EXPOSITION
The contents of this chapter belong to a period of time subsequent to the taking of the fort of Zion, and find their parallel in 2 Samuel 5:11-25. But if found here in the same order of place as there, they would have followed upon 1 Chronicles 9:9; Keil attributes this difference to the desire of our compiler to represent the bringing of the ark to Jerusalem as David's first undertaking on becoming king of the united people. Considering the contents of this chapter, and remembering that it stands between the unsuccessful attempt to bring home the ark and the final successful bringing of it, it would seem a far more natural thing to suppose that this suggested its present order; for compare 1 Chronicles 15:1, 1 Chronicles 15:2. The parallel is very close. As far as to the word "Elishua" (1 Chronicles 15:5), there is no difference in the least degree material, except that the word "concubines" is found in Samuel, and preceding the word "wives" of our 1 Chronicles 15:3 (yet see 1 Chronicles 3:9). The two names Elpalet and Nogah are also not found in the parallel, but our compiler is consistent with himself; for see 1 Chronicles 3:6, 1 Chronicles 3:7. Further, our 1 Chronicles 3:12 states that the idols of the Philistines were by David's command "burned with fire," while the Hebrew text of Samuel only states that "David and his men removed them" ( וַיִּשָׂאֵם), where the Authorized Version incorrectly translates "burned them."
1 Chronicles 14:1
The Kethiv abandons here the invariable analogy of Chronicles, and reads Hiram for "Huram," which latter form, however, is replaced in the Keri. Beside this Hiram or Huram, the king, there was another Hiram or Huram, the same king's chief artificer, and whom he sent to the help of Solomon (1 Kings 7:13, 1 Kings 7:40; 2 Chronicles 2:13; 2 Chronicles 4:11, 2 Chronicles 4:16). The willing aid which this king lent to David on this occasion, in supplying cedar timber and workmen, was "the commencement of that amity between the Tyriaus and the Hebrews, so mutually advantageous to the two nations, the one agricultural and the other commercial" (Milman's 'History of the Jews,' 1:239). The meaning of the name Hiram is probably "noble," or "high.bern." This disposition, at all events, he seems to have illustrated in his generous friendship to David, Solomon, and their people. Very little to be relied upon is known of him outside Scripture, but his reign is said to have extended from B.C. 1023-990.
1 Chronicles 14:2
Was lifted up. The passage in Samuel reads נִשֵׂא, the Piel conjugation. The present form is obscure, נִשֵׂאת. It may be considered either an irregular Niphal third pers. fem.; or Niphal infin, absolute (2 Samuel 19:43); or possibly even an irregular Piel form, in which case the pronoun "he" will need to be supplied as the subject. Supposing that any special connection subsists between this and the previous verse, it is not necessary to consider it remote. Then, as now, the building of a house for one's self, much more the building of a noble palace on the part of a king, is an indication of feeling settled and "confirmed." It was a partial indication of the "lifted-up kingdom" that the king should have a palace of unwonted magnificence. This must have weighed all the more in the case of a nation which, not for its sacred things, nor for its king, nor for its people, had ever had as yet any adequate and worthy housing,
1 Chronicles 14:3
David took more wives. As matter of course, we do not look in this connection for any remarks to be made by the writer condemnatory of David's enlargement of the harem, or of his having an harem at all. Yet it is open to us to note how, at a time when polygamy was "winked at," and no sin was necessarily to lie on this account at the door of David, yet by this very thing he was undermining the peace and unity of his own family, the comfort of his declining years once and again, and the very stability of his house in the days of Solomon his son. The less necessitated we are to regard David's polygamy in the light of individual sin, the more emphatic in the light of history does the tendency of the practice proclaim itself as thoroughly and irredeemably bad.
1 Chronicles 14:4-7
The names of his children which he had in Jerusalem. The names of the children born to David in Hebron are given in 1 Chronicles 3:1-4. For a comparison of this list with that of 1 Chronicles 3:5-9, see that place. It will be observed that the present list agrees with that of Samuel in respect of eleven names, and with 1 Chronicles 3:5-8, so far as number goes, with all thirteen.
