Such then was Saul's conduct in the affair of Amalek. The next incident in the narrative is the communication that took place regarding it between the Lord and Samuel. Speaking after the manner of men, G.o.d said, It repented Him that He had set up Saul to be king. That these words are not to be explained in a strictly literal sense is evident from what is said in ver. 29: "The strength of Israel will not lie nor repent, for He is not a man that He should repent." The intimation to Samuel was equivalent to this: that G.o.d was now done with Saul. He had been weighed in the balances and found wanting. He had had his time of probation, and he had failed. He was joined to his idols, and must now be let alone. This last and very flagrant act of disobedience settled the matter. "My Spirit shall not always strive with man."

How did Samuel receive the announcement? "It grieved Samuel, and he cried to the Lord all night." It is the same word as is translated in Jonah, "It displeased Jonah." But there is nothing to show that Samuel was displeased with G.o.d. The whole transaction was disappointing, worrying, heart-breaking. Doubtless he had a certain liking for Saul. He admired his splendid figure and many fine kingly qualities. It was a terrible struggle to give him up. The Divine announcement threw his mind into a tumult. All night he cried unto the Lord. Doubtless his cry was somewhat similar to our Lord's cry in Gethsemane, "If it be possible, let this cup pa.s.s." If it be possible, recover Saul. And observe, Samuel had good cause to raise this cry on account of the man who would naturally have been Saul's successor. He must have had great complacency in Jonathan. If Saul was to be set aside, why should not Jonathan have the crown? On whose head would it sit more gracefully? In whose hand would the sceptre be held more suitably? But even this plea would not avail. It was G.o.d's purpose to mark the offence of Saul with a deeper stigma, and attach to it in the mind of the nation a more conspicuous brand, by cutting off his whole family and transferring the crown to a quite different line. It took the whole night to reconcile Samuel to the Divine sentence. How very deeply and tenderly must this man's heart have been moved by regard for Saul and for the people! In the morning, his soul seems to have returned to its quiet rest. His mood seems now to have been, "Not my will but Thine be done!"

Next comes the meeting of Saul and Samuel. Samuel seems to have expected to meet Saul at Carmel--the Carmel of Nabal (chap. xxv. 2)--but, perhaps on purpose to avoid him, Saul hastened to Gilgal. And when they met there, Saul, with no little audacity, claimed to have performed the commandment of the Lord. That this plea was not advanced in simple ignorance, as some have thought, is plain enough from Samuel's reception of it and his rebuke. "What meaneth this bleating of sheep in mine ears and the lowing of the oxen in my ears?" Facts are stubborn things, and they make quick work of sophistry. Oh, says Saul, these are brought as a sacrifice to the Lord thy G.o.d; they are an extra proof of my loyalty to Him. Saul, Saul, is it not enough that thou didst allow the selfish greed whether of thyself or of thy people to overbear the Divine command? Must thou add the sin of hypocrisy, and pretend that it was a pious act? And dost thou imagine that in so doing thou canst impose either on Samuel, or on G.o.d? O sinners, you _do_ miscalculate fearfully when you give to G.o.d's servants such false explanations of your sins!

How long, think you, will the flimsy material hold out? In the case of Saul, it did not even enable him to turn the corner. It brought out a fact which he must have trembled to hear: that Samuel had had a communication about him from G.o.d the very night before, and that G.o.d had spoken very plainly about him. And what had G.o.d said? G.o.d had proceeded on the fact that Saul had disobeyed his voice, and had flown upon the spoil to preserve what G.o.d had commanded him to destroy. "Nay," says Saul, "it was not I that did that, but the people, and they did it to sacrifice to the Lord thy G.o.d in Gilgal." The excuse hardly needed to be exposed. Why did you let the people do so? Why did you not fulfil G.o.d's command as faithfully as Joshua did at Jericho? Why did you allow yourself, or the people either, to tamper with the clear orders given you by your King and theirs? "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Moral conduct is more than ceremonial form. "Because thou hast rejected the word of the Lord, He also hath rejected thee from being king."

This terrible word pierces Saul to the quick. He is thoroughly alarmed.

