his boyhood, or as any intercourse he had with men who had never faced the misery of the world, and never had any motive to quarrel with its laws. Through oppression, confusion, lawlessness he was learning the eternal, essential righteousness of God" (Maurice).
III. ASSUMING THE LEADERSHIP OF THE FAITHFUL. "He became captain over them: and there were with him about four hundred men"—afterwards six hundred (1 Samuel 23:13); including his nephews, Abishai (1 Samuel 26:6), Joab, Asahel, and Amasa, Ahimelech the Hittite, the "three mighty men" who "broke through the host of the Philistines and drew water out of the well of Bethlehem" (2 Samuel 23:16), many of those whose names are recorded in the list of David's heroes (1 Chronicles 11:10 47), Gadites "whose faces were like the faces of lions, and were as swift as the roes upon the mountains," Benjamites and men of Judah, under Amasai, on whom "the Spirit came, and he said, Thine are we," etc.; "for thy God helpeth thee" (1 Chronicles 12:8-18). Some of them possessed, perhaps, little religious principle, and were ready for any adventurous enterprise; but most of them were young, free, noble spirits, resenting the tyranny of Saul, and sympathising with all that was best in the nation—"the unconscious materials out of which a new world was to be formed." David's leadership was—
1. Exercised by virtue of his peculiar position, eminent godliness, and surpassing ability.
2. Accepted by them voluntarily, and followed with fidelity and enthusiasm.
3. Contributed to their discipline, improvement (Psalms 34:11), and future service against the common enemy, as well as his own moral force and power of organisation and rule. "The effect of such a life on his spiritual nature was to deepen his unconditional dependence on God; by the alternations of heat and cold, fear and hope, danger and safety, to temper his soul and make it flexible, tough, and bright as steel. It evolved the qualities of a leader of men, teaching him command and forbearance, promptitude and patience, valour and gentleness. It won for him a name as a founder of a nation, and it gathered around him a force of men devoted to him by an enthusiastic attachment, bred by long years of common dangers and the hearty friendships of many a march by day and nightly encampment round the glimmering watchfires beneath the lucid stars" (Maclaren).
IV. DEVOTED TO THE SERVICE OF GOD. The effect of persecution on a good man is to cause him to draw nigh to God in—
1. Renewed confidence and hope.
2. Intense desire for the manifestation of his glory in "bringing the wickedness of the wicked to an end and establishing the just" (Psalms 7:9). He wishes above all things and strives for the setting up of the kingdom of God upon earth.
3. Earnest prayers and thanksgivings, such as are expressed in the "cave songs" of David. Psalms 142:1-7; 'A cry of the persecuted to God' (see inscription):—
"With my voice to Jehovah do I cry,
With my voice to Jehovah do I make supplication.
Deliver me from my persecutors,
For they are stronger than I."
Psalms 57:1-11, 'Trusting in the protection of God' (see inscription):—
"Be gracious unto me, O God, be gracious unto me,
For in thee hath my soul found refuge;
And in the shadow of thy wings will I find refuge
Until the destruction passeth by.
Be thou exalted above the heavens, O God,
Thy glory above all the earth."
"When his companions in arms were carousing or asleep, he sat by his lamp in some still retreat, or 'considered the heavens' as they spread above him, or meditated on the law, or engaged in prayer, or held intimate communion with God, and composed and wrote (though he thought not so) what shall sound in the Church and echo through the world to all time" (Binney).—D.
1 Samuel 22:3, 1 Samuel 22:4. (MOAB.)
Filial kindness.
To honour parents is the earliest obligation of life, the foundation of human duties and a stepping stone to Divine. It applies to children not only when they dwell at home and depend on their parents, but also when they leave home and become independent of them. The manner in which it should be shown in the latter case differs in some respects from that in the former; but such kindness as David exhibited towards his aged father and mother ought never to be neglected. It was—
I. NEEDFUL. In early life we need the care of parents, in old age that of children.
1. Bodily weakness and failing health often render parents dependent for physical comforts and even necessaries (Genesis 47:12).
2. Increasing loneliness makes them desirous of the cheering presence and intercourse of their children; and much pain is naturally given by lack of respect, affection, confidence, and gentle ministrations.
3. Special emergencies, like those here alluded to, sometimes demand unusual efforts for their safety and happiness. Their condition appeals to the tenderest and best feelings of the heart, though, alas, it sometimes appeals in vain.
