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ADVENTURES OF DAVID AT KEILAH AND IN THE WILDERNESS OF ZIPH (1Sa_23:1-29).
1Sa_23:1
They told David, etc. The return of David into his own land was quickly followed by exploits which not only increased his power, but turned the eyes of all the people towards him as their protector. His first success was the deliverance of the city of Keilah from a body of Philistines who were plundering it of the produce of its harvest. This place lay a few miles south of the stronghold of Adullam, and itself occupied a defensible position, being perched on a steep hill overlooking the valley of Elah, not far from the thickets of Hareth (Condor, 'Tent Work,' 2:88). Being thus at no great distance from the Philistine border, a band of men started thence on a foray for the purpose of robbing the threshing floors. As no rain falls in Palestine in the harvest season (1Sa_12:17), the corn is threshed out in the open air by a heavy wooden sledge made of two boards, and curved up in front, with pieces of basalt inserted for teeth, drawn over it by horses, or it is trampled out by cattle. Conder ('Tent Work,' 2:259) describes the threshing floor as "a broad flat space on open ground, generally high. Sometimes the floor is on a flat rocky hill top, and occasionally it is in an open valley, down which there is a current of air; but it is always situated where most wind can be found, because at the threshing season high winds never occur, and the grain is safely stored before the autumn storms commence." As the grain after winnowing is made into heaps until it can be carried home, there is always a period when the threshing floors have to be watched to guard them from depredation, and this was the time chosen by the Philistines for a foray in force.
1Sa_23:2-5
David enquired of Jehovah. This seems to show that Abiathar was already with David, as the prophet Gad had no ephod, and at this time, and for a considerable period subsequently, the usual way of consulting God was by the Urim and Thummim (see 1Sa_23:6). Though the answer was a command to go, yet David's men hesitated; not that they had any doubt of the immediate result, but, regarding Saul as their most dangerous enemy, they were unwilling to embroil themselves also with the Philistines. They argue, We be afraid here in Judah: why then should we close the Philistine territory against us by attacking their armies! Hebrew, "ranks," men disciplined and drawn up in array (see 1Sa_17:22). In order to remove these prudential doubts, David again consults God, and being a second time encouraged to undertake the rescue of Keilah, proceeds thither with his men. This attack, being unexpected, was entirely successful. The Philistines were driven back with great slaughter, and David brought away their cattle. The word signifies "small cattle," such as sheep and goats. Besides robbing the threshing floors, the Philistines apparently had been driving off the flocks from the neighbouring pastures. Both Hareth, where David and his men had lain hid in the thickets (1Sa_22:5), and Keilah were in the tribe of Judah, in the southern portion of the Shephelah (Jos_15:44).
1Sa_23:6
When Abiathar … fled to David to Koilah, he came down with an ephod in his hand. Literally, "an ephod came down in his hand, and so, word for word, the Syriac. The object of this verse is to explain how it was that David (in 1Sa_23:2 and 1Sa_23:4) was able to inquire of Jehovah. The words to Keilah—Hebrew, Kelah-wards—do not mean that it was at Keilah that Abiathar joined David, but that he came in time to go thither with him. In 1Sa_22:20 it seems as if Abiathar must have joined David even at an earlier date, for he is represented as fleeing to him immediately after the massacre of the priests at Nob. Now, granting that David's stay at Gath with Achish was very brief, he must have remained at Adullam a considerable time, inasmuch as men joined him there in large numbers (1Sa_22:2), which seems to show that his hiding place had become generally known. It was probably this concourse of men to him that was "discovered," i.e. made known, to Saul, and, as being an act of formal revolt, so raised his ire. As being supposed to be in league with David, Saul put the priests to death, and Abiathar fled; but probably the news of this terrible act had already reached David, and, in anxiety about his father and mother, he had gone to find refuge for them in Moab. Thither Gad follows him, bringing prophetic approval of his conduct, but ordering him to return into the territory of his own tribe. If then David was on his way to Moab when Abiathar reached Adullam, he may have remained in hiding there till David's return to the thickets of Hareth. But, possibly, even before Abiathar joined him the news may have arrived of the Philistine foray, and David's mind was set Keilah-wards. But there were those who doubted of the prudence of this proceeding, and Abiathars arrival with the ephod enabled him to consult Jehovah's will. By his presence also David had now the approval of the priesthood.
1Sa_23:7, 1Sa_23:8
It was well nigh a hopeless matter to hunt David as long as he remained on the borders of the desert of Judah, but once shut up in a town his capture was inevitable. When Saul, therefore, heard that David was at Keilah, he said, God hath delivered him into my hand. The Syriac, Chaldee, and Vulgate translate in the same way, probably as the nearest equivalent to the Hebrew, while the Septuagint has a different reading—sold. The Hebrew phrase is a very strong one; literally, "God hath ignored him," hath treated him as a stranger, and so let, him fall "into my hand." Possibly Saul s metaphor was taken from the popular language, and no attempt should be made to get rid of unusual expressions, as if they were false readings. By entering into a town that hath gates and bars. Either the people of a walled town would give up David rather than expose themselves to the horrors of a siege (2Sa_20:21, 2Sa_20:22), or, if they stood by him, its capture would be a mere matter of time. David, it seems, would have run the risk, but happily was prevented.
