DAVID IN THE WILDERNESS OF ENGEDI (1 Samuel 23:29 -35-24).
EXPOSITION
DAVID SPARES SAUL'S LIFE IN A CAVE (1 Samuel 24:1-7).
1 Samuel 24:1
The wilderness of En-gedi. Finding no safety on the western side of the desert of Judah, where the Ziphites were ever watching his movements, David now boldly crossed this arid waste, and sought shelter in the remarkable oasis of En-gedi, on the shore of the Dead Sea. The word may signify either the Fountain of Luck or the Kid's Spring, the latter being the meaning of the name Ain-Jadi, which it still bears. In 2 Chronicles 20:2 it is identified with Hazazon-Tamar, the Palm Wood, an ancient seat of the Amorites, and evidently famous from of old for its fertility (Genesis 14:7). Conder ('Tent Work,' 2:126) describes the country over which David would have to travel as almost impassable, so that in four and a half hours of hard riding be and his party advanced only six miles, so deep were the valleys which they were obliged to cross. From a lofty peak on their way the view was most extraordinary. On every side were other ridges, equally white, steep, and narrow; their sides seamed by innumerable torrent beds, their summits sharp and rugged in outline. Not a tree was visible, and the whole region was like the dry basin of a former sea, scoured by the rains, and washed down in places to the hard foundation of metamorphic limestone which underlies the whole district. But the desert once crossed, "there is no scene," he says, "more vividly impressed on my memory than that of this magnificently rocky and savage pass, and the view from the spring below." He had encamped on a plateau upon the top of the cliffs, which rise to a height of 2000 feet above the Dead Sea; and 1340 feet below him the warm spring of En-gedi, 83° F rises from under a great boulder, and dashing down the rest of the descent, flows across the plate at the foot of the cliffs, which is about half a mile square. All around are the ruins of ancient gardens and thickets, among which he saw the beautiful black grackles with gold-tipped wings, bulbuls, and thrushes. Solomon seems to have delighted in the spot, and to have covered the hills with vines; for he compares his beloved to a "cluster of camphire in the vineyards of En-gedi" (So 2 Chronicles 1:14). Neither palm nor vine is to be found there now, but there is still a rich vegetation, and groves of trees. According to Thomson the sides of the ravines leading to En-gedi are full of natural and artificial caves and sepulchres.
1 Samuel 24:2
Chosen. See on this word 1 Samuel 9:2. The rocks of the wild goats. Apparently this was the proper name of some cliffs near En-gedi, so called from their being frequented by the ibex, or Syrian chamois, an animal which, according to Thomson is still found there. It shows Saul's pertinacious hatred of David, that no sooner was the war with the Philistines over, than he pursues him with 3000 picked warriors into these lonely fastnesses. Comp. Psalms 57:4, written, according to the title, upon the occasion recorded in this chapter.
1 Samuel 24:3
He came to the sheepcotes. Rather, "to sheepcotes," there being no article in the Hebrew. Such sheepcotes were common in Palestine; for Thomson says, "I have seen hundreds of these sheepcotes around the mouth of caverns, and indeed there is scarcely a cave in the land, whose location will admit of being thus occupied (i.e. by the flocks), but has such a "cote" in front of it, generally made by piling up loose stones into a circular wall, which is covered with thorns, as a further protection against robbers and wild beasts. During cold storms, and in the night, the flocks retreat into the cave, but at other times they remain in this enclosed cote.... These caverns are as dark as midnight, and the keenest eye cannot see five paces inward; but one who has been long within, and is looking outward toward the entrance, can observe with perfect distinctness all that takes place in that direction. David, therefore, could watch Saul as he came in, and notice the exact place where he "covered his feet," while Saul could see nothing but "impenetrable darkness." To cover his feet. The Syriac understands this of sleeping; more correctly the Vulgate and Chaldee take it as in 3:24, margin.