II. OBLIGATORY.
1. Arising out of natural relationship, the duties of which on the part of children, however imperfectly they may have been fulfilled on the part of parents, cannot be cancelled.
2. Required by the claims of gratitude for innumerable benefits received.
3. Enjoined by the Divine word in many precepts to which great promises are annexed. "The fifth commandment is the centre of all the others; for upwards it is the point of departure for Divine, and downwards for human duties" (Ephesians 6:1). "Despise not thy mother when she is old" (Proverbs 23:22). "God commanded, saying, Honour thy father," etc. (Matthew 15:4-9). "Let them learn first to show (filial) reverence to their own household, and to requite their parents," etc. (1 Timothy 5:4).
4. Commended by the example of the good. "Because ye have obeyed the commandment of Jonadab your father, etc. (Jeremiah 35:18, Jeremiah 35:19). Jesus Christ himself (John 19:26).
III. EXEMPLARY an the way in which it was displayed.
1. Thoughtful, affectionate, and tender.
2. Self-denying and self-sacrificing, with much effort and risk, and as was best suited to the circumstances of the case.
3. Religious: "Till I know what God will do to me;" where there is a recognition of his will as supreme, faith in his wise and gracious disposal (Psalms 27:10), and hope of his enabling him to see again his parents, from whom he parted with regret, and provide for their permanent welfare.
Exhortation:—
1. To children. Be kind to your parents, though you no longer need their care, if you would not have your children be unkind to you.
2. To parents. Seek to gain the respect and affection of your children, and teach them to honour God, if you would have them to honour you.
3. To all. Be not like those of whom the heavenly Father said of old, "I have nourished and brought up children, and they have rebelled against me" (Isaiah 1:2).—D.
1 Samuel 22:4. (MOAB.)
Awaiting the future.
"Till I know what God will do to me." There are times when our thoughts naturally turn toward the future: the commencement of a fresh enterprise or a new season, suspense in sickness, the approach of critical events, especially when they lie beyond our control or even our probable conjecture. At such times this is the appropriate language of a good man. He awaits it in—
I. UNCERTAINTY about the events of the future—new positions, opportunities, advantages, trials, duties. "We know not with what we must serve the Lord until we come thither" (Exodus 10:26). "Ye have not passed this way heretofore" (Joshua 3:4), and cannot tell what may befall you therein. "Shadows, clouds, and darkness rest upon it." But the good man is not distracted by curiosity or anxiety, inasmuch as—
1. Neither is of any avail.
2. The Father has reserved the times and the seasons "in his own power" (Acts 1:7).
3. And he has done so wisely and for our good. "The veil that hides the future is woven by the hand of mercy."
II. CONFIDENCE in the care of God. "My times are in thy hand" (Psalms 31:15). "I will cry unto God that performeth all things for me" (Psalms 57:2). Such confidence respects—
1. His perfect knowledge, almighty power, and supreme control of all things, including the thoughts and purposes of men (1 Samuel 19:23).
2. His individual observation.
3. His beneficent operation. "Being well assured of the justice of his cause as contrasted with the insane persecutions of Saul, David confidently hoped that God would bring his flight to an end" (Keil).
"O Lord, how happy should we be,
If we could cast our care on thee,
If we from self could rest,
And feel at heart that One above,
In perfect wisdom, perfect love,
Is working for the best" (Keble).
III. READINESS for whatever may take place.
1. By watchful attention to every indication of the will of God, looking out for it as a watchman for the dawn of the morning. "I will stand upon my watch," etc. (Habakkuk 2:1).
2. By cherishing a spirit of humble submissiveness to what he may think fit to do and fixed determination to do what he may require.
3. By faithful fulfilment of the plain and immediate duty of the present time. "Let my father and mother come forth" (from the hold in Mizpeh) "and be with you, till," etc. Its performance is the best preparation for the events and duties of the future.—D.
1 Samuel 22:5. (MIZPEH OF MOAB.)
A summons to duty.
