1 Samuel 23:14-29

EXPOSITION

SAUL'S PURSUIT OF DAVID IN THE WILDERNESS OF ZIPH (1 Samuel 23:14-28).

1 Samuel 23:14, 1 Samuel 23:15

Strong holds. Natural fortresses in the woods and mountains are meant, and places difficult of access. The wilderness of Ziph. This lay to the south of Hebron, upon the edge of the great desert of Judah (Joshua 15:55). Saul sought him every day. The pursuit was maintained constantly, with men always spying David's movements, and ready to report to Saul any opportunity of seizing him; but apparently there was no body of men at present perpetually in quest of him. In a wood. Many rightly regard this as a proper name, Horesh, and as the same place as the mountain mentioned in 1 Samuel 23:14; for, as Conder remarks ('Tent Work,' 2:89), "a moment's reflection will convince any traveller that, as the dry, porous formation of the plateau must be unchanged since David's time, no wood of trees can then have flourished over this unwatered and sun-scorched region."

1 Samuel 23:16-18

Jonathan … went to David into the wood. To Horesh, as in 1 Samuel 23:15. This visit suggests two things: the first, that, after the scene in 1 Samuel 22:8, Saul was estranged from his son, and treated him harshly, regarding him as a fellow conspirator with David; the second, that there was a growing conviction, not only in Jonathan's mind, but generally, that Jehovah had transferred the kingdom from Saul to David, and that consequently David's final success was inevitable. He strengthened his (David's) hand in God. Such a visit, and the expression of Jonathan's strong conviction that Jehovah was with David, must necessarily have had a powerful moral effect upon his mind. Under such trying circumstances David must often have been tempted to despair; but the assurance of Jonathan's unbroken love for him, and the knowledge that he and many more regarded him as chosen by God to be Israel's king, would revive his courage and make him content to bear the hardships of his present lot. I shall be next unto thee. Had he not been killed in Mount Gilboa, it seems that, unlike Ishbosheth, Jonathan would have resigned all claim to the crown. But the feeling must often have distressed David, that the kingdom could become his only by dispossessing his true and unselfish friend. Nor would such a regret be altogether removed by Jonathan's ready acquiescence in it as God's will, though, as next to him, and beloved as he deserved, his position as the king's friend would have been a not unenviable one. Still, to be second where by right of inheritance he should have been first would have been a very trying lot, and it was better for Jonathan that he should die a soldier's death, even granting that he would have felt a lively joy in David's success and the glory of his empire. But their love was to be exposed to no vicissitudes, and the two friends parted never to meet again—David remaining at Horesh, while Jonathan returned to his home at Gibeah.

1 Samuel 23:19, 1 Samuel 23:20

The Ziphites. Rather, "some Ziphites," or "people of Ziph," as there is no article. They tell Saul that David was hiding in the fastnesses of the wild region in their neighbourhood, and especially in the hill of Hachilah, a ridge that ran along eastward of Maon. Conder recognises it in the long ridge called El Kolah, running out of the Ziph plateau towards the Dead Sea desert. It lay on the south of Jeshimon, or rather "on the right hand of the desert." Jeshimon is not a proper name, but means any desert (Psalms 107:4; Isaiah 43:19), though it is used specially of the desert of Sinai in Deuteronomy 32:10, and of that of Judah here and in Numbers 21:20; Numbers 23:28. Conder calls it "the dreary desert which extends between the Dead Sea and the Hebron mountains. It is called Jeshimon, or 'Solitude,' in the Old Testament, and 'wilderness of Judea' in the New (Matthew 3:1). It is a plateau of white chalk, 2000 feet lower than the watershed, and terminated on the east by cliffs which rise vertically from the Dead Sea shore to a height of about 2000 feet. The scenery is barren and wild beyond all description. The chalky ridges are scored by innumerable torrents, and their narrow crests are separated by broad flat valleys. Peaks and knolls of fantastic forms rise suddenly from the swelling downs, and magnificent precipices of ruddy limestone stand up like fortress-walls above the sea. Not a tree nor a spring is visible in the waste, and only the desert partridge and the ibex are found ranging the solitude. It was in this pathless desert that David found refuge from Saul's persecution, and the same has been a place of retreat from the days of Christ to the present time." The Ziphites assure Saul that from their knowledge of this region they shall be able, if he come in force, so to guide him as that David must fall into his hands.