1 Samuel 24:4, 1 Samuel 24:5
Behold the day of which Jehovah said unto thee, etc. David's men regard this deliverance of Saul into their band as providential, and the fulfilment of the promises made in David's favour, with which, no doubt, they were well acquainted. But with a noble self-control he refuses to take the matter into his own hand, and leaves unto God in trusting faith the execution of his purposes. To prove, nevertheless, to Saul his innocence, to soften his bitterness, and refute the suspicion that he was lying in wait to murder him, he cuts off the corner—Hebrew, wing—of his meil (see 1 Samuel 2:19). Even for this his heart smote him. So tender was his conscience that he condemned himself for even deviating so slightly from the respect due to the anointed king.
1 Samuel 24:6, 1 Samuel 24:7
Seeing he is the anointed of Jehovah. David bases his allegiance to Saul on religious grounds. He was Jehovah's Messiah, and as such his person was sacred. To this principle David steadfastly adhered (see 1 Samuel 26:9; 2 Samuel 1:16). The Lord forbid. Hebrew, "Far be it from me from Jehovah," i.e. for Jehovah's sake. So David stayed his servants. The verb is a strong one, and means to crush down. It shows that David had to use all his authority to keep his men, vexed by Saul's pursuit, from killing him.
TEMPORARY RECONCILIATION OF SAUL AND DAVID (1 Samuel 24:8-22).
1 Samuel 24:8
Saul apparently had withdrawn from his men, and David seizes the opportunity of proving to him his innocence, and quieting the king's fears. He goes out, therefore, and calls after him, saying, My lord the king, addressing him thus as his master, to whom his obedience was due. He also pays him the utmost reverence, bowing his face to the earth and making obeisance. By this lowly bearing David showed that, so far from being a rebel, he still acknowledged Saul's lawful authority, and was true to his allegiance.
1 Samuel 24:9, 1 Samuel 24:10
In his address David complained of Saul's listening to men's words, which slanderously represented him as lying in wait to kill the king. In answer to their calumnies he now pleads Saul's own experience of his deeds. Some bade me kill thee. Hebrew, "he bade to kill thee." The literal rendering is, "Jehovah delivered thee today into my hand, and bade kill thee." The A.V. supplies some, or, more exactly, "one said." This is supported by the Syriac and Chaldee, but the literal rendering is probably the right one. Had David killed Saul, it would have seemed as if it were ordered by Providence so to be, and as if by putting Saul into his power God had intended his death. But what seem to us to be the leadings of Providence are not to be blindly followed. Possibly David's first thought was that God intended Saul to die, and so the Vulgate, "I thought to kill thee. But immediately a truer feeling came over his mind, and he recognised that opportunities, such as that just given him, may be temptations to be overcome. The highest principles of religion and morality do not bend to external circumstances, but override them.
1 Samuel 24:11-13
My father. David thus salutes Saul not because he was actually his father-in-law, but as a title indicative of the respect due from an inferior to his superior (2 Kings 5:13). So David calls himself Nabal's son (1 Samuel 25:8). In the rest of the verse he contrasts his refusal to slay Saul, when it might have seemed as if it were Providence that had put him into his power, with Saul's determined pursuit of him. Thou huntest my soul to take it. Thou perpetually usest every artifice and stratagem against me for the confessed purpose of killing me, and pursuest me as eagerly as the hunter pursues his game. Hence David commits his cause to Jehovah, in the sure confidence that he will avenge him, and with the firm determination never himself to raise his hand against one who, though his enemy, was also the king. In proof of the impossibility of his ever seeking the king's hurt, he quotes an ancient proverb, "From the wicked goeth out wickedness." Had David harboured evil intentions he would have executed them when so fair an opportunity offered, but as he has no such purposes "his hand will never be" upon Saul.
1 Samuel 24:14, 1 Samuel 24:15
Finally, David makes a pathetic appeal to Saul, contrasting him in his grandeur as the king of Israel with the fugitive whom he so relentlessly persecuted. In calling himself a dead dog he implies that he was at once despicable and powerless. Even more insignificant is a flea, Hebrew, "one flea," "a single flea." The point is lost by omitting the numeral. David means that it is unworthy of a king to go forth with 3000 men to hunt a single flea. As the king's conduct is thus both unjust and foolish, David therefore appeals to Jehovah to be judge and plead his cause, i.e. be his advocate, and state the proofs of his innocence. For deliver me out of thy hand, the Hebrew is, "will judge me out of thy hand," i.e. will judge me, and by doing so justly will deliver me from thy power.
