There was one bosom--let us hope only one--in which it awoke a response.

It was that of Doeg the Edomite. He told the story of what he had seen at n.o.b, adding thereto the unfounded statement that Ahimelech had inquired of the Lord for David. Ahimelech and the whole college of priests were accordingly sent for, and they came. The charge brought against him was a very offensive one; in so far, it was a statement of facts, but of facts placed in an odious light, of facts coloured with a design which Ahimelech never entertained. Oh, how many an innocent man has suffered in this way! Even in courts of justice, by pleaders whose interest is on the other side, and sometimes by judges (like Jeffreys) steeped in hatred and prejudice, how often have acts that were quite innocent been put to the account of treason, or put to the account of malice, or cunningly forged into a chain, indicating a deliberate design to injure another! It can never be too earnestly insisted on that to be just to a man you must not merely ascertain the real facts of his case, but you must put the facts in their true light, and not colour them with prejudices of your own or with suppositions which the man repudiates.

The conduct of Ahimelech was manly and straightforward, but indiscreet.

He admitted the facts, with the exception of the statement that he had inquired of the Lord for David. He vindicated right manfully the faithful, n.o.ble services of David, services that ought to have excluded the very idea of treason or conspiracy. He protested that he knew nothing of any ground the king had against David, or of any cause that could have led him to believe that in helping him he was offending Saul.

But just because Ahimelech's defence was so true and so complete, it was most offensive to Saul. What is there a despot likes worse to hear than that he is entirely in the wrong? What words irritate him so much as those which prove the entire innocence of some one with whom he is angry? Saul was angry both with David and with Ahimelech. Ahimelech had the great misfortune to prove to him that in both cases there was no shadow of ground for his anger. In proportion as Saul's reason should have been satisfied, his temper was excited. What an uncontrollable condition that temper must have been in when the death of Ahimelech was decreed, and all his father's house! We do not wonder that no one could be found in his bodyguard to execute the order. Did this not stagger and sober the king? Far from it. His fit of rage was so hot and imperious that he would not be baulked. Turning to Doeg, he commanded him to fall on the priests. And this vile man had the brutality to execute the order, and to plunge his sword into the heart of fourscore and five unarmed persons that wore the garments which even in heathen nations usually secured protection and safety. And as if it were not enough to kill the men, their city, n.o.b, was utterly destroyed. Men and women, children and sucklings, oxen and a.s.ses and sheep--a thorough ma.s.sacre was made of them all. Had n.o.b been a city of warriors that had resisted the king's armies with haughty insolence, hara.s.sed them by sorties, entrapped them by stratagems, and exasperated them by hideous cruelty to their prisoners, but at last been overpowered, it could not have had a more terrible doom. And had Saul never committed any other crime, this would have been enough to separate him from the Lord for ever, and to bring down on him the horrors of the night at Endor and of the day that followed on Mount Gilboa.

This cruel and sacrilegious murder must have told against Saul and his cause with prodigious effect. There could not have been a single priest or Levite throughout the kingdom whose blood would not boil at the news of the ma.s.sacre, and whose sympathies would not be enlisted, more or less, on behalf of David, now openly proclaimed by Saul as his rival, and probably known to have been anointed by Samuel as his successor. Not only the priests and Levites, but every rightminded man throughout the land would share in this feeling, and many a prayer would be offered for David that G.o.d would protect him, and spare him to be a blessing to his country. The very presence in his camp of Abiathar, the son of Ahimelech, who escaped the ma.s.sacre, with his ephod,--an official means of consulting G.o.d in all cases of difficulty,--would be a visible proof to his followers and to the community at large, that G.o.d was on his side. And when the solemn rites of the national worship were performed in his camp, and when, at each turn of public affairs, the high priest was seen in communication with Jehovah, the feeling could not fail to gain strength that David's cause was the cause of G.o.d, and the cause of the country, and that, in due time, his patient sufferings and his n.o.ble services would be crowned with the due reward.

But if the news of the ma.s.sacre would tend on the whole to improve David's position with the people, it must have occasioned a terrible pang to David himself. There was, indeed, one point of view in which something of the kind was to be looked for. Long ago, it had been foretold to Eli, when he tolerated so calmly the scandalous wickedness of his sons, "Behold, the days come that I will cut off thine arm, and the arm of thy father's house, but there shall not be an old man in thine house. And thou shalt see an enemy in My habitation, in all the wealth which G.o.d shall give Israel: and there shall not be an old man in thy house for ever." Ahimelech was a grandson of Eli, and the other ma.s.sacred priests were probably of Eli's blood. Here, then, at last, was the fulfilment of the sentence announced to Eli; doomed as his house had been, their subsistence for years back was of the nature of a respite; and here, at length, was the catastrophe that had been so distinctly foretold.