1Sa_23:9-13
Saul secretly practised mischief. This phrase is correctly translated "devised evil" in Pro_3:29; Pro_14:22. There is no idea of secrecy in the Hebrew verb, which literally means "to work in metals," "to forge." Saul's purpose was open enough, and when David heard of it he tells Abiathar to bring the ephod, and then offers earnest prayer to God for counsel and advice. In his prayer his two questions are put inversely to the logical order, but in accordance with their relative importance in David's mind, and no ground exists for altering the text. But when the ephod was brought forward the questions were of course put in their logical sequence. To the first question, "Will Saul come down to besiege Keilah?" the answer was, "He will." To the second, "Will the citizens of Keilah deliver me and my men into the hand of Saul?" the answer also was, "They will. Whereupon he and his followers, now increased to 600 men, withdrew, and went whithersoever they could go. Literally. "they went about whither they went about," i.e. without any fixed plan, as chance or their necessities dictated. As David was once again at large, Saul had no longer any reason for besieging Keilah, especially as its citizens had preferred his side, as that of the more powerful, to gratitude for the safety of their lives and property.
1. David, being informed of the inroads of the Philistines against Keilah, seeks counsel of God.
2. Being directed to go against them, he finds his men in doubt of the safety of the enterprise.
3. Hence, to satisfy them he makes further inquiry of the Lord, and is again directed to go, with promise of victory. Acting on these instructions, he saves Keilah. The moral degeneracy of Saul seems to have been accompanied with some degree of inefficiency of government, by reason of which portions of the country were still exposed to incursions of the Philistines. The subsequent conduct of Keilah, bad enough as it was in itself (1Sa_23:12), would lead us to infer that the people who sought David's interposition were patriotic men not resident in the city. Possibly David's reputation for energy and courage had been sustained of late by the manner in which he had developed his few resources in defence against the wiles and force of his personal foe, and hence it would be natural for oppressed neighbours to seek his aid on an emergency. The narrative relates how he met the demand on his intervention, and with what result. It brings out a fine truth bearing on both public and private life.
I. THE HABIT OF DEFERENCE TO THE DIVINE WILL IS A NECESSARY AND VALUABLE ELEMENT IN LIFE. It is remarkable how, without choice of his own, David had been forced into a position of isolation and danger. There perhaps never was a life, except that of our Saviour, in which habitual submission to a supreme will was more conspicuous. The critical position in which he found himself when urged to make war on Philistine plunderers brought out into more public view a condition of mind habitual in private life. His unwillingness to take the step without being sure of the will of God was a revelation to those who sought his services of what was constant in his experience. The question was not, Can I gain wider reputation, or win Israel to my standard? Is it the will of God, was the first and last thought. David's conception of life was that which becomes every Christian. Whether our lot be kingly or lowly, our calling public or private, it should be a primary thought with us that God has a will of his own as to what manner of persons we ought to be, and what line of conduct we should adopt in the most common affairs of our life; forevery action, and word, and spirit possesses in God's sight a moral character derived from the motive in which it originates and the final result to which it is made subservient. Our great business is to form an estimate, by a study of God's character and providence and of our own position and capabilities, of what he would regard as a pure and righteous course, and then strive, as demands are made on us, to translate that into our actual deeds and temper. There is abundant scope for this habitual deference to God's will in the demands which come upon us from all quarters. By reason of the strong interaction of various tendencies within us: and the opposing claims of what seem to be benevolence and prudence, we may, like David, find ourselves in an ambiguous position, and it is at such junctures especially that the habitual deference will manifest its valuable presence. The difference between a really good man and one of formal godliness comes out in this, that the one always feels as though another and higher will was present and supreme over his own, while the other only thinks of that superior will on special occasions when painful events fill him with fear. This habitual deference is partly owing to the fact that a correct view is taken of life. David understood his vocation in the world. He had a part to perform in the great Messianic purpose. Although his vision of the future unfoldings of that purpose, varying in distinctness at different periods (Psa_2:1-12; cf. Psa_72:1-20), was not of details, yet he had faith enough in its reality and grandeur to induce the conviction that every step of his daily course was in some way associated with its realisation. And in like manner the humblest Christian is permitted to believe that he has a similar vocation in the world, as a member of Christ's mystical body. Hence we, as members of Christ's body, have no raison d'etre apart from habitual deference to the will of Christ. And as, by the varied experience of life, this deference deepens, so its effect on our general character is more conspicuous. It induces a sobriety of judgment, for haste and rashness are due to self-will; it creates a refined susceptibility of spirit by which moral perfections are quickened and the existence of evil is discerned from afar; and it gives zest and carefulness in use of means to ascertain, in cases of difficulty, what is the perfect will of God.
II. THE MANIFEST APPROVAL OF GOD IN ANY CASE OF DIFFICULTY OR PERIL IS AN ALL-SUFFICIENT ENCOURAGEMENT TO A SINCERE MAN. David's position was still one of embarrassment and danger. He was potentially king, but could not avow it. He was loyal to Saul, though strongly tempted by his persecutions to rise in open rebellion. He was assured by. the anointing and by Samuel's sanction and encouragement that a great future was awaiting him, and yet, like many since his time, he had to bear all the pains and sorrows of the outcast. The agony of feeling expressed in the Psalms can be understood only as we remember his call to a holy work and the consciousness of innocence. The recent experience at Nob caused him to feel how incidentally others might be compromised in his procedure, even when undertaking useful service. But all fear, all sorrow, every feeling of uneasiness as to consequences, disappeared when God recognised him by an answer to the official inquiry of Gad or Abiathar. The fact of the inquiry on his behalf is very important (Num_27:18-21; Jdg_20:26-28). That one or both of these after the slaughter of Nob sought counsel for David was a declaration in most emphatic form that he was the coming king. God thus by his servants openly sanctioned him, and hence his soul was encouraged to brave any danger, to bear any consequences, so long as God approved (Psa_56:11). It is the assured approval of God, obtained in diverse ways according to the nature of the case, that emboldens Christians in courses of extreme difficulty and peril. The apostles feared not Jewish or Roman power when they had, after the ascension of Christ, received the inward and outward testimony of the Holy Spirit of the Divine character of the cause they professed. The same spirit is created in others when called to go forth to heathen lands, or to wage war with fearful evils at home. Let the youth, the sire, the statesman, the parent, the merchant, and the pastor only hear the word "go," at once the soul may take courage and assert its strength.