1 Samuel 23:21-23

Ye have compassion on me. There is something pitiable in Saul's answer. He had brooded over his rejection from being king, and the many indications that David was to be his successor, till he had become the prey of abject melancholy. He evidently regarded himself as a wronged and injured man, while David to his diseased imagination was ever conspiring against him and plotting his murder. With much prolixity he encourages them still to keep a close watch upon all David's movements, so as to know his place where his haunt is. Literally, "his place where his foot will be," the place whither he goes for rest and refuge. The reason he gives for this long and close observation of David's doings is that it is told him that he dealeth very subtilly. That is, according to Saul's information, he behaved with the utmost prudence, ever keeping a careful look out against surprise, and using much skill to conceal his movements and to provide for his escape from danger. Finally, they are to return with the certainty—with trustworthy and accurate information, and then Saul will gather his forces and search David out throughout all the thousands of Judah. These are the larger divisions of the territory of the tribe (Numbers 1:16; Numbers 10:4), throughout which Saul will hunt for him till he has got him into his power.

1 Samuel 23:24

While the Ziphites were conferring with Saul and gathering information David had moved about six miles to the south of Ziph, and was in the wilderness of Maon. This town is still called Main, and occupies a conical hill, whence Robinson ('Bibl. Res.,' 2:433) counted no less than nine cities belonging to the hill country of Judah. Conder ('Tent Work,' 2:90) calls it a great hump of rock. In the plain on the south of Jeshimon. Literally, "in the 'Arabah to the right of the desert." The 'Arabah was the name of the low-lying desert tract extending along the valley of the Jordan from the lake of Gennesareth to the Dead Sea. Maon lay upon the edge of this depression, in the southern portion of the Jeshimon or Solitude.

1 Samuel 23:25, 1 Samuel 23:26

He came down into a rock. Hebrew, sela', a cliff or precipice. In the next verse it is described as a mountain, on one side of which was David and his men, in full view of Saul and his army on the other. But as Saul's forces were much more numerous, they were preparing to separate, and so enclose David, while he made haste. The word expresses anxiety and fear, and may be translated, "And David sought anxiously to go from before the face of Saul." Conder's description of the spot ('Tent Work,' 2:91) sets the whole scene most vividly before us. It is as follows:—"Between the ridge of El Kolah (the ancient hill of Hachilah) and the neighbourhood of Maon there is a great gorge called 'the Valley of Rocks,' a narrow but deep chasm, impassable except by a detour of many miles, so that Saul might have stood within sight of David, yet quite unable to overtake his enemy; and to this "cliff of division" the name Malaky now applies, a word closely approaching the Hebrew Mahlekoth. The neighbourhood is seamed with many torrent beds, but there is no other place near Maon where cliffs such as are to be inferred from the word sela' can be found. It seems to me pretty safe, therefore, to look on this gorge as the scene of the wonderful escape of David, due to a sudden Philistine invasion, which terminated the history of his hair-breadth escapes in the south country." This cliff in 1 Samuel 23:28 is called Sela-Hammahlekoth, "the cliff of divisions," or "of separations," ham representing the Hebrew article. Many other derivations have been suggested, but the above, which alone agrees with the ordinary meaning of the Hebrew verb, is proved to be right by Mr. Conder's researches. They enable us also to correct some small errors. Thus David did not come down into a rock, but "to the cliff," the sela' or precipitous gorge described above. Nor did he "descend the rock" (Erdmann) "in order to conceal himself in the low land, or in the caves at its base," but he went to it as being an impassable barrier between him and his pursuers. But "he hasted anxiously to get away" (1 Samuel 23:26), because Saul would divide his army into two parts, and so David would only have the advantage of the few miles of detour which Saul must make. But for the news of the Philistine invasion his final escape would have been almost hopeless. The ordinary notion that David and his men were concealed from the sight of Saul by an intervening mountain is disproved, not only by no such mountain existing, but also by the clause, "Saul and his men were surrounding David and his men" (1 Samuel 23:28). They had them in sight, and were forming in two divisions, so as to pass the gorge at the two ends and close upon the flanks of David's small band of followers.

1 Samuel 23:29 belongs to the next chapter.

1 Samuel 23:1-12. (HARETH, KEILAH.)

Answers to prayer.