He makes acknowledgment of his sin in so far as he had feared the people and obeyed their words. He entreats Samuel to forgive him and turn again with him that he may worship G.o.d. He shows no evidence of true, heartfelt repentance. And Samuel refuses to return with him, and refuses to identify himself with one whom G.o.d hath rejected from being king. But Saul is deeply in earnest. He tries to detain Samuel by force. He takes hold of his mantle, and holds it so firmly that it rends. It is a symbol, says Samuel, of the rending of the kingdom of Israel from thee this day, to be given by G.o.d to a neighbour of thine that is better than thou. And this is G.o.d's irreversible sentence. Your day of grace is expired, and the Divine sentence is beyond recall. One more appeal does Saul make to Samuel. Again he owns his sin, but the request he makes shows clearly that what he is most anxious about is that he should not appear dishonoured before the people. It is his own reputation that concerns him. "Honour me now, I pray thee, before the elders of my people and before Israel, and turn again with me, that I may worship the Lord thy G.o.d." Samuel yields. The abject wretchedness of the man seems to have touched him. But it is not said that Samuel worshipped with him. Samuel would no doubt continue firm to his purpose not to identify himself with Saul as king, or give him any moral support in his att.i.tude of disobedience. So far from that, Samuel openly superseded him in dealing with Agag; he went out of his way, and did an act which could not but appear a frightful one for a venerable prophet of the Lord. It is the voice of the real king that sounds in the command, "Bring ye hither to me Agag, the king of the Amalekites." We seem to see the royal prisoner advancing cringingly before that imperial figure, in whose eye there is a look, and in whose face and figure there is a determination, that may well make him quail. "Surely," says Agag, imploringly, "the bitterness of death is past." Spared by the king, I am not to fare worse from the prophet. Samuel knew him a merciless destroyer. "As thy sword hath made women childless, so shall thy mother be childless among women." And Samuel hewed Agag in pieces before the Lord in Gilgal.

"Cursed be he that doeth the work of G.o.d deceitfully, and cursed be he that withholdeth his sword from shedding of blood." It is a scene of terror. The swift retribution executed on the one king was but the sign of the slower retribution p.r.o.nounced upon the other. In the one case the doom was rapid; in the other it was deferred; in both it was sure. And have we not here a sad picture of that retribution which is sure to come on the impenitent sinner, and in the procedure of Samuel a foreshadowing of Him who cometh from Edom, with dyed garments from Bozrah, who will one day speak to His enemies in His wrath and vex them in His hot displeasure? Have we not here a foretaste of the opening of the sixth seal, when the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, shall say to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: _"for the great day of His wrath is come; and who shall be able to stand"?_

And oh! how little in that day will those plausible excuses avail with which men try to cover their sins to themselves, and it may be to others. How will the hail sweep away the refuges of lies! How will the real character of men's hearts, the true tenor of their lives, in respect they have set aside G.o.d's will and set up their own, be revealed in characters that cannot be mistaken! The question to be determined by your life was, whether G.o.d or you was King. Which did you obey, G.o.d's will or your own? Did you set aside G.o.d's will? Then you are certainly a rebel; and never having repented, never having been washed, or sanctified, or justified, your portion is with the rebels; the Father's house is not for you!

And now the breach between Samuel and Saul is final. "Samuel came no more to visit Saul until the day of his death; nevertheless Samuel mourned for Saul; and the Lord repented that He had made Saul king over Israel."

Saul is cut off now from his best means of grace--he is virtually an excommunicated man. Was it hard? Do our sympathies in any degree go with him? To our compa.s.sion he is ent.i.tled in the highest degree, but to nothing more. Saul's worst qualities had now become petrified. His wilfulness, his selfishness, his pa.s.sionateness, his jealousy, had now got complete control, nor could their current be turned aside. The threat of losing his kingdom--perhaps the most terrible threat such a man could have felt--had failed to turn him from his wayward course. He was like the man in the iron cage in the "Pilgrim's Progress," who gave his history: "I left off to watch and be sober; I laid the reins upon the neck of my l.u.s.ts; I sinned against the light of the word and the goodness of G.o.d; I have grieved the Spirit and He is gone; I tempted the devil, and he is come to me; I have provoked G.o.d to anger and He has left me; I have so hardened my heart that I cannot repent."

It is a terrible lesson that comes to us from the career of Saul. If our natural l.u.s.ts are not under the restraint of a higher power; if by that power we are not trained to watch, and check, and overpower them; if we allow them to burst all restraint and lord it over us as they will,--then will they grow into so many tyrants, who will rule us with rods of iron; laugh at the feeble remonstrances of our conscience; scoff at every messenger of G.o.d; vex His Holy Spirit, and hurl us at last to everlasting woe!