1 Chronicles 14:8-12
An important victory over the Philistines.
1 Chronicles 14:8
David… went out against them. From a careful comparison of this passage with the parallel and with 2 Samuel 23:12-14, it appears likely that the meaning is that "David went out against them" after having "gone down" first to the "hold," probably at the "cave of Adullam" (1 Chronicles 11:15-17). When it is said that the Philistines went up to seek David, the sequel makes it evident that they did not seek him as friends. And it is to be remembered that the Philistines held territory near Jerusalem at this time, and to the north of it (1 Samuel 31:7-9).
1 Chronicles 14:9
Spread themselves. The root, פָשַׁט appears here for the נָטַש of the parallel place. So also again in 1 Chronicles 14:13 of this chapter. In the valley of Rephaim; i.e. of giants, though some translate "healers," and yet others "chiefs." Though not Canaanites, they once held portions of Canaan. Their origin is very uncertain. Kalisch thinks they were descendants of Japheth (Genesis 14:5; Genesis 15:20; Deuteronomy 2:9-11; Deuteronomy 3:11). The "valley" was south of Jerusalem, but whether more south-east or south-west is not certain; probably the former (Joshua 15:8; Joshua 18:16; Isaiah 17:5).
1 Chronicles 14:10
David inquired of God. The "inquiring" was made, as matter of course, through the high priest, and not merely, as we should say, in private prayer ( 1:1, 1:3; 20:23, 20:27; 1 Samuel 23:2, 1 Samuel 23:4; 1 Samuel 30:8; 2 Samuel 2:1). The directness of the Divine answer was some echo of the old reply when Judah was authorized to go up against the Canaanites ( 1:2).
1 Chronicles 14:11
Baal-perazim; literally, master of breaches. Gesenius traces this meaning, through the intermediate idea of "possessor," to that (in this case, that place), which "possesses," i.e. is the subject of such a signal overwhelming as is here described, the scene of overwhelming defeats, like the irresistible rush of waters (Isaiah 28:21).
1 Chronicles 14:12
And when they had left their gods there. The parallel translates more literally, "And there they left," as we might also do here; and goes on to read" their images," in place of "their gods" (2 Samuel 5:21). These they burned with fire, according to the command of Deuteronomy 7:5, Deuteronomy 7:25.
1 Chronicles 14:13-17
Another victory over the Philistines.
1 Chronicles 14:13
In the valley; i.e. the valley of Rephaim, as is expressly stated in the parallel place, though left in no obscurity here.
1 Chronicles 14:14
Go not up after them; turn away from them, and come upon them over against the mulberry trees. The meaning of the directions as here given is sufficiently evident, yet it is somewhat more forcibly expressed in the parallel place, "Thou shalt not go up," i.e. "against the Philistines" (see our tenth verse, and note the form of David's inquiry); "but fetch a compass behind them." The mulberry trees were evidently behind the Philistines. The Hebrew word for the trees here spoken of is הַבְּכָאִים, and the correct rendering of it is probably neither "mulberry" nor, as the Septuagint and Vulgate translate, "pear" trees. But judging from the probable derivation ( בָּכָה, to weep), they were trees of the balsam species, and it seems that this is as far as we can safely conjecture. One of the latest authorities pronounces it an "unknown species." The tree, strange to say, is only mentioned here and in the parallel place. A summary of opinions as to the tree intended may be found in Smith's 'Bible Dictionary,' 2:439, and this is just sufficient to show that it is not as yet identified with any semblance of certainty. However, it is easy to understand hew the balsam species, from which the exuding gum resembles "tears," might come by the name set forth in the present Hebrew root.