That consideration, however, would not be much, if any, consolation to David. If the falsehood which he had told to Ahimelech was really dictated by a desire to save the high priest from conscious implication with his affairs--with the condition of one who was now an outlaw and a fugitive, it had failed most terribly of the desired effect. The issue of the lie only served to place David's duplicity in a more odious light. There is one thing in David, when he received the information, that we cannot but admire--his readiness to take to himself his full share of blame. "I have occasioned the death of all thy father's house."

And more than that, he did not even protest that it was impossible to have foreseen what was going to happen. For at the very time when he was practising the falsehood on Ahimelech, he owns that he had a presentiment of mischief to follow, "I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul." Nor did he excuse himself on the ground that the ma.s.sacre was the fulfilment of the longstanding sentence on Eli's house. He knew well that that circ.u.mstance in no degree lessened his own guilt, or the guilt of Doeg and Saul. Though G.o.d may use men's wicked pa.s.sions to bring about His purposes, that in no degree lessens the guilt of these pa.s.sions. It seems as if David never could have forgiven himself his share in this dreadful business. And what a warning this conveys to us! Are you not sometimes tempted to think that sin to you is not a very serious matter, because you will get forgiveness for it, the atoning work of the Saviour will cleanse you from its guilt? Be it so; but what if your sin has involved others, and if no atoning blood has been sprinkled on them?

What of the youth whom your careless example first led to drink, and who died a miserable drunkard? What of the clerk whom you instructed to tell a lie? What of the companion of your sensuality whom you drove nearer to h.e.l.l? Alas, alas! sin is like a network, the ramifications of which go out on the right hand and on the left, and when we break G.o.d's law, we cannot tell what the consequences to others may be! And how can we be ever comforted if we have been the occasion of ruin to any? It seems as if the burden of that feeling could never be borne; as if the only way of escape were, to be put out of existence altogether!

The superscription of the fifty-second Psalm bears--"Maschil of David; when Doeg the Edomite came and told Saul, David is come to the house of Ahimelech." There is not much in this t.i.tle to recommend it, as the information that was given by Doeg to Saul is not stated accurately. We might have expected, too, that if Doeg was alone in the Psalmist's eye, the atrocious slaughter of the priests would have had a share of reprobation, as well as the sharp, calumnious, mischievous tongue which is the chief object of denunciation. And though Doeg, as the chief of Saul's bondmen, might be a rich man, that position would hardly have ent.i.tled him to be called a mighty man, nor to a.s.sume the swaggering tone of independence here ascribed to him. Whoever was really the object of denunciation in this psalm, seems however to have belonged to the same cla.s.s with Doeg, in respect of his wicked tongue and love of mischief. It is indeed a wretched character that is delineated: the Psalmist's enemy is at once mischievous and mighty; and not only is he mischievous, but he boasts himself in it. He is shameless and without conscience, bent on doing all the evil that he can. Let him only have a chance of bringing a railing accusation against G.o.d's servants, and he does it with delight. But his conduct is senseless as it is wicked. G.o.d is unchangeably good, and His goodness is a sure defence to His servants against all the calumnious devices of the greatest and strongest of men.

It is the tongue of this evil man that is his instrument of mischief. It is utterly unscrupulous, sharp as a razor, cunning, devouring. A liar is a serious enemy, one who is utterly unprincipled, clever withal, and who trains himself with great skill to do mischief with his tongue. It is painful to be at the mercy of a calumniator who does not launch against you a clumsy and incredible calumny, but one that has an element of probability in it, only fearfully distorted. Especially when the calumniator is one that _deviseth_ mischief, who loves evil more than good, to whom truth is too tame to be cared for, who delights in falsehood because it is more piquant, more exciting. To those who have learned to regard it as the great business of life to spread light, order, peace, and joy, such men appear to be monsters, and indeed they are; but it is a painful experience to lie at their mercy.