1 Samuel 24:16
This address of David produced a lively effect upon Saul. Philippson says of it, "The speech of David has so much natural eloquence, such warmth and persuasiveness, that it can be read by no one who has any feeling for the simple beauties of the Bible without emotion. The whole situation, moreover, has much of sublimity about it. We see David, standing on the summit of some rock in the wilderness, raising on high the trophy of his magnanimity, while addressing the melancholy Saul, whom he loved as a father, obeyed as king, and honoured as the Lord's anointed, but who nevertheless hated him without reason, and followed him with unremitting energy to put him to death; using his opportunity of touching the heart of his enemy with words hurried, but expressive of his innermost feelings, and showing himself full of humility, oppressed by unutterable sorrows, bowed down by the feeling of his powerlessness, yet inspirited by the consciousness of a noble deed." So affected is Saul by David's words that he breaks into team, affectionately addresses David as his son, and acknowledges his innocence and the uprightness of his cause.
1 Samuel 24:19
Will he let him go well away? Hebrew, "will he let him go on a good way?" i.e. will he let him go on his way in peace, unhurt? As David, nevertheless, had let his enemy go unharmed, Saul, touched momentarily by his generosity, prays that Jehovah will reward him for what he had done.
1 Samuel 24:20-22
I know well that thou shalt surely be king. Jonathan had expressed a similar conviction (1 Samuel 23:17), and probably there was a growing popular belief that David was the person in whom Samuel's prophetic words (1 Samuel 15:28) were to be fulfilled. Something may even have been known of the selection of David and his anointing at Bethlehem; not perhaps by the king, but in an indistinct way by the people. As for Saul himself, he must long have felt that God's blessing had departed from him, and, brooding perpetually over Samuel's words, it required but little discernment on his part to make him see that the kingdom which he had forfeited was to be bestowed upon one so worthy of it, and so manifestly protected and blessed by God. He therefore makes David swear that he will not cut off his seed after him (see on 1 Samuel 20:15); and so they part. Saul returns to Gibeah, while David and his men gat them up unto the hold. The word gat up, mounted, suggests that the hold, or fastness, was their previous haunt at Hachilah: They would go down to En-gedi, and the difficulty of obtaining food there for 600 men would be insurmountable, except for a very short period. On the other side of the desert they were in a pastoral country, and the large flock masters there probably from time to time sent them supplies. The position of David was thus improved for the present by Saul s reconciliation with him.
HOMILETICS
1 Samuel 24:1-7
Instruction in caves.
The facts are—
1. Saul, having repelled the incursion of the Philistines, returns to pursue David in the wilderness of Engedi.
2. Saul, entering privately into a cave while David and his men lie concealed there, comes unwittingly within the power of David.