1 Chronicles 14:15
A sound of going. This is net a mere generic or longer form of expression to signify a sound itself. There is significance in the word "going." The sense of the Hebrew word would be thrown out more emphatically by such a rendering as, the sound of steps (literally, stepping). When the motion of the agitated leaves simulated the sound of steps, the stepping of men, then David and his army were to step forth to battle. Though the root of the "stepping" spoken of as heard in the trees is not identical with that of the "going" repeated twice in the remainder of the verse—Then thou shalt go out… for God is gone forth—yet it does alliterate to some extent with it, and rather creates the impression that it was intended to do so. However, the parallel place does not sustain this impression, inasmuch as a different word, "Thou shalt bestir thyself," is there employed, in place of the first occurrence of our supposed alliteration, in the clause, "Thou shalt go out." There is something stirring to the imagination, and probably it was felt so by David and his men, in the signal unseen yet not unheard, and in a sense not of earth, but midway between earth and heaven. The very various voices of the various trees, according to the character of their foliage, may well set poetry going, and startle or fascinate imagination, as the case may be. The music of one tree or grove is as different from that of another as can be—listen to the difference between the melancholy plaint so unceasing of some plantation of firs, and the multitudinous, silvery, rippling of but one white poplar of good size. Presumably the sound in the present ease more resembled that of the steady tramp of them that march.
1 Chronicles 14:16
Gibeon. The parallel reads Geba. As Geba and Gibeon were both situate very near to Jerusalem (on the north), as well as near to one another, both texts may be correct, and each mean what it says. But Isaiah 28:21 confirms the reading Gibeon. It is evident that Gibeon was no appropriate resting-place for the ark (1 Chronicles 13:3, 1 Chronicles 13:4; 2 Chronicles 1:3). The nearness of the Philistines' approach to the city of Jerusalem marks their daring on the one hand, and the loud call now for the merciful interposition of Jehovah on behalf of his people. Gazer. Hebrew גָּזְרָה, both here and in the parallel because of the accent. Else the name is Gezer ( גֶּזֶר). It was about two hours distant from Gibeon, and to the north of it (Joshua 10:33; Joshua 12:12; Joshua 21:21; 1:29; 1 Chronicles 20:4), or "four Roman miles northward from Nicopolis ('Onomasticon'); now the large ruin of Tell Jezar".
HOMILETICS
1 Chronicles 14:1, 1 Chronicles 14:2.-An important instance of the presence of the perceiving heart.
There is an obscurity about Hiram which certainly does not serve to diminish interest in him and his place in this narrative. The obscurity referred to affects, not merely himself and his reign, but rather what we now have to do with, the time, occasion, manner, of his introduction to David, and the commencement of the warm friendship between the two. This place, with the parallel, is the earliest scriptural mention of Hiram. Later allusion to him (1 Kings 5:1) drops the significant testimony, "For Hiram was ever a lover of David." This was in the time of Solomon, and goes some way to remind us of other instances in which David won an ardent and generous affection from his fellows. The power to evoke this some natures possess in a high degree. All, however, that we know for certain is that Hiram, hearing of the rising fame of David, and no doubt aware of very much that had led on and up to it, from the time of Goliath, sent "messengers" to him. Their first messages consist presumably of hearty congratulations, and then go on to give assurance of Hiram's readiness to help, by material and by workmen, to build a worthy royal house for David. It is scarcely to be supposed under these circumstances that Hiram had not received intimation, more or less direct, that David would be likely to be in want of these things. Yet, whatever intimation Hiram had received, his response is large and gracious and full of free will. Something in this David saw, which perhaps no one else saw, but well worth notice.
I. DAVID SAW THAT ONE CONTINUOUS PURPOSE OF GOD WAS MOVING ON. It was one that affected "his people Israel." Israel he had chosen, Israel he had for his peculiar people, in Israel he had a fixed purpose, to this already for long ages he had held, and the ancient promise and covenant had been a growingly plain performing. This continuity by itself riveted attention, and brought a doubting, tired spirit home again to a strong peaceful faith, when any other circumstance, though it should seem but a trivial one, served to remind of it. Ought we not to be herein reminded of such things as these? —
1. That all God's purposes, yes, all those that affect us as individuals only, are consistent, determined, marked by a faithful continuity in this respect, that they do not cease, do not determine, till they have fulfilled their appointed part. This may be less than we thought, if we thought at all, or it may be more. It may be different from what we thought, if we thought at all; and very certainly may be different from what we wished, because we so readily wish without any sovereign reason guiding our wish. But each little purpose, so to speak, of the Divine mind—little in our mistaken estimate—runs out to its end, and does not miss of the designed end.