To this cla.s.s belonged Doeg, a monster in human form, to whom it was no distress, but apparently a congenial employment, to murder in cold blood a very hecatomb of men consecrated to the service of G.o.d. No doubt it would appal David to think that such a man was now leagued with Saul as his bitter and implacable enemy. But his faith saw him in the same prostrate position in which his faith had seen Goliath. Men cannot defy G.o.d in vain. Men dare not defy that truth and that mercy which are attributes of G.o.d. "G.o.d shall likewise destroy thee for ever: He shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. The righteous also shall see, and fear, and shall laugh at him."

What became of Doeg we do not know. The historian does not introduce his name again. Before David came to power, he had probably received his doom. Had he still survived, we should have been likely again to fall in with his name. The Jews have a tradition that he was Saul's armour-bearer at the battle of Gilboa, and that the sword by which he and his master fell, was no other than that which had slain the priests of the Lord. As for the truth of this we cannot say. But even supposing that no special judgment befell him, we cannot fancy him as other than a most miserable man. With such a heart and such a tongue, with the load of a guilty life lying heavy on his soul, and that life crowned by such an infamous proceeding as the ma.s.sacre of the priests, we cannot think of him as one who enjoyed life, but as a man of surly and gloomy nature, to whom life grew darker and darker, till it was extinguished in some miserable ending. In contrast with such a career, how bright and how much to be desired was David's antic.i.p.ated future:--"I am like a green olive-tree in the house of my G.o.d: I trust in the mercy of G.o.d for ever and ever. I will praise Thy name for ever, because Thou hast done it: and I will wait on Thy name, for it is good before Thy saints."

"Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compa.s.s him about."

CHAPTER x.x.x.

_DAVID AT KEILAH, ZIPH, AND MAON._

1 SAMUEL xxiii.

The period of David's life shortly sketched in this chapter, must have been full of trying and exciting events. If we knew all the details, they would probably be full of romantic interest; many a tale of privation, disease, discomfort, on the one hand, and of active conflicts and hairbreadth escapes on the other. The district which he frequented was a mountainous tract, bordering on the west coast of the Dead Sea, and lying exposed more or less to the invasions of the neighbouring nations. In the immediate neighbourhood of Ziph, Maon, and Carmel, the country--a fine upland plain--is remarkably rich and fertile; but between these places and the Dead Sea it changes to a barren wilderness; the rocky valleys that run down to the margin of the sea, parched by the heat and drought, produce only a dry stunted gra.s.s. Innumerable caves are everywhere to be seen, still affording shelter to outlaws and robbers. But at Engedi (now Ain-Jidy, "the fountain of the goat"), the last place mentioned in this chapter, the traveller finds a little plain on the sh.o.r.e of the Dead Sea, where the soil is remarkably rich; a delicious fountain fertilizes it; shut in between walls of rock, both its climate and its products are like those of the tropics; it only wants cultivation to render it a most prolific spot.

By what means did David obtain sustenance for himself and his large troop in these sequestered regions? Bayle, in the article in his famous Dictionary on "David,"--an article which gave the cue to much that has been said and written against him since,--speaks of them as a troop of robbers, and compares them to the a.s.sociates of Catiline, and even Dean Stanley calls them "freebooters." Both expressions are obviously unwarranted. The only cla.s.s of persons whom David and his troop regarded as enemies were the open enemies of his country,--that is, either persons who lived by plunder, or the tribes on whom Saul, equally with himself, would have made war. That David regarded himself as ent.i.tled to attack and pillage the Hebrew settlers in his own tribe of Judah is utterly inconsistent with all that we know both of his character and of his history. If David had a weakness, it lay in his extraordinary partiality for his own people, contrasted with his hard and even harsh feelings towards the nations that so often annoyed them. Nothing was too good for a Hebrew, nothing too severe for an alien. In after life, we see how his heart was torn to its very centre by the judgment that fell upon his people after his offence in numbering the people (2 Sam. xxiv.

17); while the record of his severity to the Ammonites cannot be read without a shudder (2 Sam. xii. 31). Besides, in this very narrative, in the account of his collision with Nabal (1 Sam. xxv. 7), we find David putting in the very forefront of his message to the churl the fact that all the time he and his troop were in Carmel the shepherds of Nabal sustained no hurt, and his flocks no diminution. Instead of fleecing his own countrymen, he sent them presents when he was more successful than usual against their common foes (1 Sam. x.x.x. 26). Unquestionably therefore such terms as "robbers" and "freebooters" are quite undeserved.