3. David's men, referring to a Divine prediction, urge him to slay Saul.
4. Apparently to indicate how entirely Saul was within his power, David stealthily cuts off the skirt of his coat.
5. Reproaching himself for the levity thus displayed in treating the Lord's anointed, he at once justifies his refusal to touch Saul's life, and also restrains his men. It is observable how the sacred narrative of this period is entirely occupied with the conflict between Saul and David; not a word being said of the social and spiritual state of the nation, its commerce and agriculture, its hopes and fears, or even of the nature and degree of influence being exerted by Samuel and the prophetic schools. The specialty of sacred history lies in the concentration of all thought in the development of the chain of events by which the original promise to Adam and Abraham is traceable to fulfilment in Christ. This principle will account for countless omissions of fact which might reasonably be expected in a nation's annals, and for the prominence given to persons and circumstances otherwise of no public significance. It is because men do not consider the spiritual principle on which the Old Testament is evidently constructed that they mistake much of its meaning, fail to see its exquisite teaching, and regard as heterogeneous what is pervaded by a marvellous unity. The incidents of this stage in the history not only reveal the gradual process by which Providence was working out great issues for Israel and all mankind, but also suggest several topics of far wider range than the individual life of David. Caves. from Machpelah, the centre of solemn and tender interests (Genesis 23:1-9; Genesis 25:9; Genesis 35:29; Genesis 1:13), on to the hiding place of a weary-hearted prophet (1 Kings 19:9), to Plato's imaginary scene for illustrating the limitations of human knowledge and the hiding places of persecuted saints (Hebrews 12:1-29:38), have figured in human affairs, and the cave of Engedi certainly merits attention. It reminds us of—
I. THE DOMINANCE OF AN EVIL PASSION. In reply to the inquiry, How is it that the king of Israel is here away from his ordinary seat of government, and exposed to peril of life? the answer must be, Because the passion of cruel envy has gained dominion over his entire nature. Any considerations of policy or prudence wherewith he may have sought to justify his conduct in pursuing David were mere fictions created by a perverted will under the control of a masterful envy of one better them himself. The history traces the growth of this feeling. The dire evil, like a repressed torrent, seemed to gain force by the check given by Samuel and the prophets (1 Samuel 19:18-24), until at last it gained such ascendancy over Saul's life that the entire energy of his mind and the ordinary administration of his kingdom were made subordinate to its expression. He was the slave of an evil once consisting in a sudden feeling of ill will, which, had it been dealt with as every unhallowed feeling should the moment it appears, might have been crushed in the germ. The case of Saul is not unlike that of many men, although the governing feeling may be different. Men are more entirely dominated by some powerful disposition than they, in their neglect of introspection and consequent lack of self-knowledge, imagine. The reality is seen in the instance of persons given up to intemperance, dissoluteness of life, and cruelty; and ordinary observers may be able to trace the process from slight indulgence in the sin to its complete mastery over the life. Others, who look at life more closely and estimate its value by the Scriptural standard, can also see the same enslavement, brought on by degrees, in the instance of persons who pursue wealth, worldly fame, or personal enjoyment as the chief end of life. The Pharisees thought it shocking to have killed the prophets, and were not disposed to admit their own enslavement to evil feelings deadly in character. The positive antagonism of men to Christ means the gradual growth in them of aversion to his holy restraints until they become its slaves. There is a proud but delusive sense of independence attaching to this enslavement to evil. "We were never in bondage to any man" (John 8:33). It is a device of the devil to make his captives content with their chains or to blind them to their reality. "Are we blind also?" (John 9:40). And as in the case of Saul the domination of the evil only drew him on and on to deeper trouble, till at last all was lost, so, unless our ruling evils are destroyed by prompt submission of will to Christ's yoke, and consequent subjection of the life to his purifying grace, sin will "bring forth death."
II. THE INFLUENCE OF HUMAN FEELING IN THE INTERPRETATION WHICH MEN PUT UPON REVELATION AND PROVIDENCE. Different opinions may be entertained as to the sense attached to the words of David's men (1 Samuel 24:4), and accordingly the practical lessons deducible will vary with the choice we make.
1. This fact should be remembered in relation to controversies and diversities of opinion on matters of sacred history, doctrine, and worship. The existence of such diversities is no evidence against a revealed religion, as some suppose, but just the reverse; for in the nature of the case men view the truth through the medium created by their own cherished moral condition. The final supremacy of truth is not to be attained in violation of laws which govern the operations of the human mind, but by means of them. That men so diverse in opinion and in worship should nevertheless have so much in common that is fundamental, and should be under the mighty influence of it, is a sign that the truth is one and of God, while the error is of man and is manifold. No student of human nature can be surprised that men should seek to eliminate the supernatural from Scripture history; for only let a desire be cherished to see a revelation harmonise with what a man thinks would be a proper way of giving it to the world,—namely, by just such an absence of supernatural manifestations as characterises an era when no new revelation is longer needed,—and it will be as easy for him to see only naturalism in Scripture events as for David's men to see in words and events an authorisation to slay Saul. It is a suggestive circumstance that men of diverse temperaments and emotional or esthetic tendencies gravitate towards certain ecclesiastical organisations; nor can we overlook the fact that it is rare for men to pass over from a system in which their tastes have been formed to another, the advocates of which claim to represent the truth.