2. That assuredly there must very often be Divine purpose in what happens, and as we think merely happens, in our experience. For the man who honestly believes in a supreme Governor of his life, this must commend itself to reason. And what seriousness, reverence, sacredness, dignity, and deep-drawn consolation would it yield to any life, as fervently to believe this, so habitually to remember it!
3. That those purposes are upon a large scale. They affect the whole family in the individual, the whole community in the family or the class, that may be visibly and proximately the first affected, and so on, till the entire race shares in the advantage, and all the long-drawn-out subsequent ages illustrate its beneficence, as was literally the ease for the whole world in the treatment and the checkered history of Israel
4. That, because of the large, scale on which Divine purpose is schemed:
(1) It may easily elude our notice altogether if we are not very heedful.
II. DAVID SAW THAT CERTAIN DIVINE PROVIDENTIAL METHOD WAS BEING OBSERVED. In the first place, an individual human kingdom, a personal dynasty, is being "lifted up" for "the sake of the beloved people and the settled purpose." Never was there such a comment, such a clear criticism on the "Divine right of kings." Kings and the right of kings, it would certainly seem to be here testified, are means to an end, and then only is the right most Divine when used most divinely, and under most solemn sense of responsibility. The "people Israel" are those whom he loves, are what he loves. It is not the "kingdom," nor the government, nor the land, nor the national bent and genius, nor even the king himself merely as such, that he loves, but the "people" Israel. "All is for their sakes," as St. Paul in later times said. This kingdom of David, this dynasty which he represented, of which he was to be such a brilliant exponent, were to count nothing in and of themselves. They were for the sake of something else. But passing this greater general consideration, in the second place, David saw tokens of Divine providential method in the willing heart, willing hand willing speech, of a neighbouring king The willingness and the generosity may not have been altogether unknown, but when all the circumstances were combined, and when we remember the exceptional position of Israel among nations that often wondered at Israel's God, often envied Israel's unseen mighty protection and defence, there could scarcely have been many precedents, scarcely many parallels, to be quoted. All the rather was David secretly in deepest heart convinced of the reality of Divine interposition, of providential forces at work. When we allow that Hiram had received some "hints" and some intimation of the likely desire of David to build a house worthy of his people and royal state, we have gone as far as we are warranted in going. And to set against all the rest, if not against this also, we have here David's evident language, and the evident meaning and drift of it. David "perceived" certain things when Hiram "sent messengers,… and timber," or promise of it, and "masons and carpenters," or promise of them, and these "to build him," forsooth, David, "a house." He "perceived" that something unseen was here—a power, a hand, a person invisible, at work. That all this kindness should have come upon him; and that all this glory should be about to come upon him, and the quondam shepherd-boy, and more recently hunted refugee of mountain and cave and wilderness, should be about to be magnificently mansioned,—was demonstration to him that a mighty and benignant providence was at work; that it was bent on its own old purpose, and advancing by its own new methods as well. He found that Hiram's heart was in the hand of some One, nor did he mistake whose hand that must be, even the hand of him who holds all hearts. And as to that house that was to be, now at a glance he saw and spake it, "Except the Lord build the house, they labour in vain that build." He was convinced that God was building.
III. DAVID RECOGNIZED MOST FULLY THE PRINCIPLE OF WHAT WE CALL HUMAN. INSTRUMENTALITY. He recognized it now in a twofold sense. It is the same twofold sense we ever need to bear in mind and carry out in practice.
1. With deepest humility, with most unreserved confession, David pronounces himself, in all his growing power and likely splendour, the servant of God and his people, the instrument in the mighty and the good hand of God, the authorized means to a great end. That is all. That was honour for him, and honour enough. The Lord has confirmed "him king" over Israel, and "his kingdom" is lifted up on high, not for his own sake, not for any merit of his own, not for self-aggrandizement, not to feed personal luxury, pride, ambition, not for any most flattering, mysterious reason, but for his people Israel! When we do remember that we are servants of God, we cannot too well remember this—that it is this very relation we hold—of servants. We are to inquire for and to do, and to speak his will, and to have the least possible of our own.
