Strong holds. Natural fortresses in the woods and mountains are meant, and places difficult of access. The wilderness of Ziph. This lay to the south of Hebron, upon the edge of the great desert of Judah (Jos_15:55). Saul sought him every day. The pursuit was maintained constantly, with men always spying David's movements, and ready to report to Saul any opportunity of seizing him; but apparently there was no body of men at present perpetually in quest of him. In a wood. Many rightly regard this as a proper name, Horesh, and as the same place as the mountain mentioned in 1Sa_23:14; for, as Conder remarks ('Tent Work,' 2:89), "a moment's reflection will convince any traveller that, as the dry, porous formation of the plateau must be unchanged since David's time, no wood of trees can then have flourished over this unwatered and sun-scorched region ."
1Sa_23:16-18
Jonathan … went to David into the wood. To Horesh, as in 1Sa_23:15. This visit suggests two things: the first, that, after the scene in 1Sa_22:8, Saul was estranged from his son, and treated him harshly, regarding him as a fellow conspirator with David; the second, that there was a growing conviction, not only in Jonathan's mind, but generally, that Jehovah had transferred the kingdom from Saul to David, and that consequently David's final success was inevitable. He strengthened his (David's) hand in God. Such a visit, and the expression of Jonathan's strong conviction that Jehovah was with David, must necessarily have had a powerful moral effect upon his mind. Under such trying circumstances David must often have been tempted to despair; but the assurance of Jonathan's unbroken love for him, and the knowledge that he and many more regarded him as chosen by God to be Israel's king, would revive his courage and make him content to bear the hardships of his present lot. I shall be next unto thee. Had he not been killed in Mount Gilboa, it seems that, unlike Ishbosheth, Jonathan would have resigned all claim to the crown. But the feeling must often have distressed David, that the kingdom could become his only by dispossessing his true and unselfish friend. Nor would such a regret be altogether removed by Jonathan's ready acquiescence in it as God's will, though, as next to him, and beloved as he deserved, his position as the king's friend would have been a not unenviable one. Still, to be second where by right of inheritance he should have been first would have been a very trying lot, and it was better for Jonathan that he should die a soldier's death, even granting that he would have felt a lively joy in David's success and the glory of his empire. But their love was to be exposed to no vicissitudes, and the two friends parted never to meet again—David remaining at Horesh, while Jonathan returned to his home at Gibeah.
1Sa_23:19, 1Sa_23:20
The Ziphites. Rather, "some Ziphites," or "people of Ziph," as there is no article. They tell Saul that David was hiding in the fastnesses of the wild region in their neighbourhood, and especially in the hill of Hachilah, a ridge that ran along eastward of Maon. Conder recognises it in the long ridge called El Kolah, running out of the Ziph plateau towards the Dead Sea desert. It lay on the south of Jeshimon, or rather "on the right hand of the desert." Jeshimon is not a proper name, but means any desert (Psa_107:4; Isa_43:19), though it is used specially of the desert of Sinai in Deu_32:10, and of that of Judah here and in Num_21:20; Num_23:28. Conder calls it "the dreary desert which extends between the Dead Sea and the Hebron mountains. It is called Jeshimon, or 'Solitude,' in the Old Testament, and 'wilderness of Judea' in the New (Mat_3:1). It is a plateau of white chalk, 2000 feet lower than the watershed, and terminated on the east by cliffs which rise vertically from the Dead Sea shore to a height of about 2000 feet. The scenery is barren and wild beyond all description. The chalky ridges are scored by innumerable torrents, and their narrow crests are separated by broad flat valleys. Peaks and knolls of fantastic forms rise suddenly from the swelling downs, and magnificent precipices of ruddy limestone stand up like fortress-walls above the sea. Not a tree nor a spring is visible in the waste, and only the desert partridge and the ibex are found ranging the solitude. It was in this pathless desert that David found refuge from Saul's persecution, and the same has been a place of retreat from the days of Christ to the present time." The Ziphites assure Saul that from their knowledge of this region they shall be able, if he come in force, so to guide him as that David must fall into his hands.
1Sa_23:21-23
Ye have compassion on me. There is something pitiable in Saul's answer. He had brooded over his rejection from being king, and the many indications that David was to be his successor, till he had become the prey of abject melancholy. He evidently regarded himself as a wronged and injured man, while David to his diseased imagination was ever conspiring against him and plotting his murder. With much prolixity he encourages them still to keep a close watch upon all David's movements, so as to know his place where his haunt is. Literally, "his place where his foot will be," the place whither he goes for rest and refuge. The reason he gives for this long and close observation of David's doings is that it is told him that he dealeth very subtilly. That is, according to Saul's information, he behaved with the utmost prudence, ever keeping a careful look out against surprise, and using much skill to conceal his movements and to provide for his escape from danger. Finally, they are to return with the certainty—with trustworthy and accurate information, and then Saul will gather his forces and search David out throughout all the thousands of Judah. These are the larger divisions of the territory of the tribe (Num_1:16; Num_10:4), throughout which Saul will hunt for him till he has got him into his power.
1Sa_23:24
While the Ziphites were conferring with Saul and gathering information David had moved about six miles to the south of Ziph, and was in the wilderness of Maon. This town is still called Main, and occupies a conical hill, whence Robinson ('Bibl. Res.,' 2:433) counted no less than nine cities belonging to the hill country of Judah. Conder ('Tent Work,' 2:90) calls it a great hump of rock. In the plain on the south of Jeshimon. Literally, "in the 'Arabah to the right of the desert." The 'Arabah was the name of the low-lying desert tract extending along the valley of the Jordan from the lake of Gennesareth to the Dead Sea. Maon lay upon the edge of this depression, in the southern portion of the Jeshimon or Solitude.