III. THE MEANS BY WHICH GOD AFFORDS GUIDANCE TO HIS PEOPLE VARY IN DIFFERENT AGES. David now is guided in his public capacity as the coming king by prophet or by priest using the ephod. As a private man he depended for the ordinary course of life on the more private and unexpressed guidance which God insures to all his faithful children. The means by which his public course was directed were unlike the more ancient and the more modern. From the beginning of human history we have to distinguish between the communications which God may have given to men for their personal comfort and use and that which was designed to reveal the fact of his purposes of mercy to the world and gradually unfold their scope, although in some instances, as in the case of Abraham (Gen_15:1), the personal and general might coincide. The guidance granted to the patriarchs for the unfolding of the redemptive purposes was chiefly in form of visible or audible manifestations, a method well suited to a primitive life without religious literature, precedents, fixed regulations, and official teachers, and needing greatly, in the midst of visible surroundings and material tendencies, to be impressed with the reality of the unseen power. To Israel in the desert the guidance and spiritual impressment was given by the visible pillar of cloud and of fire, and by the stupendous signs on Mount Sinai which accompanied the communications to Moses for their benefit. The Urim and Thummim of the high priest were chiefly employed during the years subsequent to Moses, thus largely dispensing with the irregular visible display. In the prophets Samuel, Gad, and others after them a more spiritual method came into use, God making known his will to the people by some spiritual manifestation to or elevation of the prophet's spirit. In Christian times the personal prophetic medium reached its culmination in Christ and his apostles, who, out of the fulness of the Spirit that dwelt in them, gave forth such teaching and guidance in action as the Church required. Thus in divers manners God has spoken for the guidance of the Church. We have to consult the "living oracles" (2Ti_3:16) for our guidance as a Church of Christ in reference to the general principles and the manifold details involved in establishing "the kingdom" (Isa_8:20; Joh_5:20; Act_17:11). As individual Christians, besides acting in unison as a Church for the common objects of the kingdom of Christ, we may seek guidance daily by private use of the same means as those enjoyed privately by David.
IV. THE HIGHEST QUALITIES OF THE RELIGIOUS CHARACTER may be associated with THE MORE ORDINARY AND PRACTICAL, and when so associated THEY GIVE VALUE AND COMPLETENESS to them. It is a too frequent belief in the world that a man absorbed in the pursuit of the highest religious vocation and distinguished by the loftiest spiritual aspirations, such as are revealed in the Psalms and in David's life, becomes thereby one sided in development, and fails by neglect in the detailed and minor moralities of life. A saint is synonymous with a moody, unpractical man, too much occupied with spiritual realities to be careful of little things. David's conduct in the affairs of Keilah is a refutation of this false conception. The narrative brings out his full orbed religion, and in this he may be considered as a fit representative of the well developed Christian.
1. The line of conduct pursued with reference to Keilah, taken in historic connection with his call to service, brings out a remarkable combination of high and ordinary qualities. With his consciousness of high mission was joined a patient endurance of bitter trials as a consequence of the very position to which Providence was calling him. Not a word of complaint and distrust escapes his lips during this weary hiding from his foe, although in his agony he was constrained to cry, "How long, O Lord!" Then there was that beautiful self reserve, lest by any impetuous act he should seem to forestall the ways of God and force on the final issue—as seen in his unwillingness to annoy or embarrass Saul and press him to a conflict by an attack, without royal commission, on the Philistines. This following and not going before appears also in his using the official means of guidance only when Providence had placed them clearly in his way, and not by privately enticing Gad and Abiathar to join his company. But while intent on these high spiritual objects, there was a generous disinterestedness in relieving the troubles of others, even at a time when his own sorrows were multiplied, for he spared not himself when Keilah was oppressed. Nor did he feel for them alone, since the second inquiry of the Lord (verse 4) was evidently dictated by a tender consideration for men whose faith was unequal to his own, And, finally, all this also associated with a wonderful tenderness for his personal enemy, based on a recognition of his kingly office, and more so on pity for a character once hopeful, but now fast on the way to ruin. Never, perhaps, were the precepts of the New Testament with respect to personal enemies (Mat_5:38-44) more truly exemplified in combination with so utter a detestation of the sins that tended to frustrate the spiritual ends for which Israel existed in the world.
2. Taking, then, the conduct of David and the special qualities indicated therein as a basis, we may summarise the qualities which seem to enter into a well developed religious character,
(1) Recognition of a high vocation in life, associated with God's merciful purposes toward mankind. No man is great whose energies do not in their results aim at something beyond himself; nor is that a high style of character which is governed by aspirations terminating with the material and temporal wants of mankind. As David was conscious of a vocation in life which linked his whole existence with the advancement of the highest spiritual interests of the world, and with the highest material as naturally included in the spiritual, so every truly religious man believes and rejoices to know that his business in life lies outside his fleeting earthly occupation and possessions, and in fact coincides with that for which Christ came into the world. What tone and power the Church would have in the world if all her members duly realised for what end Christians exist! A lofty ideal always gives power and elevation to actual life; and no higher ideal can be set before us than that which is the normal vocation of every one of Christ's disciples.