2. He "perceives" that he is being made use of in order that he may fall in more than ever with God's work and service. His humility is real, therefore it does not swamp his sense of duty and responsibility. In one breath he admits himself only the instrument, but one divinely raised up, divinely fashioned, divinely called; and therefore he is both the more stirred to duty and sustained by the strongest sense of support. The really humble servant proves the really faithful servant. Happy David, that herein too the Lord had given him an heart to perceive and understand!
1 Chronicles 14:8-12.-The type of enmity on the alert, foiled by watchfulness and prayer.
From the conduct of our foe, not less than of the best friend, may we sometimes learn lessons of supreme importance and interest. Feeling and action both own to possibilities not seen on the surface, and seldom disturbed in their solemn depth. They are, however, always liable to be evoked, and, when evoked by any of the forms of enmity, they are almost sure to show in their own more intensified forms. It cannot be maintained that enmity is a mightier impelling principle than love, that the force of the one intrinsically surpasses that of the other; the contrary of this is to be maintained. But a very mighty force it is, and it has signal power to prevail in any conflict where indifference, lax energy, or but a slightly diminished watchfulness characterizes the object of it. Something of the skill of enmity and of its habit is set before us here, and what is said suggests to thought much left unsaid. We have here a little wayside picture of enmity. And we may observe in this aspect of the history —
I. SIGNS OF WATCHFUL OBSERVATION ON THE PART or AN UNREMITTING ENEMY. Men like to be at their ease, and rapidly does the tendency grow, We like to rest on our oars, and delicious awhile are sensation and thought. And these resting-times and resting-places are not merely welcome; they are necessities at certain intervals, they are the appointed rewards of certain conflicts and victory, and they are the preperation for fresh effort. On the other hand, life is spent here in the presence of the foe, and one of watchful observation—the children of light not so wise in their generation nor so awake as he. Keen is the eye of enmity. It searches all round its own armoury for the weapon fittest for its purpose, and all round its opponent's armour to find the joint of his harness. And now, nothing goes on with David and Israel but—the Philistines know it, and take care to know it.
II. SIGNS OF CIRCUMSPECT AND FAR-SEEING OBSERVATION. The Philistines, whose chief leader we are not here told, do no doubt take great care to be apprised of all that is going on within the kingdom of Israel. And they can afford to let much pass without any counter moves on their part. They learn much, but it awakens no keen anxiety, no special interest, no practical activity. But an unusual note is heard at last; it is the note of warning; they hear it as the note of opportunity sounded, and of opportunity that must not slip by. They cannot afford to be inactive now. It is a time when, even if all depended on one throw, that throw must be ventured. They had known David as a boy; as a remarkable young man, but with a very doubtful future; as a persecuted refugee; as a very rising man; as king of part of a people; but the critical and vital point was now at length, when they "heard that he was anointed king over all Israel"—king over a united people, king over a people the whole of whose resources were now available and could be wielded as by one arm, king over a people of one mind and one enthusiastic heart. And this was what the wisdom of the enemy was equal to—to see and act as though it saw that the hour of a united enemy was the hour to strike, if haply it might break the power of that enemy at one stroke, or otherwise, that it was the hour most to be feared for himself. One sang —
"And Satan trembles when he sees
The weakest saint upon his knees?
But there is another time when Satan trembles, and that is when he sees his enemy united, and the ranks of his enemy held well together. That "trembling" would be both more and more apparent but for the prompt and unequivocal activity he brings to bear on the situation, while others were but "trembling."
III. SIGNS OF PRACTICAL AND VERY DETERMINED RESOLUTION. Difficulty, danger, critical responsibility, disarm many, but arm these Philistines. The courage, the practical wisdom, is to be noted, though it be in a bad cause, in order that these may be the rather learnt and copied for the good cause. These Philistines do not timidly wait and put off a doubtful dangerous day; they court the conflict; they go "up to seek David;" they offer battle and give the challenge. Little time is lost before they are "spread" in battle array and everything is ready for the decisive verdict. Evident stress also is laid upon their unity. It is not only said that "all" the Philistines went up to seek David, but it is written by the historian as though the emphasis of a significant antithesis were intended. When the Philistines heard that David was anointed king over "all" Israel, they "all" went to seek him.