CHAPTER XXII.

_DAVID ANOINTED BY SAMUEL._

1 SAMUEL xvi. 1-13.

The rejection of Saul was laid very deeply to heart by Samuel. No doubt there were many engaging qualities in the man Saul, which Samuel could not but remember, and which fed the flame of personal attachment, and made the fact of his rejection hard to digest. And no doubt, too, Samuel was concerned for the peace and prosperity of the nation. He knew that a change of dynasty commonly meant civil war--it might lead to the inward weakening of a kingdom already weak enough, and its exposure to the attacks of hostile neighbours that watched with lynx eyes for any opportunity of dashing against Israel. Thus both on personal and on public grounds the rejection of Saul was a great grief to Samuel, especially as the rejection of Saul implied the rejection of Jonathan, and the prophet might ask, with no small reason, where, in all the nation, could there be found a better successor.

It was not G.o.d's pleasure to reveal to Samuel the tragic events that were to stretch Jonathan and his brothers among the dead on the same day as their father; but it was His pleasure to introduce him to the man who, at a future time, was to rule Israel according to the ideal which the prophet had vainly endeavoured to press upon Saul. There is a sharpness in G.o.d's expostulation with Samuel which implies that the prophet's grief for Saul was carried to an excessive and therefore sinful length. "How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?" Grief on account of others seems such a sacred, such a holy feeling, that we are not ready to apprehend the possibility of its acquiring the dark hue of sin. Yet if G.o.d's children abandon themselves to the wildest excess for some sorrow which bears to them the character of a fatherly chastening; if they refuse to give effect in any way to G.o.d's purpose in the matter, and to the gracious ends which He designs it to serve, they are guilty of sin, and that sin one which is greatly dishonouring to G.o.d. It can never be right to shut G.o.d out of view in connection with our sorrows, or to forget that the day is coming--impossible though it may seem--when His character shall be so vindicated in all that has happened to His children, that all tears shall be wiped from their eyes, and it shall be seen that His tender mercies have been over all His works.

It was to Bethlehem, and to the family of Jesse, that Samuel was to go to find the destined successor of Saul. The place was not so far distant from Ramah as to be quite beyond the sphere of Samuel's acquaintance. Of Jesse, one of the leading men of the place, he would probably have at least a general knowledge, though it is plain he had not any personal acquaintance with him, or knowledge of his family. Bethlehem had already acquired a marked place in Hebrew history, and Samuel could not have been ignorant of the episode of the young Moabite widow who had given such a beautiful proof of filial piety, and among whose descendants Jesse and his sons were numbered. The very name of Bethlehem was fitted to recall how G.o.d honours those that honour Him, and might have rebuked that outburst of fear which fell from Samuel, whose first thought was that he could not go, because if Saul heard of it he would kill him.

Well, it is plain enough that, with all his glorious qualities as a prophet, Samuel was but a man, subject to the infirmities of men. What an honest book the Bible is! its greatest heroes coming down so often to the human level and showing the same weaknesses as ourselves! But G.o.d, who stoops to human weakness, who fortified the failing heart of Moses at the burning bush, and the doubting heart of Gideon, and afterwards the weary heart of Elijah and the trembling heart of Jeremiah, condescends in like manner to the infirmity of Samuel, and provides him with an ostensible object for his journey, which was not fitted to awaken the jealous temper of the king. Samuel is to announce that his coming to Bethlehem is for the purpose of a sacrifice, and the circ.u.mstances connected with the anointing of a successor to Saul are to be gone about so quietly and so vaguely that the great object of his visit will hardly be so much as guessed by any.