1Sa_23:25, 1Sa_23:26
He came down into a rock. Hebrew, sela', a cliff or precipice. In the next verse it is described as a mountain, on one side of which was David and his men, in full view of Saul and his army on the other. But as Saul's forces were much more numerous, they were preparing to separate, and so enclose David, while he made haste. The word expresses anxiety and fear, and may be translated, "And David sought anxiously to go from before the face of Saul." Conder's description of the spot ('Tent Work,' 2:91) sets the whole scene most vividly before us. It is as follows:—"Between the ridge of El Kolah (the ancient hill of Hachilah) and the neighbourhood of Maon there is a great gorge called 'the Valley of Rocks,' a narrow but deep chasm, impassable except by a detour of many miles, so that Saul might have stood within sight of David, yet quite unable to overtake his enemy; and to this "cliff of division" the name Malaky now applies, a word closely approaching the Hebrew Mahlekoth. The neighbourhood is seamed with many torrent beds, but there is no other place near Maon where cliffs such as are to be inferred from the word sela' can be found. It seems to me pretty safe, therefore, to look on this gorge as the scene of the wonderful escape of David, due to a sudden Philistine invasion, which terminated the history of his hair-breadth escapes in the south country." This cliff in 1Sa_23:28 is called Sela-Hammahlekoth, "the cliff of divisions," or "of separations," ham representing the Hebrew article. Many other derivations have been suggested, but the above, which alone agrees with the ordinary meaning of the Hebrew verb, is proved to be right by Mr. Conder's researches. They enable us also to correct some small errors. Thus David did not come down into a rock, but "to the cliff," the sela' or precipitous gorge described above. Nor did he "descend the rock" (Erdmann) "in order to conceal himself in the low land, or in the caves at its base," but he went to it as being an impassable barrier between him and his pursuers. But "he hasted anxiously to get away" (1Sa_23:26), because Saul would divide his army into two parts, and so David would only have the advantage of the few miles of detour which Saul must make. But for the news of the Philistine invasion his final escape would have been almost hopeless. The ordinary notion that David and his men were concealed from the sight of Saul by an intervening mountain is disproved, not only by no such mountain existing, but also by the clause, "Saul and his men were surrounding David and his men" (1Sa_23:28). They had them in sight, and were forming in two divisions, so as to pass the gorge at the two ends and close upon the flanks of David's small band of followers.
1Sa_23:29 belongs to the next chapter.
HOMILIES BY D. FRASER
1Sa_23:1-12. (HARETH, KEILAH.)
Answers to prayer.
Inquiry of the Lord by Urim and Thummim really meant prayer in which Divine direction was sought in a particular manner (see 1Sa_14:19, 1Sa_14:36). It was made by David soon after the arrival of Abiathar, on three several occasions (1Sa_23:2, 1Sa_23:4, 1Sa_23:10),—on the last of them by two separate questions,—and in each case a definite answer was received. "God shows great care for David, instructing him now by prophets (1Sa_22:5), and now by Urim and Thummim" (Grotius). "That which in the olden Jewish times was the prerogative of a few becomes in Christian days the privilege of the many. Christ makes all his faithful followers 'kings and priests unto God.' And much of the sacred symbolism that gathered around the ancient priesthood now gathers in another form around the believer in Christ. Mere symbols have given place to true spiritual power. The Spirit of God which once underlay the symbols, and spake through them to the devout mind, now communicates directly with the heart, and needs no material intervention" ('Bible Educ.,' 4:38). Those who seek guidance of God in a right spirit never fail to obtain it, especially in—
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."
Strong holds. Natural fortresses in the woods and mountains are meant, and places difficult of access. The wilderness of Ziph. This lay to the south of Hebron, upon the edge of the great desert of Judah (Jos_15:55). Saul sought him every day. The pursuit was maintained constantly, with men always spying David's movements, and ready to report to Saul any opportunity of seizing him; but apparently there was no body of men at present perpetually in quest of him. In a wood. Many rightly regard this as a proper name, Horesh, and as the same place as the mountain mentioned in 1Sa_23:14; for, as Conder remarks ('Tent Work,' 2:89), "a moment's reflection will convince any traveller that, as the dry, porous formation of the plateau must be unchanged since David's time, no wood of trees can then have flourished over this unwatered and sun-scorched region ."
1Sa_23:16-18
Jonathan … went to David into the wood. To Horesh, as in 1Sa_23:15. This visit suggests two things: the first, that, after the scene in 1Sa_22:8, Saul was estranged from his son, and treated him harshly, regarding him as a fellow conspirator with David; the second, that there was a growing conviction, not only in Jonathan's mind, but generally, that Jehovah had transferred the kingdom from Saul to David, and that consequently David's final success was inevitable. He strengthened his (David's) hand in God. Such a visit, and the expression of Jonathan's strong conviction that Jehovah was with David, must necessarily have had a powerful moral effect upon his mind. Under such trying circumstances David must often have been tempted to despair; but the assurance of Jonathan's unbroken love for him, and the knowledge that he and many more regarded him as chosen by God to be Israel's king, would revive his courage and make him content to bear the hardships of his present lot. I shall be next unto thee. Had he not been killed in Mount Gilboa, it seems that, unlike Ishbosheth, Jonathan would have resigned all claim to the crown. But the feeling must often have distressed David, that the kingdom could become his only by dispossessing his true and unselfish friend. Nor would such a regret be altogether removed by Jonathan's ready acquiescence in it as God's will, though, as next to him, and beloved as he deserved, his position as the king's friend would have been a not unenviable one. Still, to be second where by right of inheritance he should have been first would have been a very trying lot, and it was better for Jonathan that he should die a soldier's death, even granting that he would have felt a lively joy in David's success and the glory of his empire. But their love was to be exposed to no vicissitudes, and the two friends parted never to meet again—David remaining at Horesh, while Jonathan returned to his home at Gibeah.