(2) Submission to God's ways and times. The realisation of the ideal before David was by a process which seemed to run counter to the dictates of human wisdom. The great scope of a religious ideal, while it expands the intellect and fills the imagination with the glowing colours of future good, also makes a present demand on the more sober and less brilliant qualities of the soul. The course of nature and the progress of spiritual forces are determined by primary principles of government and a combination of incidental and final issues which in their entirety are comprehensible alone to God, as, indeed, they received their coordination from him. A mind that forms a just estimate of itself, and regards the outworking of the powers of the kingdom of God as the visible index of an infinite secret, will bow in loving submission to all the methods and seasons appointed by God in bringing on the setting of his King on the holy hill of Zion.
(3) Confidence in God in spite of adverse events. The key to David's life when fleeing from cave to cave, and through all the lowly submission to years of waiting, was, as so often expressed in the Psalms, trust in the Lord. The trusting power of our nature is large, but unfortunately has been injured in its development by the suspicions created in our intercourse with untruthful, selfish men. There is a danger of importing this impaired confidence from the secular to the spiritual sphere, and practically treating God as though he were one of us (Jer_15:18). There is a spiritual heroism in believing in God against hope (Rom_4:17-21; Heb_11:1-40.). The religious trust is not founded on knowledge of things, either as to their intrinsic nature or their correlation, but on the fact that God is over all and is true to his word. What some would call unreasoning fanaticism is the soul's rational, loving homage to the wisdom that never errs, the goodness that ever blesses, and the power that works all things to its own ends. History justifies the faith of God's people. "They are dead which sought the young child's life" (Mat_2:20). "He shall live," and "upon himself shall his crown flourish," was predicted of the most despised and reviled (Psa_72:15; Psa_132:18; Isa_53:3); and, in a modified sense, it will hold true of all who endure and are faithful to the end (Rev_3:21).
(4) Kindliness towards the weak and the oppressed. The kindly feeling which prompted an effort to save Keilah, although not personally interested, and which sought support for the weak faith of doubting men by a second inquiry of the Lord (verses 2-4), is but an illustration of the humane spirit of true religion when properly developed. The virtues of submission and confidence, which find exercise toward God as their object, are supplemented by those which bear on the sorrows of men. The loftiest spiritual aspirations—of the severest purity, of the widest range of vision, and of intensest gaze on the realisation of a spiritual salvation for man—were combined in Christ with the tenderest and the most considerate regard for the weaknesses and woes of men, and did, directly or indirectly, during a brief sojourn on earth, more than anything else to alleviate temporal sufferings and finally break the bonds of social and political oppression (Luk_4:18).
3. The attainment of this well developed personal religion is within reach of all. The character of David was not supernatural, but the outgrowth of a mental and moral constitution, under the carefully cherished influences of such religious privileges as fell to his lot. The position of each one of us is in the main that of David: we have our natural temperament, which may determine the prominence of this over that virtue; we, as Christians, have received our solemn call by One greater than Samuel; we, in our private or public sphere, have, as the business of our life, the maintenance of a theocracy more blessed and wide in its influence than that for which David lived; the Divine truth for our instruction and admonition embraces more than he was wont to meditate on by day and night; and it is our privilege to wait on the Lord daily for both strength and wisdom. A nature less capactous than that of David's, and called to a department of service for God less conspicuous to the public eye, may, by corresponding diligence in self-culture, attain to a symmetry of Christian excellence akin to that of David, and embracing all the qualities we have just sketched. Every man is a well developed Christian when such a nature as he happens to possess is brought, in all its tendencies and developments, entirely under the sway of the Christian spirit. A knowledge of our constitutional tendencies should be accompanied by special guarding of those forms of temperament which imperil symmetry of character. Occasional reviews of our vows and of the goodness and mercy of our God will prompt to a renewed and fuller consecration, which will not fail to develop patience in worse trials possibly than those of David, and confidence in God despite the most adverse of circumstances.
1Sa_23:6-12
1. The moral position of David at Keilah is strengthened by the presence of Abiathar with the ephod.
2. Saul, believing David to be shut up in the city, prepares a force to lay siege to Keilah.
3. David, aware of this, has recourse to the ephod, and asks through Abiathar whether Saul was really coming, and whether, in case he came, the men of Keilah would give him up to Saul.