The question has often been raised, Was this diplomatic arrangement not objectionable? Was it not an act of duplicity and deceit? Undoubtedly it was an act of concealment, but it does not follow that it was an act of duplicity. It was concealment of a thing which Samuel was under no obligation to divulge. It was not concealment of which the object was to mislead any one, or to induce any one to do what he would not have done had the whole truth been known to him. When concealment is practised in order to take an unfair advantage of any one, or to secure an unworthy advantage over him, it is a detestable crime. But to conceal what you are under no obligation to reveal, when some important end is to be gained, is a quite different thing. "It is the glory of G.o.d to conceal a thing;" providence is often just a vast web of concealment; the trials of Job were the fruit of Divine concealment; the answers of our Lord to the Syrophoenician woman were a concealment; the delay in going to Bethany when He heard of the illness of Lazarus was just a concealment of the glorious miracle which He intended by-and-bye to perform. One may tell the truth, and yet not the whole truth, without being guilty of any injustice or dishonesty. It was not on Saul's account at all that Samuel was sent to anoint a king at Bethlehem. It was partly on Samuel's account and partly on David's. If David was hereafter to fill the exalted office of king of Israel, it was desirable that he should be trained for its duties from his earliest years. Saul had not been called to the throne till middle life, till his character had been formed and his habits settled; the next king must be called at an earlier period of life. And though the boy's father and brothers may not understand the full nature of the distinction before him, they must be made to understand that he is called to a very special service of G.o.d, in order that they may give him up freely and readily to such preparation as that service demands. This seems to have been the chief reason of the mission of Samuel to Bethlehem. It could not but be known after that, that David was to be distinguished as a servant of G.o.d, but no idea seems to have been conveyed either to his brothers or to the elders of Bethlehem that he was going to be king.

The arrangements for the public worship of G.o.d in those times--while the ark of G.o.d was still at Kirjath-jearim--seem to have been far from regular, and it appears to have been not unusual for Samuel to visit particular places for the purpose of offering a sacrifice. It would seem that the ordinary, though not the uniform, occasion for such visits was the occurrence of something blameworthy in the community, and if so this will explain the terror of the elders of Bethlehem at the visit of Samuel, and their frightened question, "Comest thou peaceably?" Happily Samuel was able to set their fears at rest, and to a.s.sure them that the object of his visit was entirely peaceable. It was a religious service he was come to perform, such a service as may have been a.s.sociated with the other religious services he was accustomed to hold as he went round in circuit in the neighbourhood of Ramah. For this sacrifice the elders of Bethlehem were called to sanctify themselves, as were also Jesse and his sons. They were to take the usual steps for freeing themselves of all ceremonial uncleanness, and after the sacrifice they were to share the feast. A considerable interval would necessarily elapse between the sacrifice and the feast, for the available portions of the animal had to be prepared for food, and roasted on the fire. It was during this interval that Samuel made acquaintance with the sons of Jesse. First came the handsome and stately Eliab. And strange it is that even with the fate of the handsome and stately Saul full in his memory, Samuel leapt to the conclusion that this was the Lord's anointed. Could he wonder at G.o.d's emphatic No! Surely he had seen enough of outward appearance coupled with inward unfitness. One trial of that criterion had been enough for Israel.

But alas, it is not merely in the choice of kings that men are apt to show their readiness to rest in the outward appearance. To what an infinite extent has this tendency been carried in the worship of G.o.d!

Let everything be outwardly correct, the church beautiful, the music excellent, the sermon able, the congregation numerous and respectable--what a pattern such a church is often regarded! Alas! how little satisfactory it may be to G.o.d. The eye that searches and knows us penetrates to the heart,--it is there only that G.o.d finds the genuine elements of worship. The lowly sense of personal unworthiness, the wondering contemplation of the Divine love, the eager longing for mercy to pardon and grace to help, the faith that grasps the promises, the hope that is anch.o.r.ed within the veil, the kindness that breathes benediction all round, the love that beareth all things, believeth all things, hopeth all things, endureth all things,--it is these things, breathing forth from the hearts of a congregation, that give pleasure to G.o.d.

Or look at what often happens in secular life. See how intensely eager some are about appearances. Why, it is one of the stereotyped rules of society that it is necessary "to keep up appearances." Well-born people may have become poor, very poor, but they must live to outward appearance as if they were rich. Between rivals there may be a deadly jealousy, but they must, by courtesy, keep up the form of friendship.

And in trade a substantial appearance must be given to goods that are really worthless. And often, men who are really mean and unprincipled must pose as persons very particular about the right and very indignant at the wrong. And some, meaner than the common, must put on the cloak of religion, and establish a character for sanct.i.ty.

The world is full of idolatries, but I question if any idolatry has been more extensively practised than the idolatry of the outward appearance.