One chief source of support would obviously be the chase--the wild animals that roamed among these mountains, the wild goat and the coney, the pigeon and the partridge, and other creatures whose flesh was clean.

Possibly, patches of soil, like the oasis at Engedi, would be cultivated, and a scanty return obtained from the labour. A third employment would be that of guarding the flocks of the neighbouring shepherds both from bears, wolves, and lions, and from the attacks of plundering bands, for which service some acknowledgment was certainly due. At the best, it was obviously a most uncomfortable mode of life, making not a little rough work very necessary; an utter contrast to the peaceful early days of Bethlehem, and rendering it infinitely more difficult to sing, "The Lord is my shepherd, I shall not want."

Acting as guardian to the shepherds in the neighbourhood, and being the avowed foe of all the Arab tribes who were continually making forays from their desert haunts on the land of Judah, David was in the very midst of enemies. Hence probably the allusions in some of the psalms.

"Consider mine enemies, for they are many, and they hate me with cruel hatred." "Mine enemies would daily swallow me up, for there be many that fight against me, O Thou Most High." "My soul is among lions, and I lie even among them that are set on fire, even the sons of men whose teeth are spears and arrows and their tongue a sharp sword." Could we know all his trials and difficulties, we should be amazed at his tranquillity.

One morning, an outpost brings him word that Saul is marching against him. He hastily arranges a retreat, and he and his men clamber over the mountains, perhaps under a burning sun, and reach their halting-place at night, exhausted with thirst, hunger, and fatigue. Scarcely have they lain down, when an alarm is given that a body of Bedouins are plundering the neighbouring sheepfolds. Forgetful of their fatigues, they rush to their arms, pursue the invaders, and rescue the prey. Next morning, perhaps, the very men whose flock he had saved, refuse to make him any acknowledgment. Murmurs rise from his hungry followers, and a sort of mutiny is threatened if he will not allow them to help themselves. To crown all, he learns by-and-bye, that the people whom he has delivered have turned traitors and are about to give him up to Saul. Wonderful was the faith that could rise above such troubles, and say, "Mine eyes are ever toward the Lord, for He shall pluck my feet out of the net."

In ill.u.s.tration of these remarks let us note first what took place in connection with Keilah. This was a place of strength and importance not far from the land of the Philistines. A rumour reaches him that the Philistines are fighting against it and robbing the threshing-floors.

The first thing he does, on hearing this rumour, is to inquire of G.o.d whether he should go and attack the Philistines. It is not a common case. The Philistines were a powerful enemy; probably their numbers were large, and it was a serious thing for David to provoke them when he had so many enemies besides. This was evidently the feeling of his followers. "Behold, we be afraid here in Judah: how much more then if we go to Keilah against the armies of the Philistines?" But David is in an admirable frame of mind, and his only anxiety is about knowing precisely the will of G.o.d. He inquires again, and when he gets his answer he does not hesitate an instant. It was about this time that Abiathar the son of Ahimelech came to him, bringing an ephod from n.o.b, perhaps the only sacred thing that in the hurry and horror of his flight he was able to carry away. And now, in his time of need, David finds the value of these things; he knows the privilege of fearing G.o.d, and of having G.o.d at his right hand. The fears of his men appear now to be overcome; he goes to Keilah, attacks the Philistines, smites them with a very great slaughter, brings away their cattle and rescues the people.

It is a great deliverance, and David, with peace and plenty around him, and the benedictions of the men of Keilah, breathes freely and praises G.o.d.

But his sense of ease and tranquillity was of short duration. Saul hears of what has taken place, and hears that David has taken up his quarters within the town of Keilah. He chuckles over the news with fiendish satisfaction, for Keilah is a fortified town; he will be able to shut up David within its walls and lay siege to the place, and when he has taken it, David will be at his mercy. But Saul, as usual, reckons without his host. David has received information that leads him to suspect that Saul is meditating mischief against him, and it looks as if he had come to Keilah only to fall into a trap,--to fall into the hands of Saul. But though a new danger has arisen, the old refuge still remains. "Bring hither the ephod," he says to Abiathar. And communication being again established with Heaven, two questions are asked: Will Saul come down to Keilah, to destroy the city for David's sake? Yes, he will. Will the men of Keilah whom David has saved from the Philistines distinguish themselves for their grat.i.tude or for their treachery? They will become traitors; they will deliver David up to Saul. So there is nothing for it but for David to escape from Keilah. The worst of it is, he has no other place to go to. He goes forth from Keilah, as his father Abraham went forth from Ur of the Chaldees, not knowing whither. He and his followers went "whithersoever they could go." Treachery was a new foe, and when the treachery was on the part of those on whom he had just conferred a signal benefit, it was most discouraging; it seemed to indicate that he could never be safe.