1Sa_23:19, 1Sa_23:20
The Ziphites. Rather, "some Ziphites," or "people of Ziph," as there is no article. They tell Saul that David was hiding in the fastnesses of the wild region in their neighbourhood, and especially in the hill of Hachilah, a ridge that ran along eastward of Maon. Conder recognises it in the long ridge called El Kolah, running out of the Ziph plateau towards the Dead Sea desert. It lay on the south of Jeshimon, or rather "on the right hand of the desert." Jeshimon is not a proper name, but means any desert (Psa_107:4; Isa_43:19), though it is used specially of the desert of Sinai in Deu_32:10, and of that of Judah here and in Num_21:20; Num_23:28. Conder calls it "the dreary desert which extends between the Dead Sea and the Hebron mountains. It is called Jeshimon, or 'Solitude,' in the Old Testament, and 'wilderness of Judea' in the New (Mat_3:1). It is a plateau of white chalk, 2000 feet lower than the watershed, and terminated on the east by cliffs which rise vertically from the Dead Sea shore to a height of about 2000 feet. The scenery is barren and wild beyond all description. The chalky ridges are scored by innumerable torrents, and their narrow crests are separated by broad flat valleys. Peaks and knolls of fantastic forms rise suddenly from the swelling downs, and magnificent precipices of ruddy limestone stand up like fortress-walls above the sea. Not a tree nor a spring is visible in the waste, and only the desert partridge and the ibex are found ranging the solitude. It was in this pathless desert that David found refuge from Saul's persecution, and the same has been a place of retreat from the days of Christ to the present time." The Ziphites assure Saul that from their knowledge of this region they shall be able, if he come in force, so to guide him as that David must fall into his hands.
1Sa_23:21-23
Ye have compassion on me. There is something pitiable in Saul's answer. He had brooded over his rejection from being king, and the many indications that David was to be his successor, till he had become the prey of abject melancholy. He evidently regarded himself as a wronged and injured man, while David to his diseased imagination was ever conspiring against him and plotting his murder. With much prolixity he encourages them still to keep a close watch upon all David's movements, so as to know his place where his haunt is. Literally, "his place where his foot will be," the place whither he goes for rest and refuge. The reason he gives for this long and close observation of David's doings is that it is told him that he dealeth very subtilly. That is, according to Saul's information, he behaved with the utmost prudence, ever keeping a careful look out against surprise, and using much skill to conceal his movements and to provide for his escape from danger. Finally, they are to return with the certainty—with trustworthy and accurate information, and then Saul will gather his forces and search David out throughout all the thousands of Judah. These are the larger divisions of the territory of the tribe (Num_1:16; Num_10:4), throughout which Saul will hunt for him till he has got him into his power.
1Sa_23:24
While the Ziphites were conferring with Saul and gathering information David had moved about six miles to the south of Ziph, and was in the wilderness of Maon. This town is still called Main, and occupies a conical hill, whence Robinson ('Bibl. Res.,' 2:433) counted no less than nine cities belonging to the hill country of Judah. Conder ('Tent Work,' 2:90) calls it a great hump of rock. In the plain on the south of Jeshimon. Literally, "in the 'Arabah to the right of the desert." The 'Arabah was the name of the low-lying desert tract extending along the valley of the Jordan from the lake of Gennesareth to the Dead Sea. Maon lay upon the edge of this depression, in the southern portion of the Jeshimon or Solitude.
1Sa_23:25, 1Sa_23:26
He came down into a rock. Hebrew, sela', a cliff or precipice. In the next verse it is described as a mountain, on one side of which was David and his men, in full view of Saul and his army on the other. But as Saul's forces were much more numerous, they were preparing to separate, and so enclose David, while he made haste. The word expresses anxiety and fear, and may be translated, "And David sought anxiously to go from before the face of Saul." Conder's description of the spot ('Tent Work,' 2:91) sets the whole scene most vividly before us. It is as follows:—"Between the ridge of El Kolah (the ancient hill of Hachilah) and the neighbourhood of Maon there is a great gorge called 'the Valley of Rocks,' a narrow but deep chasm, impassable except by a detour of many miles, so that Saul might have stood within sight of David, yet quite unable to overtake his enemy; and to this "cliff of division" the name Malaky now applies, a word closely approaching the Hebrew Mahlekoth. The neighbourhood is seamed with many torrent beds, but there is no other place near Maon where cliffs such as are to be inferred from the word sela' can be found. It seems to me pretty safe, therefore, to look on this gorge as the scene of the wonderful escape of David, due to a sudden Philistine invasion, which terminated the history of his hair-breadth escapes in the south country." This cliff in 1Sa_23:28 is called Sela-Hammahlekoth, "the cliff of divisions," or "of separations," ham representing the Hebrew article. Many other derivations have been suggested, but the above, which alone agrees with the ordinary meaning of the Hebrew verb, is proved to be right by Mr. Conder's researches. They enable us also to correct some small errors. Thus David did not come down into a rock, but "to the cliff," the sela' or precipitous gorge described above. Nor did he "descend the rock" (Erdmann) "in order to conceal himself in the low land, or in the caves at its base," but he went to it as being an impassable barrier between him and his pursuers. But "he hasted anxiously to get away" (1Sa_23:26), because Saul would divide his army into two parts, and so David would only have the advantage of the few miles of detour which Saul must make. But for the news of the Philistine invasion his final escape would have been almost hopeless. The ordinary notion that David and his men were concealed from the sight of Saul by an intervening mountain is disproved, not only by no such mountain existing, but also by the clause, "Saul and his men were surrounding David and his men" (1Sa_23:28). They had them in sight, and were forming in two divisions, so as to pass the gorge at the two ends and close upon the flanks of David's small band of followers.