If there be less of this in our day than perhaps a generation back, it is because in these days of sifting and trial men have learned in so many ways by hard experience what a delusion it is to lean on such a broken reed. Yes, and we have had men among us who from a point of view not directly Christian have exposed the shams and counterfeits of the age,--men like Carlyle, who have sounded against them a trumpet blast which has been echoed and re-echoed round the very globe. But surely we do not need to go outside the Bible for this great lesson. "Thou desirest truth in the inward parts, and in the hidden part Thou shalt make me to know wisdom;" "If I regard iniquity in my heart, the Lord will not hear me." Or if we pa.s.s to the New Testament, what is the great lesson of the parable of the Publican and the Pharisee? The Publican was a genuine man, an honest, humble, self-emptied sinner. The Pharisee was a silly puffed-up pretender. The world seems to think that all high profession must be hollow. I need not say that such an opinion is utterly untenable. The world would have you profess nothing, lest you should not come up to it. Christ says, "Abide in Me, so shall ye bear much fruit." It was on this principle that St. Paul professed so much and did so much. "The life that I live in the flesh, I live by the faith of the Son of G.o.d, who loved me and gave Himself for me."

There is nothing to be said of the other sons of Jesse. Only the youngest one remained, apparently too young to be at the feast; he was in the field, keeping the sheep. "And Jesse sent and brought him in. Now he was ruddy, and withal of a beautiful countenance" (_marg._ eyes), "and goodly to look to. And the Lord said, Arise, anoint him, for this is he." Though goodly to look at, he was too young, too boyish to be preferred on the score of "outward appearance." It was qualities unseen, and as yet but little developed, that commended him. Greatly astonished must Jesse and his other sons have been to see Samuel pouring on the ruddy stripling the holy oil, and anointing him for whatever the office might be. But it has often been G.o.d's way to find His agents in unexpected places. Here a great king is found in the sheepfold. In Joseph's time a prime minister of Egypt was found in the prison. Our Lord found His chief apostle in the school of Gamaliel. The great Reformer of the sixteenth century was found in a poor miner's cottage.

G.o.d is never at a loss for agents, and if the men fail that might naturally have been looked for to do Him service subst.i.tutes for them are not far to seek. Out of the very stones He can raise up children to Abraham.

But it was not a mere arbitrary arrangement that David should have been a shepherd before he was king. There were many things in the one employment that prepared the way for the other. In the East the shepherd had higher rank and a larger sphere of duties than is common with us.

The duties of the shepherd, to watch over his flock, to feed and protect them, to heal the sick, bind up the broken, and bring again that which was driven away, corresponded to those which the faithful and G.o.dly ruler owed to the people committed to his sceptre. It was from the time of David that the shepherd phraseology began to be applied to rulers and their people; and we hardly carry away the full lesson that the prophets intended to teach in their denunciations of "the shepherds that fed themselves and not the flock" when we apply these exclusively to the shepherds of souls. So appropriate was the emblem of the shepherd for denoting the right spirit and character of rulers, that it was ultimately appropriated in a very high and peculiar sense to the person and office of the Lord Jesus Christ. But long ere he appeared King David had familiarised men's minds with the kind of benefits that flow from the sceptre of a shepherd-ruler--the kind of blessings that were to flow in their fulness from Christ. Never did he write a more expressive word than this, "The Lord is my shepherd, I shall not want." On the groundwork of his own earthly kingdom he had drawn the pattern of things in heavenly places, for describing which in after times no language could be found more suitable than that borrowed from his first occupation.

But in full harmony with the character of Old Testament typology, the glory of the thing symbolized was infinitely greater than the glory of the symbol. Much though the nation owed to the G.o.dly administration of him whom G.o.d "took from the sheepfold, and brought from following the ewes great with young, to feed Jacob His people and Israel His inheritance," these benefits were shadows indeed when compared with the blessings procured by the great "Shepherd of Israel," "the good Shepherd that giveth His life for the sheep," whose shepherd care does not terminate with the life that now is, but will be exercised in eternity in feeding them and leading them by living fountains of water, where G.o.d shall wipe away all tears from their eyes.