Inquiry of the Lord by Urim and Thummim really meant prayer in which Divine direction was sought in a particular manner (see 1 Samuel 14:19, 1 Samuel 14:36). It was made by David soon after the arrival of Abiathar, on three several occasions (1 Samuel 23:2, 1 Samuel 23:4, 1 Samuel 23:10),—on the last of them by two separate questions,—and in each case a definite answer was received. "God shows great care for David, instructing him now by prophets (1 Samuel 22:5), and now by Urim and Thummim" (Grotius). "That which in the olden Jewish times was the prerogative of a few becomes in Christian days the privilege of the many. Christ makes all his faithful followers 'kings and priests unto God.' And much of the sacred symbolism that gathered around the ancient priesthood now gathers in another form around the believer in Christ. Mere symbols have given place to true spiritual power. The Spirit of God which once underlay the symbols, and spake through them to the devout mind, now communicates directly with the heart, and needs no material intervention" ('Bible Educ.,' 4:38). Those who seek guidance of God in a right spirit never fail to obtain it, especially in—

I. PERPLEXITY concerning the knowledge of duty. Asking, "Shall I go?" (1 Samuel 23:9.) they receive, perchance, the definite answer, "Go;" not, indeed, by an audible voice, but by means of—

1. The elevating, calming, and enlightening of their minds through communion with God, and more particularly by the purifying of their moral nature from carnal and selfish affections by his indwelling Spirit, which enables them to see "what the will of the Lord is." "Our notions resemble the index and hand of the dial; our feelings are the hidden springs which impel the machine; with this difference, that notions and feelings react on each other reciprocally" (Coleridge). "The understanding resembles not a dry light, but admits a tincture of the will and the passions, which generate their own system of truth accordingly" (Bacon). And when the heart (which is the soul's eye) is pure we see God (Proverbs 28:5; Matthew 5:8; John 7:17).

2. A clear understanding of the meaning of the written word, and of its application to the circumstances in which they are placed. As by that word thoughts, impressions, and purposes are tried, in order that it may be proved whether they are of God, so by the same word they are formed and directed (Isaiah 8:20; John 16:13).

3. A correct judgment of what is right and most expedient, accompanied by an inward assurance of the Divine approbation. "If any of you lack wisdom, let him ask of God," etc. (James 1:5; Psalms 25:9).

II. DIFFICULTY arising from hindrances to the performance of duty. "David inquired of the Lord yet again" (1 Samuel 23:4). The obstacles placed in the way of duty, especially by friends, ought to lead to renewed consideration and prayer, and these are often followed by—

1. Strong confirmation of the conviction previously entertained. "Arise, go down to Keilah."

2. Increased confidence of success. "I will give the Philistines into thine hand."

3. Entire removal of the difficulty. "David and his men went." It appears to have been chiefly for their satisfaction that the second inquiry was made. Whilst we should endeavour to persuade men to adopt a right course, we ought above all things to look to God to dispose them to walk therein.

III. DANGER, which sometimes occurs on the fulfilment of duty (1 Samuel 23:7-12). "In the deed of deliverance itself lies the seed of new suffering." Saul misinterprets events (1 Samuel 23:7), like other men blinded by sin and "using the name of God when God is farthest off from them," confidently calculates on seizing David, levies war, and openly devotes himself to the execution of his wicked purpose. But David is warned; he has also, probably, reason to suspect the fidelity of the citizens of Keilah, and again inquires of the Lord. He does so with much fervour, calling him the "Lord God of Israel," and humbly acknowledging himself to be his servant; and the answers he obtains afford him—

1. Foresight of the perilous events of the future. "He will come down."

2. Insight into the hidden purposes of men. "They will deliver thee up." We may often ascertain more of the secret thoughts of men by communion with God than by consultation with men themselves.

3. Guidance for the frustration of ungrateful and evil intentions, and escape from every danger. "David and his men, etc." (1 Samuel 23:13). How perfect is the knowledge which God possesses of all things! How sure is the guidance which he affords to those who seek him! How safe are they who make him their Rock and their Fortress! In the midst of all his troubles David can sing of "his marvellous loving kindness in a fenced city;" as he does in Psalms 31:1-24.: "In thee, O Jehovah, have I found refuge."

"See Judah's promised king bereft of all;

Driven out an exile from the face of Saul.

To distant caves the lonely wanderer flies,

To seek that peace a tyrant's frown denies.

His soul exults; hope animates his lays;

The sense of mercy kindles into praise;

And wilds familiar with the lion's roar

Ring with ecstatic sounds unheard before"

(Cowper).—D.

1 Samuel 23:14-29

EXPOSITION

SAUL'S PURSUIT OF DAVID IN THE WILDERNESS OF ZIPH (1 Samuel 23:14-28).