IV. SIGNS IN ALL THIS OF THE DERIVATION OF VERY MUCH OF HUMAN ENMITY. Strong is the resemblance both of nature and of method between the hostility of human foe and that exhibited by the source of all evil. It is abundantly well to note this resemblance, for could we persuade ourselves to see in our own malignant dispositions, ill will, and hostility the features that are then striving only too successfully to take form of the dark original of all evil, we should dread the presence in us, and dread few things more. The short gratification of that which must be, under any circumstances, ruled the lower side of our nature, would be then instinctively acknowledged too dearly bought, when the eye, the lip, the thought, the strong force of purpose, and the hand must all be lent to one in the background, so odious in himself, and so tyrannical as soon as ever his hold is once yielded to. The shapes and methods assumed by human enmity are in reality often nothing short of accurate copies of those of the great foe of God and man. Surely it would act as a deterrent influence in many a mind not yet gone too far, and in which it was not yet too late to interpose, if it were distinctly seen that as much as love, goodness, and friendship are of God, so much are hate and all the kinds of malignity, and in general enmity to a fellow-creature, of the devil. Let us observe, on the other hand, in this portion of the history, the foil of David in the presence of that enmity.
1. Here is proof of a wakeful ear. Many an opportunity is lost for want of "ear to hear." And some things the most essential to hear are crowded out unheard because of the rush of sounds to the ear, hollow as ever sound could be. But the wakefulness of an open ear is here, and the irreparable does not happen, and the disastrous stroke does not fall upon a whole kingdom and people ere yet the tidings of the danger have reached the responsible persons. David might now have said, with the prophet (Isaiah 50:4), "He wakeneth morning by morning, he wakeneth mine ear to hear as the learned." And how much depends on this daily opening of our ear, and this opening of it in the morning, before the dangers of the day's life have opened upon us, instead of that opening of it that may come perforce at evening, or in the very night, or after some startling calamity, when all except the dead have no choice but to hear! Though Jesus first warned us, and after him some of the most solemn connection of all Scripture repeated the strain, how much do we lose by altogether under-estimating the message of the words, "He that hath ears to hear, let him hear"!
2. Here is proof of wakeful care. The enemy's daring front and adventurous challenge scarcely anticipate David's firm front and readiness to accept the challenge. His preparedness is quite as noticeable as their initiating energy. Some initiating energies have much cause to repent of themselves, and court their own destruction; and it proved so now for the Philistines. The victory does not often lie with those that are "first in their own cause." David does not live every hour all in a tremble of apprehension and suspicion, it is true; but it is also true that he has wisely not allowed himself to live forgetful, unheedful of the constant proximity of a constant foe. He is not now caught napping. He is not found now lapped in luxury. He is not betrayed as one living in a fool's paradise, lulled in false peace, mistaking security for safety, choked by pride in the height and dignity of his position, and deceiving himself as though he were the unassailable and unimpregnable itself. The sound of alarm entered full sonorously into his ear, but no panic of alarm entered into his heart. Does the "foe" seek him, and insolently and defiantly scan his proportions and his armour? he does not forget that old matter of Goliath and the sling and stone on the one hand, nor is he the man, either by character or by the emergence of unguarded position, to hide himself or to have a moment's inclination to hide himself, but he "goes out to meet" the foe, well prepared to face him and, if God speak the word, to encounter him also in actual conflict. Nor does he forget the spirit of the old confidence and the source whence he derived his own confidence. "Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the Name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied."