1Sa_23:29 belongs to the next chapter.
HOMILETICS.
1Sa_23:13-18
Deepening sorrows and new encouragement.
The facts are—
1. David, deeming it unsafe to remain in Keilah, goes forth with his men in uncertainty as to their destination.
2. Saul, forbearing to march against Keilah, seeks in vain to capture David in the wilderness of Ziph.
3. While David, fully aware of Saul's evil intent, remains in the wilderness, he is comforted by a visit from Jonathan, who expresses his confidence in David's future supremacy and renews with him a covenant of friendship. It is one of the most beautiful features in David's life that he never hesitated to follow the indications of the will of God, however humiliating to himself, and apparently adverse to the attainment of the objects dearest to his heart. This obedience is the natural outcome of the full trust in the Lord so amply expressed in the Psalms. To exchange the comforts of an anticipated sojourn in Keilah for a rough and unsettled life in the mountainous district of Ziph was a new trial to the faith already highly strained. But the obedience was speedily followed by the occurrence of an event full of interest and encouragement, and the narrative of this section thus furnishes us with one of the most suggestive instances on record of the providential alleviation of sorrows incident to the path of duty. The connected truths here conveyed may be set forth as follows:—
I.DEEPENINGSORROWSMAYFOLLOWONMANIFESTTOKENSOFGOD'S FAVOURANDTENDERCARE. No one could doubt but that the response given to David's inquiry at Keilah was clear evidence to himself and others that he was the chosen servant of God, and the character of the reply to his prayer was proof that the tender care of Jehovah was keeping him from the rage and cruelty of Saul. We can thus understand the strong expressions of confidence in God and gratitude for his mercy to be found in the psalms of this period; and yet the anguish of spirit and heaviness of heart which also are manifest in portions of those psalms are to be accounted for only by the fact that the loving kindness thus shown was accompanied by the permission of continued and almost unendurable sorrows. No sooner had David been delivered from the hand of Saul at Keilah than he found himself, if possible, worse off than before entering Keilah, an outcast and fugitive, hiding daily for his life amidst the wilds of the rugged wilderness of Ziph. It is a riddle which the unspiritual mind can never solve, but which becomes increasingly simple and beautiful to those who enter into the spirit of our Saviour's mission on earth—that the sorrows of life often deepen when God is putting honour on his servants by preparing them for a more pure and blissful fellowship with himself, and for a higher grade of spiritual service. Our Saviour was the "beloved Son," the object of the Father's complacent love, and his work for the benefit of mankind was one of suffering, shame, and death. In his case we see how the higher the service, the wider its range, and the more pure and blissful its issue, the deeper were its sorrows. To him there was no contrariety between the bitterness of the cup provided and the love unspeakable and unmeasured. Not every one is fitted to enter fully into the higher form of service. Many sons of Zebedee long for the honour apart from the cost. The loftier views of the Apostle Paul enabled him to regard the manifold sorrows of his life as an honourable and to be coveted participation of the sufferings of Christ. The power of spiritual service lies not in knowledge, not in culture of mere intellect, but in more perfect purity of spirit and a high development of the spiritual powers of faith, love, and free, cheerful absorption of will in the will of God; and such is human nature at its best, that only tribulation, it may be increasing tribulation, can so check our unspiritual tendencies as to enable us to serve God on the highest plane. A rough and rugged wilderness may fall to our lot not only while God loves and cares for us, but possibly as a further means of developing in us those high spiritual qualities which in days to come will fit us to minister psalms of comfort and cheer to the saints of God, and occupy positions of influence in the invisible Church corresponding in the spiritual sphere to that held by David in Israel when he swayed a royal sceptre over the land.
II.PROVIDENCEBRINGSSPECIALSOLACEINSEASONSOFINCREASINGSORROWS, What though David exchange the prospective comfort of a stay in Keilah for a fugitive life in the wilderness, what though his heart for the moment find it "too hard" to solve the strange problem of his chequered course; just then that same Providence which directed his steps from Keilah was mercifully operating in the heart of the noblest man at the court of Saul to bring him sweetest consolation. There are many lines of influence at work under the unifying hand of God for the defence and guidance of his people; and though in his first feeling of disappointment on leaving Keilah David could only see one line, the subsequent appearance of Jonathan where he least expected him made it clear that others were an existence and found their centre in God. God never really impoverishes those who trust and serve him. Our course when faithful is one of progressive enrichment, and will be till we enter on the perfected inheritance above. It is contrary to the laws of a spiritual life for a true servant of God to be worse off today than yesterday. The ordinary springs of comfort open to David—meditation on God's past faithfulness, the conviction that he was working out a high and Divine purpose, and the pouring out of his heart in prayer—were now supplemented by the presence and love of his dearest earthly friend. And so God never takes away what seems to be a good, and never lays any new burden on us but that he gives us a corresponding blessing. Abraham sorrowed for kindred in a distant home, but had God for his portion and exceeding great reward. Our health fails, our material possessions vanish, or our loved ones die, and we turn our hearts more truly and passionately toward him who never fails, who is an everlasting portion, and who "gathers into one" the living and dead. Oh, blessed discipline! How tenderly the great Father cares for his sorrowing ones! With what precision does he follow them "whithersoever" in the order of duty they go, to raise up streams in the desert and cause them to feel, as the Apostle Paul in his sorrows felt, that God is able to supply all their need and never does forsake his saints.