4. He receives an affirmative reply to each inquiry. We have here two men moving in opposite lines and under totally diverse principles, yet each making reference to God in relation to his own conduct—a fair illustration of the intelligent and the ignorant use made of religious language and sentiments in human affairs. And while David in the deep earnestness of his soul seeks through the appointed means to know the will of God, and Saul in his infatuation concludes God to be on his side, the Eternal reveals his knowledge of the secret tendencies of men and his tender regard for the upright in heart. The actual conduct of Saul and the hypothetical conduct of the men of Keilah suggest the misinterpretation of conduct and the miscalculation consequent thereon. No doubt the action of an energetic man at the head of a band of followers might cause uneasiness to a monarch whose hold on the people was not very strong, and consequently the movement of David, viewed at a distance and considered irrespective of his known character, might suggest the thought of an attempt to ingratiate himself with the nation, and gain a position from which a blow might, with greater chance of success, be struck at the throne. Saul's interpretation of the attack on the Philistines, and consequent entry into Keilah, was either that David was carrying on a freebooting expedition from mere love of plunder and exploit, or that, under cover of aiding the oppressed, he was entering upon active hostilities against himself. He could not conceive of such an act as compatible with friendliness to himself, and called forth by pure regard for the honour and freedom of Israel, patriotic hostility to the national foe, generous sympathy for the weak, and readiness to benefit sufferers, even though in so doing a man should pursue a course open to the possibility of being misunderstood. The Saul of this date was not the Saul who once (1Sa_11:1-8), with large-hearted patriotism and generous impulse, rescued the men of Jabesh from the power of Nahash the Ammonite. Hence his misinterpretation of David's conduct. But thought and action are closely allied, and a false view of things is the basis of a miscalculation of the results of action when we proceed to carry out a purpose. So reversely did Saul now read all the lessons of the past few years in the life of David and himself as to comfort himself with the belief that God, in the order of his providence, was now shutting up David in a city in order that Saul might take and slay him. This phenomenon of a morally diseased nature is worthy the study of Christian men, and may well make the resolutely impenitent to stand aghast at their possible madness. Quem Deus vult perdere. Miserably did Saul miscalculate the course of events. God does not act for men because their wishes are made a substitute for knowledge. Generalising the truth involved in the case of Saul and David, we may notice—
I. That MISINTERPRETATION AND MISCALCULATION ARE COMMON IN THE AFFAIRS OF MEN. It is a truism that men make mistakes; but making mistakes is not always identical with misinterpretation of human conduct, and the false reckoning proceeding therefrom. There is a too prevalent opinion among certain classes of men that they do understand their fellows, and, by the exercise of keen observation, can avoid the error of referring actions to wrong motives. On the other hand, there are ingenuous minds that imagine that no one will ever think of referring their conduct to an origin other than that which is so clear and pure to their own conscience. Such persons need to be instructed. The question may be raised whether, even in the most holy and blessed society of intelligent beings, there is ever a sufficient capacity in one mind to unravel and ascertain perfectly the secret springs of action in others. We each, some time or other, have to bear the frown and condemnation of our fellow creatures, because what we do is not associated, in their judgment, with the motives which are clear in our consciousness; and in so far as they have to calculate on the issue of the conduct misjudged, error is inevitable. The Bible affords notable instances of misinterpretation and miscalculation. We have seen how Hannah's heart was misread by Eli (1Sa_1:14). The Apostle Paul was supposed by false brethren to display zeal for Christ for reasons utterly alien to his nature. The rejection of Christ by the Pharisees was the practical form of their interpretation of his words and deeds. Some of the bitterest trials of private life consist in generous, true hearts having to bear the consciousness that suspicion and distrust are meted out to them when, were all known, love and confidence would abound. In like manner the false reckonings of men are manifold. Every one calculates amiss when he has laid a false foundation in a partial or wrong reading of character. True prophecy, in relation to what will come of the conduct of those we criticise, can only proceed from a just estimate of their moral position. Saul was a false prophet when he predicted that God would now deliver David into his hand. No laws exist for bringing events to pass so that they shall harmonise with our estimate of men. "God hath forsaken him," may be said of a David; but the false judgment of his desert will not destroy the loving kindness which endureth forever. On the basis of their interpretation of Christ's character and conduct men esteemed him "smitten of God and afflicted," and calculated that the silent tomb would put an end to his influence in the world. Those who contend with a holy, Christ loving people, whose spiritual principles are not appreciated, forget that they are embarked in a war against the mightiest forces that operate in the universe.
II. That MOST OF THE MISINTERPRETATIONS AND MISCALCULATIONS OF LIFE ARE TO BE REFERRED TO A DOUBLE ORIGIN. The source of these evils is partly intellectual and partly moral. Saul understood not David and miscalculated the issue of his entering Keilah because of his defective knowledge of human nature and of the order of Providence. In his case, however, apart from radical narrowness of mental range, his mind was injured, with respect to the normal exercise of his intellect, by the moral disturbance consequent on his dreadful alienation from God. He furnishes a typical instance of what may be regarded as the power of the moral state over the intellectual faculties—fearfully suggestive of what demented, shrivelled beings men may become should they in another life still be under the domination of a masterful aversion to God. The liability of every man to fall into the evils of misinterpretation should induce attention to the twofold cause in ourselves. The intellectual cause is often seen in a radically defective know]edge of human nature and its possibilities; in a structure in the mind of rigid lines of conduct, based on a narrow experience; and in a partial acquaintance with the actual facts connected with the case on which judgment is exercised and reckonings are made. The moral cause is often more subtle in operation, and therefore more difficult of detection; but frequently it appears in the morally wrong act of applying our limited power to questions not fairly within their reach, in the obstinate tendency to make the possibly imperfect governing principles of our own life the infallible tests by which all conduct is estimated, in the embittered spirit with which we contemplate the course of events, and in the active presence of envy, jealousy, suspicion, and selfishness. As a rule, moral causes have more influence in determining our judgments of conduct and character, and in calculating the issues of action, than intellectual. It is easy to believe what we wish, and to see evil where we cherish ill will. A very pure, loving soul will avoid errors where others of superior intellect will fail; for purity and love will hold the will back from judgment on uncertain data, and will also, by a sort of moral intuition, recognise goodness where less spiritual natures would not discriminate.