1 Samuel 23:14, 1 Samuel 23:15

Strong holds. Natural fortresses in the woods and mountains are meant, and places difficult of access. The wilderness of Ziph. This lay to the south of Hebron, upon the edge of the great desert of Judah (Joshua 15:55). Saul sought him every day. The pursuit was maintained constantly, with men always spying David's movements, and ready to report to Saul any opportunity of seizing him; but apparently there was no body of men at present perpetually in quest of him. In a wood. Many rightly regard this as a proper name, Horesh, and as the same place as the mountain mentioned in 1 Samuel 23:14; for, as Conder remarks ('Tent Work,' 2:89), "a moment's reflection will convince any traveller that, as the dry, porous formation of the plateau must be unchanged since David's time, no wood of trees can then have flourished over this unwatered and sun-scorched region."

1 Samuel 23:16-18

Jonathan … went to David into the wood. To Horesh, as in 1 Samuel 23:15. This visit suggests two things: the first, that, after the scene in 1 Samuel 22:8, Saul was estranged from his son, and treated him harshly, regarding him as a fellow conspirator with David; the second, that there was a growing conviction, not only in Jonathan's mind, but generally, that Jehovah had transferred the kingdom from Saul to David, and that consequently David's final success was inevitable. He strengthened his (David's) hand in God. Such a visit, and the expression of Jonathan's strong conviction that Jehovah was with David, must necessarily have had a powerful moral effect upon his mind. Under such trying circumstances David must often have been tempted to despair; but the assurance of Jonathan's unbroken love for him, and the knowledge that he and many more regarded him as chosen by God to be Israel's king, would revive his courage and make him content to bear the hardships of his present lot. I shall be next unto thee. Had he not been killed in Mount Gilboa, it seems that, unlike Ishbosheth, Jonathan would have resigned all claim to the crown. But the feeling must often have distressed David, that the kingdom could become his only by dispossessing his true and unselfish friend. Nor would such a regret be altogether removed by Jonathan's ready acquiescence in it as God's will, though, as next to him, and beloved as he deserved, his position as the king's friend would have been a not unenviable one. Still, to be second where by right of inheritance he should have been first would have been a very trying lot, and it was better for Jonathan that he should die a soldier's death, even granting that he would have felt a lively joy in David's success and the glory of his empire. But their love was to be exposed to no vicissitudes, and the two friends parted never to meet again—David remaining at Horesh, while Jonathan returned to his home at Gibeah.

1 Samuel 23:19, 1 Samuel 23:20

The Ziphites. Rather, "some Ziphites," or "people of Ziph," as there is no article. They tell Saul that David was hiding in the fastnesses of the wild region in their neighbourhood, and especially in the hill of Hachilah, a ridge that ran along eastward of Maon. Conder recognises it in the long ridge called El Kolah, running out of the Ziph plateau towards the Dead Sea desert. It lay on the south of Jeshimon, or rather "on the right hand of the desert." Jeshimon is not a proper name, but means any desert (Psalms 107:4; Isaiah 43:19), though it is used specially of the desert of Sinai in Deuteronomy 32:10, and of that of Judah here and in Numbers 21:20; Numbers 23:28. Conder calls it "the dreary desert which extends between the Dead Sea and the Hebron mountains. It is called Jeshimon, or 'Solitude,' in the Old Testament, and 'wilderness of Judea' in the New (Matthew 3:1). It is a plateau of white chalk, 2000 feet lower than the watershed, and terminated on the east by cliffs which rise vertically from the Dead Sea shore to a height of about 2000 feet. The scenery is barren and wild beyond all description. The chalky ridges are scored by innumerable torrents, and their narrow crests are separated by broad flat valleys. Peaks and knolls of fantastic forms rise suddenly from the swelling downs, and magnificent precipices of ruddy limestone stand up like fortress-walls above the sea. Not a tree nor a spring is visible in the waste, and only the desert partridge and the ibex are found ranging the solitude. It was in this pathless desert that David found refuge from Saul's persecution, and the same has been a place of retreat from the days of Christ to the present time." The Ziphites assure Saul that from their knowledge of this region they shall be able, if he come in force, so to guide him as that David must fall into his hands.