2. The fact should variously affect our conduct in relation to our fellow men and to the truth. It should induce a distrust of our own judgment in so far as, on severe self-examination, it is seen to be associated with our wishes. Every one is bound to "search the Scriptures," to "see whether these things are so," and to "hold fast what is true." No surrender of this great duty and privilege to an order of men can be pleaded on the ground that possibly feeling may distort the vision of truth in the private individual; for men acting for others are men still, and cannot escape the conditions of human nature, while the aid of the Holy Spirit is as available for one sincere heart as for another. Our duty is to bring the most vigorous powers we can command to bear on our understanding of the will of God, and in so far as we do so in dependence on the Holy Spirit we may calmly rest in our conclusions, with the proviso that they, however good, are not coextensive with truth, and that we have purged our hearts of all human preference and prejudice. It should induce charity towards others. The exercise of charity in matters of opinion is not identical with a surrender of our own judgment to a superior, nor a denial of the importance of fundamental truth and the possibility of its attainment, nor a blindness to the serious consequences resulting from error, but an exercise of kindly consideration for those who differ from us, proceeding from the consciousness that our own views may be in some degree affected by our subjective moral condition, and that our superiority to others depends on the belief we have in the comparative freedom of our judgment from personal bias. It is a characteristic of the interaction of feeling with thought that in so far as feeling has become habitual we are, by a well known psychological law, less conscious of its presence as an element in the formation of judgment; and consequently we may, as may others, be very sincere though in error. This by no means justifies error, or renders men safe from its consequences; but it does demand mutual consideration, and imposes on every man the solemn responsibility of so guarding the beginnings of his life that no unholy feeling or form of self-will shall gain ascendancy in his nature. They are wise who in a kind and tender spirit seek to bring men to a higher form of spiritual life. It is in love—the pure love of God—that truth is to be seen. It should induce us to seek for ourselves and others more of the purifying grace of the Holy Spirit. Possibly while on earth men will not entirely rise above the disturbing or perverting influence of tastes and sentiments inwrought with their early education, and unconsciously fostered as years advance; for by the mental law of association we are, while in the body, in some measure subject to bondage. Yet the truth is clear that in so far as we do become pure in heart and like as a little child—with a nature open to receive what God may teach, and not furnished with wishes by which truth is to be judged—we shall rise to a correct view of God's word and providence. Pure souls are quick in spiritual perception and responsive to all that is Divine, and, on the other hand, sensitive to the faint appearance of evil. The more fully the Church becomes sanctified, the more unity will be created in a discernment of all that constitutes fundamental truth. The eras in which men have paraded opinions alien to the faith once delivered to the saints, priding themselves on their skill and ability, have not been distinguished by extreme dependence on the sanctifying power of the Holy Spirit; nor perhaps has the Church ever, since apostolic days, sufficiently associated growth in spiritual knowledge with his blessed indwelling.