III. That THE EVILS INCIDENT TO MISINTERPRETATIONS AND MISCALCULATIONS ARE OF BOTH SHORT AND LONG DURATION. The evils are twofold—those affecting the injured and those attaching to the wrong doer. David and Saul suffered by Saul's errors. It is true some of the evils affect both for the same time, such as the mutual distrusts, the alienations, the loss of cooperation which inevitably attend the misreading of character and conduct; and it is impossible to estimate the grievous loss to the world arising from this source. But in instances such as that of David and our Saviour, and of all truly good, the injury on their side is soon removed; for Providence so orders events that what was hidden becomes revealed, and their righteousness shines forth as the light, and their judgment as the noon day (Psa_37:28-40). The day of judgment will, to many, be a day for lifting up their head with joy. On the other hand, in so far as we are governed by the tendencies which induce wrong judgments, so far and so long our whole nature is impaired and debased. Indeed, the sum total of our mental and moral wealth is lessened forever by the indulgence in wrong habits of this class; for we can never become the intellectually and morally perfect beings we should be had no energy, no faculty been perverted and abused. No amount of growth and development, after years of defective mental action, can overtake the position due to a healthful advance from the first. But especially will the evils be of long duration in the case of those who, by persistent, persecuting, false judgments, seek to harass and wound the children of God. The shame and the remorse of having bruised a tender heart or misjudged a holy character cannot easily die out. Saul's anguish of spirit consequent on his sin against David survived David's injury.
General lessons:—1. If we would escape undesirable judgments we should avoid, as much as possible, ambiguous actions and the appearance of evil.
2. Nevertheless, in the cause of humanity we ought to be ready to act, even though men, not knowing our feelings, may misinterpret us.
3. We should hold our judgment in strong reserve when but partial knowledge is within reach, even though plausible reasons appear to urge a criticism.
4. Proper weight should always be allowed for the modifying influences of education, habit, and range of experience.
5. We may take consolation in the knowledge that God weighs conduct in reference to its intention, and that he rules events so as to vindicate the just.
6. If ever we have wronged another by harsh and wicked judgment, we are bound to make some amend by word or deed.
I. THE EXISTENCE OF UNDEVELOPED TENDENCIES IS A GENERAL FACT IN HUMAN LIFE. It is a truth that as we find ourselves in daily life we each possess a complex nature in which an inextricable interweaving of thought and feeling is the prominent feature. Every idea and feeling that has become an item stored in memory becomes a power in the subsequent course of our inner experience, even though not distinctly traceable. There are certain fundamental dispositions by which the great lines of action are decided, and minor feelings or sentiments which are tributary to them as servants and prompters. But experience proves that all contained within our nature cannot operate at once, and which of the inner forms of activity may be brought into exercise at any given moment depends on the influences brought to bear and the laws of association thereby set in operation. The tendency to shrink from pain and conflict found no occasion to indicate its presence when the entry of a victorious David into Keilah aroused sentiments of joy and gratitude. It is possible for a tendency to be apparently annihilated by the constant demand on a feeling or sentiment antagonistic with its nature. Hence men may often carry within them possibilities of action while ignorant of their reality, and they may: therefore, be induced to make professions and undertake obligations without reckoning on what may be aroused within when circumstances require the fulfilment of the obligations. Theories of conduct are held which may be belied by the hidden man of the heart when his unhappy hour for development comes. Are we not all now and then startled by the uprising from the unfathomed deeps of our nature of a hideous form which lets us see just enough of its unholy self to create distrust and fear that other powers of evil are there waiting to appear in actual life? The precautions employed in educating youth and the care bestowed on enforcing public sentiment proceed on the belief that the genus of ruin in young and old only await nourishment in order to gain a destructive ascendancy. Nor is the fact confined to what is evil. There are latent tendencies to good—to truthfulness, gentleness, generosity, chivalrous consideration, kindliness, and kindred virtues—which by reason of circumstances do not always find expression. There is a tender place in the hardest heart, though not often touched. Have we not seen a wordy an allusion, draw out feelings not supposed to have existence? And in many a Christian there is much more germinal goodness than is developed in outer life. Christ shocked the complacent Pharisees by assuring them of the latent wickedness of their hearts, and the Apostle Paul urged Timothy to "stir up the gift" bestowed on him (2Ti_1:6).
II. THE RECOGNITION OF THE EXISTENCE OF LATENT TENDENCIES IS OF PRACTICAL IMPORTANCE IN ALL DEPARTMENTS OF LIFE. Our course through life is not regulated simply by what is known. A recognition of the unknown or at least undeveloped forces of our own nature ought to exercise considerable influence in the conduct we daily pursue.
1. In our association with men. David clearly recognised the fact of certain undeveloped tendencies in the men of Keilah, and he discreetly dealt with that unknown factor by endeavouring to find out whether it would come into ascendancy. It should be a maxim with us that there is far more in the men we have to do with than appears in overt act and uttered sentiment, and this, without degenerating into a painful suspicion and cruel distrust, will enable us often to escape being placed within their power; and also, if our intention is to draw out their better qualities, will stimulate to that end.
2. In our professed allegiance to Christ. It should be our rule to watch and govern ourselves in his name on the supposition that there lie within us on the one hand secret tendencies which, under favourable conditions of temptation, may, at least, embitter our life by a fearful struggle for the mastery, and possibly, in consequence of lack of resolution and forethought, for the time mar our character; and on the other hand tendencies germinal repressed, and scarcely conscious, which, if we bring to bear on our heart the warm light of his truth, will expand and assume in our outward life permanent forms of usefulness and beauty.