Flying from Keilah, he takes refuge in a part of the wilderness near Ziph. Being very rocky and mountainous, it affords good opportunities for hiding; but in proportion as it is advantageous for that purpose, it is unfavourable for getting sufficient means of subsistence. A wood in the neighbourhood of Ziph afforded the chance of both. In this wood David enjoys the extraordinary privilege of a meeting with Jonathan.

What a contrast to his treatment from the men of Keilah! If, on turning his back on them, he was disposed to say, "All men are liars," the blessed generosity of Jonathan modifies the sentiment. In such circ.u.mstances, the cheering words of his friend and the warmth of his embrace must have come on David with infinite satisfaction. They were to him what the loving words of the dying thief were to the Saviour, amid the babel and blasphemy of Calvary. Who, indeed, does not see in the David of this time, persevering in his work under such fearful discouragements, under the treachery of men with hearts like Judas Iscariot, experiencing the worst treatment from some whom he had benefited already, and from others whom he was to benefit still more--who can fail to see the type of Christ, patiently enduring the cross at the hands and in the stead of the very men whom by His sufferings He was to save and bless? For David, like our blessed Lord, though not with equal steadfastness, drinks the cup which the Father has given him; he holds to the work which has been given him to do.

The brief note of Jonathan's words to David in the wood is singularly beautiful and suggestive. "Jonathan, Saul's son, arose and went to David into the wood, and strengthened his hand in G.o.d. And he said unto him, Fear not; for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee, and that also Saul my father knoweth." To begin with the last of Jonathan's words, what a lurid light they throw on the conduct of Saul! He was under no misapprehension as to the Divine destiny of David. He must have known therefore that in fighting against David, he was fighting against G.o.d.

It looks unaccountable madness; yet what worse is it than a thousand other schemes in which, to carry out their ends, men have trampled on every moral precept, as if there were no G.o.d, no lawgiver, ruler, or judge above, no power in h.e.l.l or heaven witnessing their actions to bring them all into judgment?

In his words to David the faith and piety of Jonathan were as apparent as his friendship. He strengthened his hand in G.o.d. Simple but beautiful words! He put David's hand as it were into G.o.d's hand, in token that they were one, in token that the Almighty was pledged to keep and bless him, and that when he and his G.o.d were together, no weapon formed against him would ever prosper. Surely no act of friendship is so true friendship as this. To remind our Christian friends in their day of trouble of their relation to G.o.d, to encourage them to think of His interest in them and His promises to them; to drop in their ear some of His a.s.surances--"I will never leave thee nor forsake thee,"--is surely the best of all ways to encourage the downcast, and send them on their way rejoicing.

And what a hallowed word that was with which Jonathan began his exhortation--"Fear not." The "fear not's" of Scripture are a remarkable garland. All of them have their root in grace, not in nature. They all imply a firm exercise of faith. And Jonathan's "fear not" was no exception. If David had not been a man of faith, it would have sounded like hollow mockery. "The hand of Saul my father shall not find thee."

Was not Saul with his well-equipped force, at that very moment, within a few miles of him, while he, with his half-starved followers was at his very wits' end, not knowing where to turn to next? "Thou shalt be king over Israel." Nay, friend, I should be well pleased, David might have said, if I were again feeding my father's flocks in Bethlehem, with all that has happened since then obliterated, reckoned as if it had never been. "And I shall be next unto thee." O Jonathan, how canst thou say that? Thou art the king's eldest son, the throne ought to be thine, there is none worthier of it; the very fact that thou canst say that to me shows what a kingly generosity is in thy bosom, and how well ent.i.tled thou art to reign over Israel! Yes, David, but does not the very fact of Jonathan using such words show that he is in closest fellowship with G.o.d? Only a man pervaded through and through by the Spirit of G.o.d could speak thus to the person who stands between him and what the world would call his reasonable ambition. In that spirit of Jonathan there is a goodness altogether Divine. Oh what a contrast to his father, to Saul!