There are other points of typical resemblance between David and Christ that demand our notice here. If it was a strange-like thing for G.o.d to find the model king of Israel in a sheepcot at Bethlehem, it was still more so to find the Saviour of the world in a workshop at Nazareth. But again; King David was chosen for qualities that did not fall in with the ordinary conception of what was king-like, but qualities that commended him to G.o.d; and in the same manner the Lord Jesus Christ, G.o.d's Elect, in whom His soul delighted, was not marked by those attributes which men might have considered suitable in one who was to gain the empire of the world. "He shall grow up as a tender plant, and as a root out of a dry ground; He hath no form nor comeliness, and when we shall see Him there is no beauty that we should desire Him." In bodily form the Lord Jesus would seem to have resembled David rather than Saul. There is no reason to think that there was any great physical superiority in Christ, that He was taller than the common, or that He was distinguished by any of those physical features that at first sight captivate men. And even in the region of intellectual and spiritual influence, our Lord did not conform to the type that naturally commands the confidence and admiration of the world. He had a still, quiet manner. His eloquence did not flash, nor blaze, nor flow like a torrent. The power of His words was due more to their wonderful depth of meaning, going straight to the heart of things, and to the aptness of His homely ill.u.s.trations. Our Lord's mode of conquest was very remarkable. He conquered by gentleness, by forbearance, by love, by sympathy, by self-denial. He impressed men with the glory of sacrifice, the glory of service, the glory of obedience, obedience to the one great authority--the will of G.o.d--to which all obedience is due. He inspired them with a love of purity,--purity of heart, purity after the highest pattern. If you compare our blessed Lord with those who have achieved great conquests, you cannot but see the difference. I do not mean with conquerors like Alexander, or Caesar, or Napoleon. Napoleon himself at St. Helena showed in a word the vast difference between Christ and them. "Our conquests,"

said he, "have been achieved by force, but Jesus achieved His by love, and to-day millions would die for Him." But look at some who have conquered by gentler means. Take such men as Socrates, or Plato, or Aristotle. They achieved great intellectual conquests--they founded intellectual empires. But the intellect of Jesus Christ was of another order from theirs. He propounded no theory of the universe, He did not affect to explain the world of reason, He did not profess to lay bare the laws of the human mind, or prescribe conditions for the welfare of states. What strikes us about Christ's method of influence is its quiet homeliness. Yet quiet and homely though it was and is, how prodigious, how unprecedented has been its power! What other king of men has wielded a t.i.the of His influence? And that not with one cla.s.s of society, but with all; not only with the poor and uneducated, but with thinkers and men of genius as well; not only with men and women who know the world, and know their own hearts and all their wants, and apprehend the fitness of Christ to supply them, but even with little children, in the simple unconsciousness of opening years. For out of the mouths of babes and sucklings He hath perfected praise.

Now let us mark this also, in conclusion, that besides being a King Himself Jesus makes all His people kings to G.o.d. Every Christian is designed to be a ruler, an unconscious one it may be, but one who exercises an influence in the same direction as Christ's. How can you accomplish this? By first of all drinking into Christ's spirit, looking out on the world as He did, with compa.s.sion, sympathy, self-sacrifice, and an ardent desire for its renovation and its happiness. By walking "worthy of the vocation wherewith you are called." Not by the earthquake, or by the tempest, but by the still small voice. By quiet, steady, persistent love, goodness, and self-denial. These are the true Christian weapons, often little thought of, but really the armour of G.o.d, and weapons mighty to the pulling down of strongholds and the subjugation of the world to Christ.

CHAPTER XXIII.

_DAVID'S EARLY LIFE._[2]

1 SAMUEL xvi. 14-23.

Before we enter at large into the incident of which these verses form the record it is desirable to settle, as far as we can, the order of events in the early life of David.

After being anointed by Samuel, David would probably return to his work among the sheep. It is quite possible that some years elapsed before anything else occurred to vary the monotony of his first occupation. The only interruption likely to have occurred to his shepherd life would be, intercourse with Samuel. It is rather striking that nothing is said, nothing is even hinted, as to the private relations that prevailed in youth between him and the venerable prophet who had anointed him with the holy oil. But it cannot be supposed that Samuel would just return to Ramah without any further communication with the youth that was to play so important a part in the future history of the country. If Saul, with all his promising qualities at the beginning, had greatly disappointed him, he could only be the more anxious on that account about the disposition and development of David. The fact that after David became the object of the murderous jealousy of Saul, it was to Samuel he came when he fled from the court to tell what had taken place, and to ask advice (ch. xix. 18, 19), seems to indicate that the two men were on intimate terms, and therefore that they had been much together before.