III. In the unfolding of the GENERALPURPOSESOFGOD'S KINGDOM there is a SUBORDINATIONOFSERVICE in which, however, the HIGHERISDEPENDENTFORCOMPLETESTEFFECTIVENESSONTHELOWER. In Israel at that time God's merciful purposes toward mankind were being wrought out through the agency of servants occupying in the execution of the Divine will positions of relative subordination. Samuel, David, Jonathan were each working out the same results. But the part which Jonathan played in the sum of events comprised in the period covered by the history was inferior to that of David. As a spiritual man he had his work to do, and it was as important in its place as was that of Samuel and of David; yet we can see how wisely he formed an estimate of his position and service for the one great end, when he regarded David as superior in calling and in the honours and responsibilities he would have to bear. Jonathan by visiting David and ministering to his comfort recognised this unity and diversity of service, And it is instructive to notice how in the spiritual service which unites us those who are supposed to hold inferior positions, and certainly do not carry so heavy responsibilities, are able to render most important aid to others above them in these respects. David was relatively the greater man, and yet David needed the spiritual encouragement and support which Jonathan was able to afford; and Jonathan, by strengthening "his hand in God," was for the time so far the benefactor and the superior. The unity and subordination of spiritual service is a truth applicable to the world as a whole, and to the part taken by any of us at particular stages of its history. There is to be at last "a glorious Church, not having spot, or wrinkle, or any such thing" (Eph_5:27), and things are to be gathered together in one in Christ (Eph_1:10). This unity of result is to be the product of all the manifold influences and agencies which God is pleased to employ through the whole course of time,—from the first to the last man,—as truly as the complete temple is the product not of the more prominent toilers, but of the totality of workers, from the highest to the lowest, first to last. As every separate ray of light and drop of dew is necessary, and therefore of value, in the totality of vegetation we witness—as the vegetation would be less perfect were any one of these to be absent from the process, so there is need, in converting the Divine idea of salvation into the grand reality indicated in the New Testament, forevery small as well as great spiritual influence, and the most perfect fruition of the great thus becomes dependent on the action of other influence inferior to itself. Abraham, Moses, David, Isaiah, and Paul were respectively great in faithfulness, wisdom, devotion, fervour, and zeal, yet the educating influence of their lives is in the same line, and is ultimately strengthened by association with the holy patience of a despised Lazarus and the large liberality of a poor widow. Men do not see the interlacings of spiritual agencies. The influence exerted by Jonathan's counsel and friendship on the man chosen to do so wonderful a work for all time raises the thought whether in the main the great results achieved by some whose names are prominent may not be closely allied to the influences exerted by others unknown to fame. There are doubtless great revelations yet to be made in reference to the interdependence of the forces of the spiritual world. We do not as yet see the full bearings of the prayers of the lowly on the raising up of distinguished workers and their enrichment with spiritual power. The devoted missionary, the successful pastor, the great teacher and leader of men, may therefore owe much of their peculiar spiritual usefulness to the untraceable influence of prayers offered by the obscure. This principle helps to explain the great stress laid in the Bible on the prayers of ordinary Christians, and thus enables us to see how after all a poor afflicted child of God may be an unconscious strengthener of persons unknown by name.
IV. A TRUESPIRITUALPERCEPTIONRECOGNISESTHISUNITYANDSUBORDINATION, ANDSEEKSTOGIVEEFFECTTOIT. The actions and words of Jonathan sprang from his distinct recognition of the fact that David, though greater than himself, was inspired by the same aim, and longed for the realisation of Israel's glory. He could not bless Israel by a virtuous reign; it was denied him to be in Zion a king typical of the Messiah; but he could strengthen the heart of him who was destined to that honour; and with unparalleled magnanimity and self-denial, with utter absorption in Israel's good, and cheerful submission to the manifest will of God, he contributed his part toward the final issue. It is a question whether amidst our modern religious parties we sufficiently realise the unity and subordination of our work for Christ. The narrowness of our isms is not healthful in itself, and it tends to rob the great body of workers of much of the sympathy and large-hearted prayer that would unconsciously; to themselves make them strong in God. What elevation of thought and grandeur of life should we more uniformly attain to could we, like Jonathan, put into practice the feeling that our prayers and sympathies, in going forth for all who labour for Christ, and especially for those who are called to bear the strain of high and perilous service, are our contribution to the one great enterprise which from first to last has filled the heart of Christ and is absorbing the best energies of his Church!
V.THEBESTFORMOFSERVICEWE sometimes can RENDERTOGODISTOINSPIREWITHCOURAGE the hearts of those who DO A WORKTOWHICHWEARENOTCALLED. Jonathan was not called to be a king, but he served God by inspiring the heart of David with courage amidst his sorrows and cares. The narrative implies that the friends conversed freely on the situation and prospects of David. Doubtless Jonathan, besides assuring David of his own belief in God's purposes and his personal allegiance, would also press upon him the fact of Israel's need, the past care of God, the anointing by Samuel and its significance, the historic trials of patriarchs, the high purposes of sorrow and patience, the honour of being chosen to serve and to wait, and the grand issue when, in some as yet unknown manner, the best Messianic hopes of the nation would be realised. He knew that David's need was quiet trust in God, and with the tenderness and love of a true friend he diverted his thoughts away from Saul and the sorrows of a fugitive life to the everlasting Refuge. "Strengthened his hand in God." Noble man! noble service! There are in the lives of many of God's servants seasons when their wisdom, strength, courage, and patience are taxed almost beyond endurance. "Heart and flesh fail." What they need is faith in God. To move on in the dark, to toil when success seems hopeless, to hold on though dangers thicken, to hope when events are adverse—this was the case of David, and often that of missionaries, pastors, parents, and others called to high and arduous service. How such men long for the inspiring word, the significant sign of sympathy, the reminder of the truth well known! The history of the Church is full of such instances. "Who is sufficient for these things? Could ye not watch with me one hour?" Angels came and cheered the heart which men left to bear the unutterable burden. Following the example of Jonathan and of the angels, we each may do something to inspire with new faith and hope those who feel the pressure of care and toil for Christ; we may do it by our words of cheer, by our assured sympathy, by our fervent prayer, and by hearty, free cooperation in the enterprise which absorbs their energy.