What a contrast to the ordinary spirit of jealousy, when some one is like to cut us out of a coveted prize! Some one at school is going to beat you at the compet.i.tion. Some one in business is going to get the situation for which you are so eager. Some one is going to carry off the fair hand to which you so ardently aspire. Where, oh where, in such cases, is the spirit of Jonathan? Look at it, study it, admire it; and in its clear and serene light, see what a black and odious spirit jealousy is; and oh, seek that _you_, by the grace of G.o.d, may be, not a Saul, but a Jonathan!

It would appear that Saul had left the neighbourhood of Ziph in despair of finding David, and had returned to Gibeah. But the distance was small--probably not more than a long day's journey. And after a time, Saul is recalled to Ziph by a message from the Ziphites. "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the woods, in the hill of Hachilah, which is on the south of Jeshimon? Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand." The men of Keilah had not gone the length of treachery, for when they were thinking of it, David escaped; but even if they had, they would have had something to say for themselves. Was it not better to give up David and let him suffer, than to keep him in their city, and let both him and them and their city share the fate, as they would have been sure to do, of Ahimelech and the city of n.o.b,--that is, be utterly destroyed? But the men of Ziph were in no such dilemma.

Their treachery was simple meanness. They no doubt wished to ingratiate themselves with Saul. They had no faith either in David, or in G.o.d's promises regarding him. Disbelieving G.o.d, they acted inhumanly to man.

They let Saul know his best opportunity, and when he came on the spot, apparently of a sudden, David and his troop were surrounded, and their escape seemed to be cut off. Here was a strange commentary on the strong a.s.surance of Jonathan, "Saul my father shall not find thee." Has he not found me, only to too good purpose? But man's extremity is G.o.d's opportunity. When Saul seems ready to pounce on David, a messenger arrives, "Haste thee, and come, for the Philistines have invaded the land." The danger was imminent, and Saul could not afford to lose an hour. And thus, on the very eve of seizing the prey he had been hunting for years, he is compelled to let it go.

It is edifying to observe all the different ways in which the Divine protection toward David had been shown, all the time that he had been exposed to the hostility of Saul. First of all, when Saul spoke to his servants and to Jonathan that they should kill David, Jonathan was raised up to take his side, and by his friendly counsels, arrested for the time the murderous purpose of Saul. Next, when Saul hurled a javelin at David, a rapid movement saved his life. The third time, he was let down through a window by his wife, in time to escape. The fourth time, the messengers that were sent to apprehend him were filled with the Spirit of G.o.d, and even Saul, determined to make up for their lack of service, underwent the same transformation. The fifth time, when he was in Keilah, he was supernaturally warned of the unkind treachery of the men of Keilah, and thus escaped the snare. And now, a sixth escape is effected, in the very article of death, so to speak, by a Philistine invasion. Thus was ill.u.s.trated that wonderful diversity of plan that characterises the ways of G.o.d, that "variety in unity" which we may trace alike in the kingdom of nature, of providence, and of grace. A similar variety is seen in His deliverances of Israel. At one time the sea is divided, at another the sun stands still; Gideon delivers by lamps and pitchers, Shamgar by his ox-goad, Samson by the jawbone of an a.s.s, Jephthah by his military talents, David by his sling and stone, Daniel by his skill in dreams, Esther by her beauty and power of fascination. To remember such things ought to give you confidence in times of perplexity and danger. If it be G.o.d's purpose to deliver you, He has thousands of unseen methods, to any one of which He may resort, when, to the eye of sense, there seems not the shadow of a hope. And one reason why He seems at times to doom His children to inevitable ruin, is that He may call their faith and their patience into higher exercise, and teach them more impressively the sublime lesson--"Stand still, and see the salvation of G.o.d."

The fifty-fourth Psalm bears an inscription that would refer it to this occasion. There are some expressions in the psalm that hardly agree with this reference; but the general situation is quite in keeping with it.