III. THE MEANS OF SUCCESS AS VIEWED BY MEN OF DIVERSE CHARACTER. All the men in the cave were one with David in the cause on which he was embarked. But followers do not always enter into the lofty aspirations of their leaders, or share equally with them the responsibility of the position assumed, while they often outstrip them in apparent zeal for the completion of their work. Hitherto the chief obstacle in the way of success was Saul, and now that Providence had manifestly put him within the power of David, what more conclusive evidence to ardent followers of the true road to success could be forthcoming? Let David smite his persecuting foe, and the cause is won! Such was the road to success suggested by policy, self-interest, usages of Eastern warfare, and restless impatience of the ways of God. Against this David protests. It is his duty to abide God's time for entrance on his royal dignities. Even the slight liberty which David, on the impulse of the moment, took with the king in spoiling his garment became on reflection an occasion of self-reproach. Respect for office is a power in social life, being one form of reverence for law and order, and contributing to the easy maintenance of lawful authority; and therefore the levity of finding amusement for himself and others at a king's expense was inconsistent with the true Hebrew culture which indicates its regard for the finer sentiments of life by such prohibitions as, "Thou shalt not seethe a kid in its mother's milk;" "Thou shalt not speak evil of the ruler of thy people." It should be remembered generally that there is a seeming way to rapid success which is not the true way, and, vice versa, a tedious, painful way which is the right. David's superior discernment was fortunate for him, though doubtless his adherents were annoyed at his apparent timidity and, as they supposed, fastidiousness. Lot ungenerously made choice of the richest district in haste to be rich, but his uncle eventually was most successful (Genesis 13:8-11; Genesis 14:11, Genesis 14:12). On the other hand, Moses refused the temptation to become possessed of the honours and riches of Egypt, and finally was raised to the highest position a servant of God could occupy (Hebrews 11:24-26). Our Saviour might have gained a vast following and been regarded by the authorities of Jerusalem as their Messiah had he only accommodated his standard a little to their wishes; but now he is Lord of millions. The apostles constantly resisted inducements to achieve an immediate success by lowering their standard of preaching to the tastes of men, and so lost some (Galatians 3:1-4) disciples; but the result has been most blessed. In Church organisation, modes of worship, and methods of labour it is possible to devise means by which at first a large accession shall be made to the ranks of nominal Christians, yet at the same time wrong may be done to the claims of order, purity, reverence, and truth, which wrong will be avenged in years to come by corruption of manners, low spiritual tastes, and possibly apostasy from the truth. In matters of business men often see an easy way by which wealth may be speedily won, and, in preference to the slow and steady process of honest toil, it may be chosen to the ruin of the soul. Simple, earnest waiting on Providence, doing daily work as it comes, not seeking to force matters by any act that conscience would condemn, is the course suggested by the conduct of David and all who fear God.
1 Samuel 24:8-15
Discrimination in relation to men, truth, and vocation.
The facts are—
1. David follows Saul out of the cave and pays him homage.
2. He remonstrates against Saul heeding the lies of slanderers, and declares to him how he had just spared his life.
3. Exhibiting the skirt of the robe in evidence of his words, and appealing to God, he protests his innocence of purpose.
4. He, while admitting his own insignificance, commends his cause to the justice of God, and prays for deliverance. If we take into account what human nature is under provocation, and the rough and painful life of David at this period, we shall not fail to admire the generous, highly spiritual tone of his conduct on this occasion. It is a remarkable instance of real conformity of spirit with Christian requirements among those in ancient times not blessed with our advantages. It is also a remarkable testimony to the value of these virtues that men, without dissent, admire the beautiful spirit of David, even though in many instances they have not the will to act likewise in analogous situations. But the general teaching of the section may be arranged in the following order:—
I. DISCRIMINATION OF CHARACTER IS A PRODUCT OF TRUE GOODNESS, and is ESSENTIAL TO SUCCESS IN DEALING WITH MEN amidst the difficulties of life. David was a man of valour, of deep piety, and of keen discernment. His intense love of righteousness was not attended by a hasty and harsh condemnation of Saul's conduct, evil as it was. While keenly alive to the wrong Saul was doing him, and recognising that One above visits every evil doer, he nevertheless in his first words to Saul recognises the fact, which doubtless through Jonathan and others he had ascertained, that there were greater sinners in this sad business than Saul. "Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?" He knew how the unhappy king had departed from God, and subsequently had become melancholy, and at times almost insane, and he understood how the original wicked envy was associated with this sad fall from God's favour; and hence, apart from the reverence cherished for the office of king, he could not but commiserate his persecutor. Saul, in the judgment of David, was now but a mere tool in the hands of cunning, unscrupulous men at court, who basely roused the enmity of the unfortunate monarch by inventing lies concerning the intentions of David. Discrimination of character may find abundant scope in every man's life. How much it is lacking is obvious when we reflect on the wholesale condemnation often passed on individuals and communities. Accidental association in public life is frequently the sole basis of a common judgment. Much of the faulty training of families and imperfect education in schools is to be ascribed to this source, while errors in this particular are the cause of manifold mistakes and disastrous failures in private life. It is due to others, as also safe for ourselves, that we act on our Saviour's exhortation, "Judge righteous judgment." David was just to Saul in regarding him as the weak instrument of stronger wills; as was our Saviour just to a misled people when he charged the scribes and Pharisees with hindering them from obeying the gospel (Matthew 23:13). A certain development and balance of the intellectual faculties are requisite to discriminate character. It is to be feared that very little attention is paid to this kind of culture in many homes and schools, and consequently there are thousands in a far worse position for the great conflict of life than they need be. But where ordinary capacities for discernment exist, true piety will insure their right and just exercise; for religion raises the whole moral tone of a man, and gives a superior moral element to our judgments on the motives and conduct of men. The gift of "discerning spirits" is of much value still in the Church of God and in daily affairs.