3. Lastly, here is proof positive of prayer. David has shown the courage of the man and of the king and of the commander of God's people and army. He presents himself and them in front of the foe that courts the trial of battle. But before he lifts a hand, strikes a blow, draws a sword, he asks of the Lord. He asks for knowledge of duty, "Shall I go up?" He asks for warrant of the language which he may hold to his own people and to the defying foe. "Wilt thou deliver them into my hand?" This last thing he had been permitted to add in his forewarning to Goliath of what awaited him: "This day will the Lord deliver thee into my hand; and I will smite thee… that all the earth may know that there is a God in Israel... for the battle is the Lord's" (1 Samuel 17:45-47). And he wishes to be able to do so again. There would be great advantage in being able to use confident language on the matter on this occasion also. God had occasionally permitted his own people to go to defeat (as he certainly does for our discipline and for after advantage permit us often to find defeat awhile), so that David might desire for his own heart's sake to be assured that this was not going to be the case now. But there was other reason why authority to speak on the matter of victory certain would be great advantage. He announces it to the foe, and it comes true, and then strikes a deep, lasting residuum of terror and of reverence for the next like occasion. He announces it to his own people, and it comes true; and with what confidence both towards their God and towards their king does it invest them in many a future! Prayer brings blessing, prayer brings knowledge, prayer strengthens and exhibits to just view that connection between himself and his weak creature and child, which the condescending Hearer of prayer loves to acknowledge.
1 Chronicles 14:13-17.-The faith that is content to leave self in the background and unhesitatingly obey God.
One of the most remarkable of the characteristics of Scripture is its freedom from repetition and monotony, even when engaged on subjects that may very closely resemble one another in their matter. In the present instance, the connection, the subject, the time, all closely correspond with what has immediately preceded, and the important event or issue is identical. Yet how greatly the scene differs, and with what exceedingly quickened interest do we read of this second appearance and challenge of the Philistines I The general facts of the situation are still the same. The courage and determination, however, of the Philistines in repeating their attack so soon, and after so thorough and crushing a defeat, show well the stuff of which they were made, and offer an additional touch to the picture. David on his part repeats his inquiry addressed to One whom he had come to be well persuaded was "the God of his salvation." From this point the course of events differs and pursues a new and unwonted direction. David is divinely assured of victory over the enemy, but he is directed not to go up in the face of that enemy. He is to go to some plantation of trees, to await there a certain sound in them, to take that as the omen and sign that God is his Leader and the Leader of his hosts to the battle, and then to make his attack. Faith and practical obedience follow on the part of David, and the enemy suffer a great defeat, while David's fame sustains great advancement. Let us notice some special peculiarities that mark the ordering of this battle, and observe the probable lessons of them.
I. A DISTINCT LESSON OF PUTTING SELF INTO THE BACKGROUND. As surely as there are cases innumerable when the active exercise of our best practical powers is the appointed and expected test of our earnestness and reality, so surely are there some cases when we are permitted, invited, nay, even commanded, to approve a dutiful spirit, in "standing still to see." Vast is the difference between the man whose disposition it is always" to stand still and see," and him who, when the command comes, can consent to renounce the endeavour and the effort and the force of self, and so "stand still and see." The one is the disposition of supineness and even sloth, the other calls for the exercise of a very high measure of self-command and temperate restraint. The instance before us is remarkable in this aspect on every account. It is a warrior, who is to lay aside some of the most characteristic qualities of the warrior. He is not to foresee, not to provide, not to prepare, for the battle! It is a warrior, who was to the manner born, and who has intrinsically not a few of the highest gifts of the warrior. It is a warrior the very day before the battle, when desire and chivalry and courage are near their height. It is a warrior also the day after an engagement; he, together with his hosts, is flushed with triumphant conflict, elated with success, and feeling that he is safe for another decisive victory. Nature tells us of such a man and of such a host, that they burn for the fray. The Divine word, however, told them now that they must count themselves and their martial ardour and their very bravery as nothing. As little like brave soldiers as possible, they are not so much as to confront their foes face to face, but to steal unawares to the rearward of them. The battle is to be won, but it plainly is not to be by the strength of human arm, nor by the force of human wisdom. It will be won in a way to humble the pride of self, to cast self into the shade, most of all to lower it in its own deep conviction, and to exalt the presence and power of another.