"Save me, O G.o.d," the Psalmist cries, "by Thy name, and judge me by Thy strength." The danger from which he needs to be saved comes from strangers that are risen up against him, and opposers that seek after his soul; persons "that have not set G.o.d before them." To be saved by G.o.d's _name_ is to be saved through attributes which are manifestly Divine; to be judged by G.o.d's _strength_, is to be vindicated, to be shown to be under G.o.d's favour and protection, by the manifest exercise of His power. The pet.i.tions are such as David might well have made after his conversation with Jonathan. The psalm is evidently the song of one whose hand had been "strengthened in G.o.d." Its great central truth is, "G.o.d is mine helper; the Lord is with them who (like Jonathan) uphold my soul." And there comes after that a happy exercise of the spirit of trust, enabling the Psalmist to say, "He hath delivered me out of all trouble." This result is wonderful and beautiful. How remarkable that in that wilderness of Judah, amid a life of hardship, exposure, and peril, with a powerful king thirsting for his blood, and using his every device to get hold of him, he should be able to say of G.o.d, "He hath delivered me out of all trouble." It is the faith that removes mountains: it is the faith that worked so wonderfully when the lad with the sling and stones went out so bravely against the giant. What wonders cannot faith perform when it gets clear of all the entanglements of carnal feeling, and stands, firm and erect, on the promise of G.o.d! How infinitely would such a faith relieve and sustain us in the common troubles and anxieties of life, and in deeper perplexities connected with the cause of G.o.d!

Take this short clause as marking out the true quality and highest attainment of simple faith, and resolve that you will not rest in your own endeavours till your mind reaches the state of tranquillity which it describes so simply,--"He hath delivered me out of all trouble."

CHAPTER x.x.xI.

_DAVID TWICE SPARES THE LIFE OF SAUL._

1 SAMUEL xxiv., xxvi.

The invasion of the Philistines had freed David from the fear of Saul for a time, but only for a time. He knew full well that when the king of Israel had once repelled that invasion he would return to prosecute the object on which his heart was so much set. For a while he took refuge among the rocks of Engedi, that beautiful spot of which we have already spoken, and which has been embalmed in Holy Writ, as suggesting a fair image of the Beloved One--"My beloved is unto me as a cl.u.s.ter of camphire in the vineyards of Engedi" (Song of Solomon i. 14). The mountains here and throughout the hill country of Judea are mostly of limestone formation, abounding, like all such rocks, in caverns of large size, in which lateral chambers run off at an angle from the main cavity, admitting of course little or no light, but such that a person inside, while himself unseen, may see what goes on at the entrance to the cave. In the dark sides of such a cave, David and his men lay concealed when Saul was observed by him to enter and lie down, probably unattended, to enjoy the mid-day sleep which the heat of the climate often demands. We cannot fail to remark the singular providence that concealed from Saul at this time the position of David. He had good information of his movements in general; the treacherous spirit which was so prevalent, greatly aided him in this; but on the present occasion, he was evidently in ignorance of his situation. If only he had known, how easy it would have been for him with his three thousand chosen men to blockade the cave, and starve David and his followers into surrender!

The entrance of the king being noticed by David's men, they urged their master to avail himself of the opportunity of getting rid of him which was now so providentially and unexpectedly presented to him. We can hardly think of a stronger temptation to do so than that under which David now lay. In the first place, there was the prospect of getting rid of the weary life he was leading,--more like the life of a wild beast hunted by its enemies, than of a man eager to do good to his fellows, with a keen relish for the pleasures of home and an extraordinary delight in the services of G.o.d's house. Then there was the prospect of wearing the crown and wielding the sceptre of Israel,--the splendours of a royal palace, and its golden opportunities of doing good. Further, there was the voice of his followers urging him to the deed, putting on it a sacred character by ascribing to it a Divine permission and appointment. And still further, there was the suddenness and unexpectedness of the opportunity. Nothing is more critical than a sudden opportunity of indulging an ardent pa.s.sion; with scarcely a moment for deliberation, one is apt to be hurried blindly along, and at once to commit the deed. With all his n.o.ble nature, Robert the Bruce could not refrain from plunging his dagger into the heart of the treacherous Comyn, even in the convent of the Minorite friars. The discipline of David's spirit must at this time have been admirable. Not only did he restrain himself, but he restrained his followers too. He would neither strike his heartless enemy, nor suffer another to strike him. On the first of the two occasions of his sparing him--recorded in the twenty-fourth chapter--he might naturally believe that his forbearance would turn Saul's heart and end the unjust quarrel. On the second occasion of the same sort--recorded in the twenty-sixth chapter--he could have had no hope of the kind. It was a pure sense of duty that restrained him. He acted in utter contempt of what was personal and selfish, and in deepest reverence for what was holy and Divine. How different from the common spirit of the world! Young people, who are so ready to keep up a sense of wrong, and wait an opportunity of paying back your schoolfellows, study this example of David. Ye grown men, who could not get such-a-one to vote for you, or to support your claim in your controversy, and who vowed that you would never rest till you had driven him from the place, how does your spirit compare with that of David? Ye statesmen, who have received an affront from some barbarous people, utterly ignorant of your ways, and who forthwith issue your orders for your ships of war to scatter destruction among their miserable villages, terrifying, killing, mutilating, no matter how many of the wretches that have no arms to meet you in fair fight--think of the forbearance of David. And think too of many pa.s.sages in the New Testament that give the idea of another treatment and another species of victory:--"Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