3. In our work for Christ. Both the kind and character of Christian work are influenced by our recognition of the less manifest tendencies of human nature. It is noticeable how constantly Christ spake to the hidden thoughts and feelings of men rather than to the questions they raised and the attitude they professed to assume. A preacher may often effect most by directing his effort toward some unuttered and even deliberately suppressed sentiment of his hearers. In so far as our persistence in Christian work is concerned we have to consider not merely the value of the impulses and principles that make us earnest during the day of prosperity, but what weaknesses are inherent in us that may develop themselves in unwelcome proportions when trials and adversities threaten. The men of Keilab could sympathise with and swear by the "anointed" when no thought of Nob was present. We may count on this undeveloped factor as One of our best allies in Christian work. Beneath all the vices and superstitions of heathenism and all the shams and scepticism of modern civilisation there lies the hidden, slumbering sense of God and immortality.
III. IT IS GOD'S PERFECT KNOWLEDGE OF ALL THE UNDEVELOPED TENDENCIES OF LIFE THAT RENDERS HIS GOVERNMENT SO STRONG AND HIS PROVISION FOR MAN'S REDEMPTION SO WISE. This is included in the broad truth that there is nothing hidden from his sight. According to Psa_139:1-24, every incipient force—chemical and mechanical, moral and spiritual—in every point of space, through all the ages, has been and still is as clear to the eye of the Eternal, and as traceable in all its endless and intricate developments, as is the mighty sun that sheds its light on our earth. It is this knowledge of the undeveloped which lies at the foundation of prophecy, and renders it possible that, notwithstanding the developments resulting from adverse human wills, the great end for which Christ lived and died shall at last be attained. The warnings and admonitions, "here a little and there a little," for the guidance of our conduct; the form and variety of the promises; the ordinances of religion; the special features of the redemptive work effected by Christ—all these are adapted to the possibilities, and not merely to the present actualities, of human life. "He knoweth our frame." Hence the reasonableness of submitting our reason to his revelations.
IV. IT IS OUR WISDOM, IN ALL TIMES OF DOUBT, TO HAVE RECOURSE TO THE MEANS OF ASCERTAINING GOD'S KNOWLEDGE OF THINGS. No doubt David speculated on the probable course of the men of Keilah should they ever be brought to decide between grateful attachment to him and the frown of Saul, and his general acquaintance with human nature may have inclined him to believe in their treachery when under the influence of fear. But as it was a question of his personal safety, and involved in that a question also of ultimately realising the great purposes of a Messianic kingdom, he wisely sought a solution of all doubts by a recourse to the available means of putting himself in possession of God's knowledge with reference to this particular matter. The knowledge which God has of the secret powers of the universe does in effect become ours when in any instance he condescends to make us acquainted with the result in which they will issue. A really wise man in seasons of uncertainty, when important interests are at stake, whether temporal or spiritual, will not rest with speculations on what may be; but will, like David, inquire of the Lord, so as to regulate his present action according to God's knowledge of what is inevitable. The means of ascertaining God's knowledge may vary with the case in hand; it may be by laying the candid mind open to direct Divine illumination, or by devoting special attention to the monitions of Providence, or by consulting the "lively oracles" which are to us the voice of God on great moral and religious matters. In one respect we are all in a position analogous to that of David; for there are intricate and hidden powers at work within and without which, when fully developed by the new circumstances that may arise, may have the effect of delivering us bound to a condemnation far more terrible than any Saul could pass on a captive David. Now it is a serious question to each whether this one enemy will ever gain power over us, and by what means its dominion can be escaped. In a case of such importance we cannot afford to trust to speculation and humanly grounded hope. We are permitted to inquire of God, who in his word and in the redemption provided in Christ has put us in possession of his knowledge of the undeveloped tendencies of sin in human nature, by assuring us that under certain conditions—our following our own independent course—we shall come into condemnation on the day of judgment, and that under other conditions—our self-surrender to Christ for pardon and renewal—we shall be not only free from that woe, but shall rise to sit on thrones of honour and power (2Ti_2:10-12).
Practical lessons:—
1. Inasmuch as the great issues of life are determined by the mastery of one set of principles over another, it is very important to seek the expulsion or entire suppression of latent evil tendencies by the careful nurture of tendencies of opposite character, for the strength of principles is in proportion to their exercise.
2. In so far as tendencies to evil lie within us, we should avoid unnecessary exposure to influences that may draw them into activity; and, reversely, we should seek those conditions of life that will aid the development of the good.
3. Caution should be exercised lest we be misled in our estimate of what we can do in resisting evil inclinations by basing our calculation on circumstances hitherto helpful; for the men of Keilah, in the flush of David's achievement, and not yet threatened by Saul, were like Peter, who could fearlessly avow fidelity to Christ while he was present to inspire and cheer.
4. The fact that in the emergencies of their life God gave specific replies to the inquiry of his chosen servants, because they were instruments of working out the great Messianic purpose, is encouragement to believe that he will give heed to every one whose life is devoted to the same issue, and who is equally sincere in prayer.
I. INDICATIVE OF A NOBLE DISPOSITION. Some men are unduly concerned about their own convenience, safety, interest, and refuse to look beyond them. Others render public services from selfish motives. But the truly public spirited man, like David, possesses—
1. An intense desire for the welfare of the people, to whom by Divine providence he is united by special ties, not contrary to, but closer and more immediately affecting him than those which unite him to all mankind.
2. Genuine sympathy with the distresses of the weak, the injured, and the imperilled (1Sa_23:1). Their condition fills his heart with generous impulses, and makes him forget his own troubles.
3. Supreme concern for "God's kingdom and righteousness," which inspires him with zeal against evil doers, and (along with his unselfish regard for his people) makes him willing to undergo labour, conflict, sacrifice, suffering, and death. "Be of good courage, and let us play the men for our people," etc. (2Sa_10:12).