The prophet Gad was probably sent at the instance of Samuel to David, who was now "in the hold" in Moab, and with whom he may have become acquainted at Ramah. His message was important in relation to the future course of David (1 Samuel 22:3). "According to the counsels of God he was not to seek for refuge outside the land; not only that he might not be estranged from his fatherland and the people of Israel, which would have been opposed to his calling to be king of Israel, but also that he might learn to trust entirely in the Lord as his only refuge and fortress" (Keil). There was also a special reason why he should be recalled in the incursions of the Philistines, which Saul failed to repel (1 Samuel 23:1). And the message furnished a test of his obedience to the will of God as declared by the prophets. "Immediately he conferred not with flesh and blood," but did as he was directed, and thereby afforded an instructive example to others. Consider the message as—
I. COMMUNICATED BY THE PROPHETIC WORD. This word is, for us, contained in the Scriptures of truth."
1. It speaks with authority.
2. It speaks plainly, "in divers manners," according to our need, and "for our good always."
3. It speaks in the reading of the Scriptures, in the voice of preachers and teachers, parents and friends, in the recollections of the memory, and often comes to the heart and conscience with peculiar force. "Believe his prophets, so shall ye prosper" (2 Chronicles 20:20).
II. CALLING TO UNEXPECTED DUTY; unexpected, inasmuch as, not unfrequently—
1. It is such as we should not naturally have supposed.
2. It differs from the course which we have chosen for ourselves. "Abide not in the hold."
3. It requires us to meet unusual difficulties and dangers. "Depart, and get thee into the land of Judah" (into the very presence of a deadly foe). "Master, the Jews of late sought to stone thee; and goest thou thither again?" (John 11:8-10; Luke 9:51).
"Do thy duty; that is best;
Leave unto thy Lord the rest."
III. COMPLIED WITH IN A RIGHT MANNER. "And David departed," etc.
1. Without question, like a good soldier at the word of command.
2. Without hesitation or delay.
3. Without fear. How different was it with Saul! (1 Samuel 13:11; 1 Samuel 15:11). "Whosoever will save his life," etc. (Matthew 16:25).
IV. CONDUCTING TO SAFETY, USEFULNESS, AND HONOUR.
1. Safety; for he was "kept by the power of God."
2. Usefulness; for he "saved the inhabitants of Keilah" (1 Samuel 23:5).
3. Honour; for he was more fully recognised as the true defender of Israel against their enemies, and his heroic band was largely increased (1 Samuel 23:13).
"Stern Lawgiver! yet thou dos, wear
The Godhead's most benignant grace;
Nor know we anything so fair
As is the smile upon thy face:
Flowers laugh before thee on their beds,
And fragrance in thy footing treads;
Thou dost preserve the stars from wrong;
And the most ancient heavens through thee are fresh and strong.
Give unto me, made lowly wise,
The spirit of self-sacrifice;
The confidence of reason give,
And in the light of truth thy bondman let me live."
(Wordsworth, 'Ode to Duty.')—D.
1 Samuel 22:6-19. (GIBEAH.)
The tyranny of Saul.
With his spear-sceptre in his hand, Saul, now considerably past the meridian of life, sat in the midst of his council of officers and magnates, under the tamarisk tree on the height, in Gibeah. The description of what took place in this assembly—"a kind of parliament in the open air"—casts a lurid light upon his character and rule. In it we see—
1. The fulfilment of the prediction of Samuel concerning the course which would be pursued by a king such as the people desired (1 Samuel 8:11-18).
2. The moral deterioration of Saul since the day when they shouted "God save the king" in Mizpeh (1 Samuel 10:24), and "made him king before the Lord in Gilgal" (1 Samuel 11:15); and even since his rejection (1 Samuel 15:26).
3. The working out of the law of retribution in their chastisement through the king chosen by themselves and reflecting their own sin. The early brilliance of his reign had been long overcast, and the thunderstorm was approaching. Saul had ceased to be a servant of Jehovah. His government was the reverse of what it ought to have been. Although it had respect to the outward forms of religion, and displayed much zeal against irreligious practices, yet it did not really recognise the invisible King of Israel, obey his will, or observe "the manner of the kingdom" which had been ordained of old (Deuteronomy 17:14-20), and formally recorded as a permanent law and testimony (1 Samuel 10:25). It was essentially antitheocratic. The true theocracy was represented by Samuel and the prophets at Ramah, and David and his band at Adullam; and through them (in the wonderful working of Divine providence) the nation would be raised to power and glory, and the purposes of God concerning it accomplished. His character and rule were marked by—
I. MORBID SELFISHNESS. By constantly directing his thoughts toward himself, instead of toward God and his people, Saul had come to think of nothing else but his own safety, power, and honour. Selfishness appears in—
1. Pride and vainglory. Of this he had previously exhibited unmistakable signs (1 Samuel 15:12). Yet it was expressly required that his heart should not be "lifted up above his brethren" (Deuteronomy 17:20).