1 Samuel 23:21-23

Ye have compassion on me. There is something pitiable in Saul's answer. He had brooded over his rejection from being king, and the many indications that David was to be his successor, till he had become the prey of abject melancholy. He evidently regarded himself as a wronged and injured man, while David to his diseased imagination was ever conspiring against him and plotting his murder. With much prolixity he encourages them still to keep a close watch upon all David's movements, so as to know his place where his haunt is. Literally, "his place where his foot will be," the place whither he goes for rest and refuge. The reason he gives for this long and close observation of David's doings is that it is told him that he dealeth very subtilly. That is, according to Saul's information, he behaved with the utmost prudence, ever keeping a careful look out against surprise, and using much skill to conceal his movements and to provide for his escape from danger. Finally, they are to return with the certainty—with trustworthy and accurate information, and then Saul will gather his forces and search David out throughout all the thousands of Judah. These are the larger divisions of the territory of the tribe (Numbers 1:16; Numbers 10:4), throughout which Saul will hunt for him till he has got him into his power.

1 Samuel 23:24

While the Ziphites were conferring with Saul and gathering information David had moved about six miles to the south of Ziph, and was in the wilderness of Maon. This town is still called Main, and occupies a conical hill, whence Robinson ('Bibl. Res.,' 2:433) counted no less than nine cities belonging to the hill country of Judah. Conder ('Tent Work,' 2:90) calls it a great hump of rock. In the plain on the south of Jeshimon. Literally, "in the 'Arabah to the right of the desert." The 'Arabah was the name of the low-lying desert tract extending along the valley of the Jordan from the lake of Gennesareth to the Dead Sea. Maon lay upon the edge of this depression, in the southern portion of the Jeshimon or Solitude.

1 Samuel 23:25, 1 Samuel 23:26

He came down into a rock. Hebrew, sela', a cliff or precipice. In the next verse it is described as a mountain, on one side of which was David and his men, in full view of Saul and his army on the other. But as Saul's forces were much more numerous, they were preparing to separate, and so enclose David, while he made haste. The word expresses anxiety and fear, and may be translated, "And David sought anxiously to go from before the face of Saul." Conder's description of the spot ('Tent Work,' 2:91) sets the whole scene most vividly before us. It is as follows:—"Between the ridge of El Kolah (the ancient hill of Hachilah) and the neighbourhood of Maon there is a great gorge called 'the Valley of Rocks,' a narrow but deep chasm, impassable except by a detour of many miles, so that Saul might have stood within sight of David, yet quite unable to overtake his enemy; and to this "cliff of division" the name Malaky now applies, a word closely approaching the Hebrew Mahlekoth. The neighbourhood is seamed with many torrent beds, but there is no other place near Maon where cliffs such as are to be inferred from the word sela' can be found. It seems to me pretty safe, therefore, to look on this gorge as the scene of the wonderful escape of David, due to a sudden Philistine invasion, which terminated the history of his hair-breadth escapes in the south country." This cliff in 1 Samuel 23:28 is called Sela-Hammahlekoth, "the cliff of divisions," or "of separations," ham representing the Hebrew article. Many other derivations have been suggested, but the above, which alone agrees with the ordinary meaning of the Hebrew verb, is proved to be right by Mr. Conder's researches. They enable us also to correct some small errors. Thus David did not come down into a rock, but "to the cliff," the sela' or precipitous gorge described above. Nor did he "descend the rock" (Erdmann) "in order to conceal himself in the low land, or in the caves at its base," but he went to it as being an impassable barrier between him and his pursuers. But "he hasted anxiously to get away" (1 Samuel 23:26), because Saul would divide his army into two parts, and so David would only have the advantage of the few miles of detour which Saul must make. But for the news of the Philistine invasion his final escape would have been almost hopeless. The ordinary notion that David and his men were concealed from the sight of Saul by an intervening mountain is disproved, not only by no such mountain existing, but also by the clause, "Saul and his men were surrounding David and his men" (1 Samuel 23:28). They had them in sight, and were forming in two divisions, so as to pass the gorge at the two ends and close upon the flanks of David's small band of followers.

1 Samuel 23:29 belongs to the next chapter.

HOMILETICS.

1 Samuel 23:13-18

Deepening sorrows and new encouragement.

The facts are—

1. David, deeming it unsafe to remain in Keilah, goes forth with his men in uncertainty as to their destination.

2. Saul, forbearing to march against Keilah, seeks in vain to capture David in the wilderness of Ziph.

3. While David, fully aware of Saul's evil intent, remains in the wilderness, he is comforted by a visit from Jonathan, who expresses his confidence in David's future supremacy and renews with him a covenant of friendship. It is one of the most beautiful features in David's life that he never hesitated to follow the indications of the will of God, however humiliating to himself, and apparently adverse to the attainment of the objects dearest to his heart. This obedience is the natural outcome of the full trust in the Lord so amply expressed in the Psalms. To exchange the comforts of an anticipated sojourn in Keilah for a rough and unsettled life in the mountainous district of Ziph was a new trial to the faith already highly strained. But the obedience was speedily followed by the occurrence of an event full of interest and encouragement, and the narrative of this section thus furnishes us with one of the most suggestive instances on record of the providential alleviation of sorrows incident to the path of duty. The connected truths here conveyed may be set forth as follows:—