II. DIRECTED BY THE DIVINE WORD (1Sa_23:2, 1Sa_23:4) in—
1. General principles, such as are contained in the commandment, "Thou shalt love thy neighbour as thyself" (Le 1Sa_19:18), and others of a similar nature (Gal_6:10; Php_2:4). In order that our love to the whole human race (included in the commandment in its widest sense) may be real and effectual, it must begin by the exercise of love toward those who are nearest to us and have the first claim upon us (Psa_122:6-9; Psa_137:5, Psa_137:6; Luk_13:34; Luk_24:47; Rom_9:3).
2. Particular precepts pertaining to the varied relationships, capabilities, and needs of men, as rulers, subjects, etc.
3. Joined with numerous promises and encouragements to the performance of duty. If public spirit in the form of patriotism is not expressly enjoined in the New Testament, it is not without reason. "It was worthy of the wisdom of our great Legislator to decline the express inculcation of a principle so liable to degenerate into excess, and to content himself with prescribing the virtues which are sure to develop it, as far as is consistent with the dictates of universal benevolence" (R. Hall).
III. OPPOSED BY PRUDENTIAL FEARS. "David's men said unto him, Behold, we are afraid here in Judah," etc. (1Sa_23:3). They were not of the same mind as himself, had not a proper sense of their obligation, were unduly concerned about their own safety, and full of doubt and fear. But he was not disheartened nor deterred. And on a further revelation of the Divine will they were (as others often are)—
1. Persuaded that their opposition was wrong.
2. Convinced that their fears were groundless.
3. Induced to accompany their leader in a brave and generous enterprise (1Sa_23:5). One man imbued with strong faith and public spirit thus overcomes the opposition of many, and converts them into zealous helpers.
IV. PRODUCTIVE OF IMPORTANT CONSEQUENCES. The hand of God was with them, and—
1. Injustice was punished, the public enemy defeated, and the prey taken from the mighty.
2. Those who were in the utmost peril were saved.
3. All the people were taught where to look for their deliverer. In seeking the good of others David found his own honour, and received a Divine testimony to his royal destination.—D.
I. PERPLEXITY concerning the knowledge of duty. Asking, "Shall I go?" (1Sa_23:9.) they receive, perchance, the definite answer, "Go;" not, indeed, by an audible voice, but by means of—
1. The elevating, calming, and enlightening of their minds through communion with God, and more particularly by the purifying of their moral nature from carnal and selfish affections by his indwelling Spirit, which enables them to see "what the will of the Lord is." "Our notions resemble the index and hand of the dial; our feelings are the hidden springs which impel the machine; with this difference, that notions and feelings react on each other reciprocally" (Coleridge). "The understanding resembles not a dry light, but admits a tincture of the will and the passions, which generate their own system of truth accordingly" (Bacon). And when the heart (which is the soul's eye) is pure we see God (Pro_28:5; Mat_5:8; Joh_7:17).
2. A clear understanding of the meaning of the written word, and of its application to the circumstances in which they are placed. As by that word thoughts, impressions, and purposes are tried, in order that it may be proved whether they are of God, so by the same word they are formed and directed (Isa_8:20; Joh_16:13).
3. A correct judgment of what is right and most expedient, accompanied by an inward assurance of the Divine approbation. "If any of you lack wisdom, let him ask of God," etc. (Jas_1:5; Psa_25:9).
II. DIFFICULTY arising from hindrances to the performance of duty. "David inquired of the Lord yet again" (1Sa_23:4). The obstacles placed in the way of duty, especially by friends, ought to lead to renewed consideration and prayer, and these are often followed by—
1. Strong confirmation of the conviction previously entertained. "Arise, go down to Keilah."
2. Increased confidence of success. "I will give the Philistines into thine hand."
3. Entire removal of the difficulty. "David and his men went." It appears to have been chiefly for their satisfaction that the second inquiry was made. Whilst we should endeavour to persuade men to adopt a right course, we ought above all things to look to God to dispose them to walk therein.
III. DANGER, which sometimes occurs on the fulfilment of duty (1Sa_23:7-12). "In the deed of deliverance itself lies the seed of new suffering." Saul misinterprets events (1Sa_23:7), like other men blinded by sin and "using the name of God when God is farthest off from them," confidently calculates on seizing David, levies war, and openly devotes himself to the execution of his wicked purpose. But David is warned; he has also, probably, reason to suspect the fidelity of the citizens of Keilah, and again inquires of the Lord. He does so with much fervour, calling him the "Lord God of Israel," and humbly acknowledging himself to be his servant; and the answers he obtains afford him—
1. Foresight of the perilous events of the future. "He will come down."
2. Insight into the hidden purposes of men. "They will deliver thee up." We may often ascertain more of the secret thoughts of men by communion with God than by consultation with men themselves.
3. Guidance for the frustration of ungrateful and evil intentions, and escape from every danger. "David and his men, etc." (1Sa_23:13). How perfect is the knowledge which God possesses of all things! How sure is the guidance which he affords to those who seek him! How safe are they who make him their Rock and their Fortress! In the midst of all his troubles David can sing of "his marvellous loving kindness in a fenced city;" as he does in Psa_31:1-24.: "In thee, O Jehovah, have I found refuge."
"See Judah's promised king bereft of all;
Driven out an exile from the face of Saul.
To distant caves the lonely wanderer flies,
To seek that peace a tyrant's frown denies.
His soul exults; hope animates his lays;
The sense of mercy kindles into praise;
And wilds familiar with the lion's roar
Ring with ecstatic sounds unheard before"
(Cowper).—D.