Practical lessons.—
1. We should seek the evidence of our being blessed with the favour of God in the unquestionable spiritual blessings he has conferred on us in the past, in the fact of Our being led by him and not by our own choice, and in the answer of a good conscience to his claim on our obedience and love, and not in the presence or absence of easy circumstances. God's chosen ones have often known the pains of wilderness life.
2. We may he sure that before troubles become so manifold as to destroy the end for which God has called us into his service some appropriate aid will come, not to relieve us of all care, but to fortify us for duty; for he will not suffer us to be tempted above that we are able to bear.
3. It should inspire every Christian worker amidst his toils that he is daily borne on the heart of many who, though unseen and unknown by name, are friends in Christ.
4. Honour is due to every one who by prayer or kindly word contributes to the sum of Christian effort.
5. True religious sympathy will lead us to rejoice in the superior service to which others are called, and will devise new means of aiding their progress.
6. There are seasons in the religions life when calm trust in God, in the absence of favouring circumstances, is almost our sole duty; and when we are strengthened in this respect we shall be able to possess our souls in patience till the desire of our heart is attained (Luk_21:14-19).
1Sa_23:19-29
The unobserved side of life.
The facts are—
1. The Ziphites send to Saul, offering their services to secure David if only he will come to their country in pursuit of him.
2. Saul, indulging in pious language, thanks the Ziphites for their sympathy, and promises to comply with their request when properly informed of David's movements.
3. Going in pursuit of David in the wilderness of Maon, Saul encompasses him with his men.
4. At this critical juncture Saul is called away to repel an invasion of the Philistines, whereupon David seeks refuge in Engedi. This brief narrative is full of suggestion of profitable topics, such as the intense zeal of men in sinful courses, its reasons and its issue; the pernicious influence of local jealousy in determining the bearing of men towards others; the blindness and folly of combinations of men against the quietly developing purposes of God; the power of the love of gain, leading, as it does, men to adopt a course of evil from which others shrink; the causes of the indifference or aversion of sections of the community to the governing and advancing sentiment of a nation, as seen in the attitude of the Ziphites contrasted with the general feeling in relation to Saul and David; the moral causes of disregard for the signs of the times; the tendency to cover up deeds of wrong under the plea of patriotism and loyalty; the degree to which religious forms of speech and professions of sanctity may survive the utter decay of vital godliness; and the moral uses of protracted trouble to the children of God. But leaving these, we may generalise the most prominent teaching in the following way:—
I.THEREISANIMPORTANTUNOBSERVEDSIDEOFLIFEWHICHMUSTBETAKENINTOACCOUNTINFORMING A PROPERESTIMATEOFCONDUCT. In this section we have a record of facts as they appeared to an observer. The acts of the Ziphites are recorded, and not the reasons from which they proceeded. Our knowledge of men compels us to believe that there were intellectual and moral causes of the active zeal against David which they alone of all Israel manifested; but, so far as the narrative itself informs us, their conduct may have been inspired by loyalty to a recognised king. Thus, also, Saul's conduct as here described is only that which appears to the casual observer. There is nothing wrong in a monarch endeavouring to capture a subject who holds a strong potation by the aid of armed men; nor is there anything but an appearance of piety in imploring the Divine blessing on men who express in tangible form their sympathy with his troubles. Again, the conduct of David as here recorded embraces only that side of life on which men can gaze, for he here appears as one acting as though his entire safety depended alone on his exertions, and not on any other power. The inner, religious side of his life is not noticed. And, finally, the acts of the Philistines are narrated as they would appear to a historian—simply as the movements of men bent on some of the ends common to the warlike and restless, no reference being made to the over ruling power which silently worked on the inner side of life, causing their action to synchronise with the perilous position of David. What is thus true of the Ziphites, Saul, David, and the Philistines, as their acts are set forth in the history, is also true of all men whose deeds are recorded in history, and of every individual in the prosecution of his daily course. The main purpose of history is to state fact in such a connection as to show the dependence of one on the other. There is always presupposed a vast area of life, which furnishes the immediate moral causes of what appears in the field of human observation. In so far as historians profess to trace actions back to their governing principles, and thus reveal the other and inner side of life, they become philosophers, and must not expect the same deference for their conclusions as for their statements of fact. The Ziphites would have Saul think that their zeal was the offspring of a cherished patriotism and loyalty, whereas there is reason for believing that other causes were chiefly in operation. It is the characteristic of sacred history that sometimes it gives an authoritative record of the inner life, assigning the true causes of the actions described. The practical use of the fact that there is an unobserved side of life is—
1. To induce more care with respect to our unobserved life. When we believe that there is more real life lived within than without, that the causes and germs of things are all nurtured beyond human observation, that the moral value of what is observed is determined by the quality of what is unobserved, and that though, like the Ziphites, we may seem to do only what may possibly proceed from worthy motives, God looks at the actual spring of conduct—then shall we be more earnest in seeking a pure heart, an unobserved life which shall be acceptable to God.
2. To regulate our judgment of human actions. The knowledge that there is an unobserved side of conduct cannot but induce caution in our estimate of character. The apparent loyalty of a Ziphite and the pious language of a Saul may be the expression of a good or of an evil condition of the unobserved life. Our own deceitful hearts tell us how possible it is to appropriate virtues to ourselves before others when in our deepest consciousness we know that no just claim can be made to them. On the other hand, as it would be unjust to infer that because in this historical section there is simply a record of David's exertions to escape Saul, therefore he was destitute of the pious trust which seeks refuge in God (Psa_54:1-7.), so, in viewing the outward life of men, we must not conclude that that is all; for in the unobserved life, spent concurrently with the observed, there may be a devout, holy trust in God which, beyond all human view, sustains and strengthens the entire man. There is a vast demand on our pity and sympathy in the life which underlies many a calm and brave endurance of toil and care; and beneath many a fair exterior there is a secret second life deserving scorn and indignation.