I. DEEPENING SORROWS MAY FOLLOW ON MANIFEST TOKENS OF GOD'S FAVOUR AND TENDER CARE. No one could doubt but that the response given to David's inquiry at Keilah was clear evidence to himself and others that he was the chosen servant of God, and the character of the reply to his prayer was proof that the tender care of Jehovah was keeping him from the rage and cruelty of Saul. We can thus understand the strong expressions of confidence in God and gratitude for his mercy to be found in the psalms of this period; and yet the anguish of spirit and heaviness of heart which also are manifest in portions of those psalms are to be accounted for only by the fact that the loving kindness thus shown was accompanied by the permission of continued and almost unendurable sorrows. No sooner had David been delivered from the hand of Saul at Keilah than he found himself, if possible, worse off than before entering Keilah, an outcast and fugitive, hiding daily for his life amidst the wilds of the rugged wilderness of Ziph. It is a riddle which the unspiritual mind can never solve, but which becomes increasingly simple and beautiful to those who enter into the spirit of our Saviour's mission on earth—that the sorrows of life often deepen when God is putting honour on his servants by preparing them for a more pure and blissful fellowship with himself, and for a higher grade of spiritual service. Our Saviour was the "beloved Son," the object of the Father's complacent love, and his work for the benefit of mankind was one of suffering, shame, and death. In his case we see how the higher the service, the wider its range, and the more pure and blissful its issue, the deeper were its sorrows. To him there was no contrariety between the bitterness of the cup provided and the love unspeakable and unmeasured. Not every one is fitted to enter fully into the higher form of service. Many sons of Zebedee long for the honour apart from the cost. The loftier views of the Apostle Paul enabled him to regard the manifold sorrows of his life as an honourable and to be coveted participation of the sufferings of Christ. The power of spiritual service lies not in knowledge, not in culture of mere intellect, but in more perfect purity of spirit and a high development of the spiritual powers of faith, love, and free, cheerful absorption of will in the will of God; and such is human nature at its best, that only tribulation, it may be increasing tribulation, can so check our unspiritual tendencies as to enable us to serve God on the highest plane. A rough and rugged wilderness may fall to our lot not only while God loves and cares for us, but possibly as a further means of developing in us those high spiritual qualities which in days to come will fit us to minister psalms of comfort and cheer to the saints of God, and occupy positions of influence in the invisible Church corresponding in the spiritual sphere to that held by David in Israel when he swayed a royal sceptre over the land.

II. PROVIDENCE BRINGS SPECIAL SOLACE IN SEASONS OF INCREASING SORROWS, What though David exchange the prospective comfort of a stay in Keilah for a fugitive life in the wilderness, what though his heart for the moment find it "too hard" to solve the strange problem of his chequered course; just then that same Providence which directed his steps from Keilah was mercifully operating in the heart of the noblest man at the court of Saul to bring him sweetest consolation. There are many lines of influence at work under the unifying hand of God for the defence and guidance of his people; and though in his first feeling of disappointment on leaving Keilah David could only see one line, the subsequent appearance of Jonathan where he least expected him made it clear that others were an existence and found their centre in God. God never really impoverishes those who trust and serve him. Our course when faithful is one of progressive enrichment, and will be till we enter on the perfected inheritance above. It is contrary to the laws of a spiritual life for a true servant of God to be worse off today than yesterday. The ordinary springs of comfort open to David—meditation on God's past faithfulness, the conviction that he was working out a high and Divine purpose, and the pouring out of his heart in prayer—were now supplemented by the presence and love of his dearest earthly friend. And so God never takes away what seems to be a good, and never lays any new burden on us but that he gives us a corresponding blessing. Abraham sorrowed for kindred in a distant home, but had God for his portion and exceeding great reward. Our health fails, our material possessions vanish, or our loved ones die, and we turn our hearts more truly and passionately toward him who never fails, who is an everlasting portion, and who "gathers into one" the living and dead. Oh, blessed discipline! How tenderly the great Father cares for his sorrowing ones! With what precision does he follow them "whithersoever" in the order of duty they go, to raise up streams in the desert and cause them to feel, as the Apostle Paul in his sorrows felt, that God is able to supply all their need and never does forsake his saints.