II. OUR JUDGMENT ON THE LANGUAGE OF THE BIBLE SHOULD BE REGULATED BY REGARD TO THE SPECIFIC KNOWLEDGE ON WHICH IT IS BASED. David discriminates between the weak and sinful Saul and the cunning, determined men who used him as a tool for their wicked schemes. The language employed by him here in reference to Saul is mild and tender—recognising wrong, but expressive of the conviction that his actions were now not responsible in the same degree as when he disobeyed the command of God through Samuel. In the Psalms we have other language—strong, severe, withering—intended for "men set on fire, sons of men whose teeth are spears and arrows, and their tongue a sharp sword" (Psalms 57:4). "Deceit," "fraud," "lying lips," "poison of adders," tongues "set on fire," that "wrest words" and "love all devouring words," are the terms used to indicate the motives and purposes of the men prompting the action of Saul. Now as we find the explanation of the mild language in the intimate knowledge which he had of the weakness of his enemy, and the use which stronger wills were making of him, so, by the same rule of interpretation, ought we to allow an appropriateness of other and more severe language to men so utterly vile as these were known to be, and to whom he alludes in verse 9 and 1 Samuel 26:19. Too often Christian men, and especially unbelievers, read the strong language of the Psalms as though it were expressive of sentiments ordinarily entertained towards any who might differ from David; and it is viewed as in contrast with his address to Saul and the precepts of Christ. The unreasonableness of this judgment is evident when we only consider what David knew these men to be, and to be aiming at. They were deliberate, calculating liars, knowing by his deeds, by Samuel's approval, and by his pure and useful life, that he was a chosen man of God, and yet endeavouring by false representations to blast his reputation, to incite a moody king to slay him on account of his vileness of intention, and, in fact, to frustrate the purpose which God had announced through Samuel, and of which Jonathan, Gad, Abiathar, and others were aware. A baser, more cruel and cowardly conspiracy against character, life, and national welfare can hardly be imagined. The knowledge of these specific facts renders David's wrath and indignation most holy, and, in view of what would be the calamity to Israel should they succeed in annulling the purpose of God as declared to Samuel and made known to David and others, the Church can say Amen to the Psalms. This principle of interpretation is wider than the case before us. None of us dare use towards others the severe language of Christ's denunciation of the scribes and Pharisees, because we have not the minute knowledge of motive and internal, irreclaimable deceitfulness which was clear to his eye; but his view of what is hidden from us rendered his words just and good. Also, the language used with reference to the necessity of atonement, the manner in which it is made, and the conditions on which it becomes available for those made acquainted with it, should be considered reverently, as being founded on an intimate knowledge on the part of God of very many facts pertaining to moral existence, the interrelation of all moral beings, and the administration of a government stretching through all time and place, which necessarily at present escape our observation. The same principle may apply to much of the language in reference to the future condition of the wicked. Even the right interpretation of historical matter in many dubious cases may depend on facts which to the writers were well known, but to us are unknown. It would be useful to direct attention to the conditions of a right understanding of the Bible, embracing in the purview moral health, attained by the quickening of the Holy Spirit, caution, reverence, regard to its spiritual aims, its fragmentary character, its progressive teaching—especially sympathy with its purpose.