II.ANTAGONISMTORELIGIONISUSUALLYTRACEABLETOMORALCAUSES. Although the record does not state the reasons for the conduct of the Ziphites, we, taking it in connection with the entire history of the period, may approximately arrive at their real nature. Remembering that these men belonged to a nation whose very existence was due to the predominance in public affairs of religious considerations, that government with them was a question of allegiance to God as well as to man, that the national life of their own period had been one in which religious principles had become increasingly prominent in public affairs, that they were well aware of Saul's recognition as king on the understanding that be acted in subordination to the higher principles of which Samuel was the assertor, that it was within their knowledge that Samuel and the high priest Abiathar had disowned Saul and favoured David, and that David's prowess had been distinctly approved of God and beneficial to the nation, while his holy, beautiful life was in striking contrast with the life which had secured the slaughter of the .priests at Nob, alienated the head men of his own tribes and become an occasion of sorrow to the land it follows from all this that these men could not have set themselves against the most renowned and honoured man of their own tribe unless they were under the influence of motives sufficiently strong to overbear the evidence, on the one side, of David's integrity and recognition by God, and, on the other, of Saul's debasement and rejection. That they did not reason and act in harmony with facts admitted arose from two circumstances.
1. That David was now, and for some time had been, an outlaw, isolated and sorrowful, a fact seemingly inconsistent with the previous honours conferred upon him by God, and with the continued sanction of Samuel and Abiathar.
2. That lack of sympathy with the holy aspirations of David and jealousy against one of their own tribe induced them to take his present unfortunate position as disproof of any value to be attached to the earlier evidences of his being a chosen servant of God. We have in this case an illustration of the antagonism of men towards Christ while he was on earth, and towards Christianity in the present age. In the case of our Saviour there was the most clear and convincing evidence that he was the Anointed, resembling that of David's call. Only resort to the absurd supposition that he was influenced by Beelzebub could afford an appearance of logical consistency in disputing his Messiahship. But a further point of resemblance arises; for the Pharisees construed the lowly life, the unostentatious bearing, the manifest sorrows, in fact, the strange delay in rising to complete dominion, as inconsistent with their idea of what became an Anointed of the Lord. Moreover, as with the Ziphites, so with the Pharisees; there was a moral offence because of Christ's insistence on internal holiness, and they were averse to the kind of government over men which he alone cared to establish. But as aversion to holiness and jealousy of distinction are strong principles of action, the Pharisees, like the Ziphites, could not await the development of events; they must needs take active measures to capture and destroy One who had proved by his deeds of power the greatest benefactor of the age. In the case of modern antagonism to Christianity we find the same causes at work under analogous conditions. Given the existence of a Supreme Being, interested in the spiritual condition of his creatures and free to act for their welfare, and givens also, as can be well established to every mind free from preconceived ideas on the impossibility of the supernatural, the veracity of the evangelical records, we have then a body of evidence concerning the supernatural origin and character of Christianity as clear as, and much fuller than, the evidence to the Hebrews of David's selection through Samuel and distinct approval by God; and this becomes overwhelming when taken in conjunction with that wondrous life which no other hypothesis can possibly explain. Yet men seek to set aside this evidence because, forsooth, it does not fall in with their conception of what a revelation from God to man should be; much after the model of the Ziphites, who could not believe a wanderings sorrowful outlaw to be the coming king, notwithstanding that some earlier events seemed to point in that direction. No doubt in many theoretical objectors to Christianity there is a positive aversion more or less pronounced to the inward holiness and entire submission of heart and intellect and will which Christ makes the invariable condition of being his subjects, and this perverts the judgment.
III.STRONGFAITHINGODISTHEPROPERCOMPLEMENTOFTHEMOSTEARNESTEXERTION, ANDIS A POWERINBRINGINGABOUTTHEDESIREDRESULT. Confining our attention to this narrative, we should conclude that David not only strove with all his energy to avoid a conflict with Saul, but that he was conscious that success rested entirely on his exertions. But there was an unobserved side of David's conduct of which the narrative says not a word. The fifty-fourth Psalm reveals that other side, and we there learn that though he strove to escape as though everything depended on his skill and discretion, yet he trusted in God as though hope were alone to be found in him. This double life is well known to every child of God. Whatever metaphysical questions may be started concerning it, as a fact it is unquestionable. Faith is a power acting in the unseen, spiritual sphere concurrently with our exertions in the visible, material sphere. Both are real powers in God's government of man. We are apt to underestimate faith because we do not see its incidence; or we are disposed to doubt its utility because we cannot trace the intricate operations by which events are brought to pass. It is some aid to our faith to remember that the Divine energy is immanent in every mind and in every ultimate force, and can carry out millions of lines of action concurrently for definite ends as readily as we by concentration can carry out one to a single end. God does rule among the armies of heaven and the inhabitants of the earth. His control of men's movements is evidently not a mere general survey of hard, rigid lines of force originally set in motion, but the free exercise of his personal energy on the deepest springs of human action, so as to insure a concurrence of events at such times and places as may subserve some advantage to those whose lives are moving in harmony with his holy purposes. God becomes a reality to us in so far as we believe this and act on the belief. Our Christian enterprises, private conflicts with sin and sorrow, and daily occupations should be pursued with all zeal, and yet with all faith in the need and certainty of God's help. If we wish men to be moved, money to be raised for Christ's service, hindrances to religion to be overcome, and events to be brought about for which we have not the adequate means, there is no presumption, but rather there is profound wisdom and piety, in asking God to exercise his boundless power for the glory of his name. "When the Son of man cometh" to visit his Churches, as when once he walked among the seven golden candlesticks (Rev_1:13-17), "shall he find faith on the earth"? (Luk_18:8).