Whether David derived his views of government from Samuel, or whether they were impressed on him directly by the Spirit of G.o.d, it is certain that they were the very same as those which Samuel cherished so intensely, and which he sought so earnestly to impress on Saul. G.o.d's imperial sovereignty, and the earthly king's entire subordination to him; the standing of the people as G.o.d's people, G.o.d's heritage, and the duty of the king to treat them as such, and do all that he could for their good; the infinite and inexhaustible privilege involved in this relation, making all coquetting with false G.o.ds shameful, dishonouring to G.o.d, and disastrous to the people,--were ruling principles with Samuel and David alike. If David was never formally a pupil of Samuel's, informally he must have been so to a large extent. Samuel lived in David; and the complacency which the old prophet must have had in his youthful friend, and his pleasure in observing the depth of his loyalty to G.o.d, and his eager interest in the highest welfare of the people, must have greatly mitigated his distress at the rejection of Saul, and revived his hope of better days for Israel.

As David grew in years, but before he ceased to be a boy, he might acquire that local reputation as "a mighty valiant man and a man of war"

which his friend referred to when he first mentioned him to Saul. In him as in Jonathan faith gendered a habit of dash and daring which could not be suppressed in the days of eager boyhood. The daring insolence of the Philistines, whose country lay but a few miles to the west of Bethlehem, might afford him opportunities for deeds of boyish valour.

Jerusalem, the stronghold of the Jebusites, was but two hours distant from Bethlehem, and on the part of its people, too, collisions with Israelites were doubtless liable to occur. It may have been now, or possibly a little later, that the contest occurred with the lion and the bear. The country round Bethlehem was not a peaceful paradise, and the career of a shepherd was not the easy life of lovesick swains which poets dream.

It was at this period of David's life that Saul's peculiar malady took that form which suggested the use of music to soothe his nervous irritation. His courtiers recommended that he should seek out a cunning player on the harp, whose soothing strains would calm him in the paroxysms of his ailment. Obviously, it was desirable that one who was to be so close to a king so full of the military spirit as Saul should have a touch of that spirit himself. David had become known to one of the courtiers, who at once mentioned him as in all respects suitable for the berth. Saul accordingly sent messengers to Jesse, bidding him send to him David his son, who was with the sheep. And David came to Saul.

But his first visit seems to have been quite short. Saul's attacks were probably occasional, and at first long intervals may have occurred between them. When he recovered from the attack at which David had been sent for, the cunning harper was needed no longer, and would naturally return home. He may have been but a very short time with Saul, too short for much acquaintance being formed. But it is the way of the historians of Scripture, when a topic has once been introduced, to pursue it to its issues without note of the events that came between. The writer having indicated how David was first brought into contact with Saul, as his musician, pursues the subject of their relation, without mentioning that the fight with Goliath occurred between. Some critics have maintained that in this book we have two accounts of David's introduction to Saul, accounts which contradict one another. In the first of them he became known to him first as a musician sent for in the height of his attack.

In the other it is as the conqueror of Goliath he appears before Saul.

It is the fact that neither Saul nor any of his people knew on this occasion who he was that is so strange. According to our view the order of events was this: David's first visit to Saul to play before him on his harp was a very short one. Some time after the conflict with Goliath occurred. David's appearance had probably changed considerably, so that Saul did not recognize him. It was now that Saul attached David to himself, kept him permanently, and would not let him return to his father's house (ch. xviii. 2). And while David acted as musician, playing to him on his harp in the paroxysms of his ailment (ch. xviii.

10), he went out at his command on military expeditions, and acquired great renown as a warrior (ch. xviii. 5). Thus, to turn back to the sixteenth chapter, the last two verses of that chapter record the permanent office before Saul which David came to fill after the slaughter of the Philistine. In fact, we find in that chapter, as often elsewhere, a brief outline of the whole course of events, some of which are filled up in minute detail in the chapter following.

Having thus settled the chronology, or rather the order of events in David's early history, it may be well now to examine more fully that period of his life, in so far as we have any materials for doing so.

According to the chronology of the Authorized Version, the birth of David must have occurred about the year before Christ 1080. It was about a hundred years later than the date commonly a.s.signed to the Trojan war, and therefore a considerable time before the dawn of authentic history, at least among the Greeks or the Romans. The age of David succeeded what might be called the heroic age of Hebrew history; in one sense, indeed, it was a continuation of that period. Samson, the latest, and in some sense the greatest of the Jewish heroes, had perished not very long before; and the scene of his birth and of some of his most famous exploits lay within a very few miles of Bethlehem. In David's boyhood old men would still be living who had seen and talked with the Hebrew Hercules, and from whose lips high-spirited boys would hear, with sparkling eye and heaving bosom, the story of his exploits and the tragedy of his death. The whole neighbourhood would swarm with songs and legends ill.u.s.trative of the deeds of those mighty men of valour, that ever since the sojourn in Egypt had been conferring renown on the Hebrew name. The mind of boyhood delights in such narratives; they rouse the soul, expand the imagination, and create sympathy with all that is brave and n.o.ble. We cannot doubt that such things had a great effect on the susceptible temperament of the youthful David, and contributed some elements of that manly and invincible spirit which remained so prominent in his character.