The special consideration that held back the arm of David from killing Saul was that he was the Lord's anointed. He held the office of king by Divine appointment,--not merely as other kings may be regarded as holding it, but as G.o.d's lieutenant, called specially, and selected for the office. For David to remove him would be to interfere with the Divine prerogative. It would be so much the more inexcusable as G.o.d had many other ways of removing him, any one of which He might readily employ. "David said furthermore, As the Lord liveth, the Lord shall smite him; or his day shall come to die; or he shall descend into battle, and perish. The Lord forbid that I should stretch forth mine hand against the Lord's anointed."

Let us briefly follow the narrative on each of the two occasions.

First, when David saw Saul asleep at the entrance of the cave near Engedi, he crept towards him as he lay, and removed a loose piece of his garment. When Saul rose up and proceeded on his way, David boldly followed him, believing that after sparing the king's life he was safe from attack either from him or his people. His respectful salutation, drawing the king's attention, was followed by an act of profound obeisance. David then addressed Saul somewhat elaborately, his address being wholly directed to the point of disabusing the king's mind of the idea that he had any plot whatever against his life. His words were very respectful but at the same time bold. Taking advantage of the act of forbearance which had just occurred, he demanded of the king why he listened to men's words, saying, Behold, David seeketh thy hurt. He protested that for himself nothing would induce him to stretch forth his hand against the Lord's anointed. That very day, he had had the chance, but he had forborne. His people had urged him, but he would not comply.

_There_ was the skirt of his garment which he had just cut off: it would have been as easy for him, when he did that, to plunge his sword into the heart of the king. Could there be a plainer proof that Saul was mistaken in supposing David to be actuated by murderous or other sinful feelings against him? And yet Saul hunted for his life to take it.

Rising still higher, David appealed to the great Judge of all, and placed the quarrel in His hands. To vary the case, he quoted a proverb to the effect that only where there was wickedness in the heart could wickedness be found in the life. Then, with the easy play of a versatile mind, he put the case in a comical light: did it become the great king of Israel to bring his hosts after one so insignificant--"after a dead dog, after a flea"? Was ocean to be tossed into tempest "to waft a feather or to drown a straw"? Once more, and to sum up the whole case, he appealed solemnly to G.o.d, virtually invoking His blessing on whoever was innocent in this quarrel, and calling down His wrath and destruction on the party that was really guilty.

The effect on Saul was prompt and striking. He was touched in his tenderest feelings by the singular generosity of his opponent. He broke down thoroughly, welcomed the dear voice of David, "lifted up his voice and wept." He confessed that he was wrong, that David had rewarded him good and he had rewarded David evil. David had given him that day a convincing proof of his integrity; though it seemed that the Lord had delivered him into his hand, he killed him not. He had reversed the principle on which men were accustomed to act when they came upon an enemy, and had him in their power. And all these acknowledgments of David's superior goodness Saul made, while knowing well and frankly owning that David should be the king, and that the kingdom should be established in his hand. One favour only Saul would beg of David in reference to that coming time--that he would not ma.s.sacre his family, or destroy his name out of his father's house--a request which it was easy for David to comply with. Never would he dream of such a thing, however common it was in these Eastern kingdoms. David sware to Saul, and the two parted in peace.

How glad David must have been that he acted as he did! Already his forbearance has had a full reward. It has drawn out the very best elements of Saul's soul; it has placed Saul in a light in which we can think of him with interest, and even admiration. How can this be the man that so meanly plotted for David's life when he sent him against the Philistines? that gave him his daughter to be his wife in order that he might have more opportunities to entangle him? that flung the murderous javelin at his head? that ma.s.sacred the priests and destroyed their city simply because they had shown him kindness? Saul is indeed a riddle, all the more that this generous fit lasted but a very short time; and soon after, when the treacherous Ziphites undertook to betray David, Saul and his soldiers came again to the wilderness to destroy him.