General considerations:—
1. It is worthy of consideration how far the outward life observed by men is a genuine expression of the inner, and to what extent our secrets are holy and lawful.
2. A study of the intellectual and moral causes of unbelief, as manifested by various grades of intellect and during many centuries, would furnish instruction and warning to the tempted.
3. It is to be feared that the extreme development of man's activity in all departments of life and the insistence on personal effort have withdrawn the attention of Christians too much from the great part which faith in God is ordained to play in the government of the world and salvation of men.
HOMILIES BY B. DALE
1Sa_23:13, 1Sa_23:14
David's wanderings in the wilderness.
"And Saul sought him every day, but God delivered him not into his hand" (1Sa_23:14). From the time of his leaving Gath till his return (1Sa_27:2) David dwelt in the following places successively—
1. The cave of Adullam.
2. Mizpeh of Moab.
3. The forest of Hareth.
4. Keilah.
5. The wilderness of Ziph (Hachilah, Horesh).
6. The wilderness of Maon.
7. En-gedi.
8. "The hold" (1Sa_24:22).
9. The wilderness of Paran (1Sa_25:2).
10. The wilderness of Ziph again.
The period over which his wanderings in these places extended is not stated, but it was probably upwards of five years; "and the time that David dwelt in the country of the Philistines was a year and four months" (1Sa_27:7). Like the journeyings of the people of Israel (the events of which "were written for our admonition"), they resemble, in some respects, the course of all God's servants through the present world to "the everlasting kingdom of our Lord and Saviour Jesus Christ." "Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?" (Psa_56:8). Regarded generally they were a scene of—
1. Bitter hostility. "Saul sought him every day." And so long as the servants of the great King are "in the world" they are objects of the hatred and opposition of "the prince of this world" and "the children of disobedience'' (Eph_2:2; Gal_1:4), because "they are not of the world." The hostility which is directed against them is unreasonable and unrighteous, but real and deep; sometimes fierce and violent, and never ceases.
2. Outward distress. David was hunted like "a partridge on the mountains" (1Sa_26:20), "wandered in deserts and mountains and caves of the earth," sometimes (like the Son of man) "had not where to lay his head," suffered hunger and thirst and continual hardship, was separated from "lover and friend," and lived in the midst of extreme peril. Others are more highly favoured, but none can escape the ordinary sorrows of life; some are "greatly afflicted," and not a few suffer reproach and persecution for Christ's sake. "We must through much tribulation enter into the kingdom of God" (Act_14:22).
3. Inward conflict, temptation, care, depression, grief, and fear, such as are described in the psalms which refer to David's wanderings, and are full of imagery derived therefrom. "His sanctified genius did not give forth its perfect fragrance till it was bruised in God's chastening hand. It was the storm of affliction that awoke the full harmonies of David's harp" (Binnie). And these are echoed in the experience of the servants of God in every age.
4. Divine protection and instruction, by means of providential occurrences, the prophetic word, and the inward teaching of the Holy Spirit. "God delivered him not into his hand." "Out of these great experiences in David's sorrowful life of the grace and power, wisdom and justice, mercy and goodness of God, was developed in him, and through him in his people, that intelligence of faith and theological knowledge which we see in the Psalms and the prophetical writings" (Erdmann). And still higher privileges than of old are near conferred on the people of God.
5. Sacred devotion. His harp was his constant companion in his wanderings, and mingling with its tones in every place, his voice rose up to God in prayer and praise, making every place a temple.
"Serene he sits and sweeps the golden lyre,
And blends the prophet's with the poet's fire.
See with what art he strikes the vocal strings,
The God, his theme, inspiring what he sings" (Lowth).
"Whether it be the Divine excellences, or the deep-toned voice of penitence, or the longing of the soul after God, the rejoicing in the light of his countenance, or thanksgiving for his mercies, in short, every emotion of the renewed heart finds adequate expression in the Book of Psalms" (J. Duncan). It is "the poetry of friendship between God and man" (Herder).
6. Active service. For during his wanderings he was called to render special service (verse 2), and in the latter part of them continually afforded protection to his people (1Sa_25:16). "None of us liveth to himself." We are the Lord's servants, and must serve him in faithful and diligent labour on behalf of others.
7. Necessary preparation for future service, honour, and joy.
"Oh spread thy covering wings around,
Till all our wanderings cease,
And at our Father's loved abode
Our souls arrive in peace."—D.
1Sa_23:15-18. (HORESH, in the wilderness, of. Ziph.)
The benefit of true friendship.
"And Jonathan … strengthened his hand in God (1Sa_23:16). The friendship of Jonathan for David hero stands in contrast not only to the hatred of Saul, but also to the ingratitude of the citizens of Keilah, and the treachery of the Ziphites (1Sa_23:19). The benefit of it, which had been long enjoyed by David, was even more fully than ever experienced by him now, when he left Keilah with his 600 men, wandered hither and thither, and "abode in a mountain (Hachilah) in the wilderness of Ziph." He was exposed to the persecution of Saul, who sought to destroy him by every means in his power (1Sa_23:14), driven from one stronghold to another, able to procure only a precarious subsistence, anxious, fearful, and sometimes ready to sink in doubt and despondency. "Just at this moment Jonathan, as though led by God made his way to him in the thickets of the forest (literally, Horesh), and consoled him as if with words and promises from God himself" (Ewald). He did not accompany the force in pursuit of David (1Sa_23:15), but came from Gibeah. His peculiar and trying position made it impossible for him to do more for his friend than hold this secret interview with him, without altogether breaking with his royal fathe