But a much more important factor in determining his character and shaping his life was the religious awakening in which Samuel had so prominent a share. Not a word is said anywhere of the manner in which David's heart was first turned to G.o.d; but this must have been in his earliest years. We think of David as we think of Samuel, or Jeremiah, or Josiah, or John the Baptist, as sanctified to the Lord from his very childhood. G.o.d chose him at the very outset in a more vital sense than He afterwards chose him to be king. In the exercise of that mysterious sovereignty which we are unable to fathom, G.o.d made his youthful heart a plot of good soil, into which when the seed fell it bore fruit an hundredfold. In strong contrast to Saul, whose early sympathies were against the ways and will of G.o.d, those of David were warmly for them.

Samuel would find him an eager and willing listener when he spoke to him of G.o.d and His ways. How strange are the differences of young persons, in this respect, when they come first under the instructions of a minister or other servant of G.o.d! Some so earnest, so attentive, so impressed; so ready to drink in all that is said; treasuring it, hiding it in their hearts, rejoicing in it like those that find great spoil.

Others so hard to bring into line, so glad of an excuse for absence, so difficult to interest, so fitful and unconcerned. No doubt much depends on the skill of the teacher in working upon anything in their minds that gives even a faint response to the truth. And in no case is the aversion of the heart beyond the power of the Holy Spirit to influence and to change. But for all that, we cannot but acknowledge the mysterious sovereignty which through causes we cannot trace makes one man so to differ from another; which made Abel so different from Cain, Isaac from Ishmael, Moses from Balaam, and David from Saul.

Was David at any time a member of any of the schools of the prophets? We cannot say with certainty, but when we ponder what we read about them it seems very likely that he was. These schools seem to have enjoyed in an eminent degree the gracious power of the Holy Spirit. The hearts of the inmates seem to have burned with the glow of devotion; the emotions of holy joy with which they were animated could not be restrained, but poured out from them, like streams from a gushing fountain, in holy songs and ascriptions to G.o.d; and such was the overpowering influence of this spirit that for a time it infected even cold-hearted men like Saul, and bore them along, as an enthusiastic crowd gathers up stragglers and sweeps them onward in its current. It seems highly probable that it was in connection with these inst.i.tutions, on which so signal a blessing rested, that the devotional spirit became so powerful in David afterwards poured out so freely in his Psalms. For surely he could not be in the company of men who were so full of the Spirit without sharing their experience and pouring forth the feelings that stirred his soul.

We all believe in some degree in the law of heredity, and find it interesting to trace the features of forefathers, physical and spiritual, in the persons of their descendants. The piety, the humanity, and the affectionateness of Boaz and Ruth form a beautiful picture in the early Hebrew history, and seem to come before us anew in the character of David. Boaz was remarkable for the fatherly interest he took in his dependants, for his generous kindness to the poor, and for a spirit of gentle piety that breathed even through his secular life. Was it not the same spirit that dictated the benediction, "Blessed is he that considereth the poor; the Lord will deliver him in time of trouble"? Was it not the same interest in the welfare of dependants that David showed when "he dealt among the people, even the whole mult.i.tude of Israel, as well to the women as to the men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine? Ruth again was remarkable for the extraordinary depth and tenderness of her affection; her words to Naomi have never been surpa.s.sed as an expression of simple, tender feeling: "Entreat me not to leave thee, nor to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge; thy people shall be my people, and thy G.o.d my G.o.d." Does not this extraordinary tenderness seem to have fallen undiminished to the man who had such an affection for Jonathan, who showed such emotion on the illness of his infant child, and poured out such a flood of anguish on the death of Absalom? The history of Boaz and Ruth would surely take hold very early of his mind. The very house in which he lived, the fields where he tended his sheep, every object around him, might have a.s.sociations with their memory; aged people might tell him stories of their benevolence, and pious people give him traditions of their G.o.dliness, and thus an element would be contributed to a character in which the tenderness of a woman and the piety of a saint were combined with the courage and energy of a man.