"Without controversy great is the mystery of godliness: God was manifest in flesh." (1Ti_3:16)

Yes, so "great" is this "mystery" that when faith attempts to view it, our eyes are dazzled: only as we contemplate it through the very words of Holy Writ shall we be preserved from the blindness which carnal speculation inevitably imparts. "The Word became flesh." The second person in the Holy Trinity took upon Him the form of a servant. The eternal Son took holy humanity into union with Himself. Though that humanity was not, in itself, a person, though it never had a separate existence, yet was it endowed with all the elements and qualities of a human personality. Christ was not only God, but man, having a human spirit, and soul, and body. As such, Christ lived the life of a perfect man. Speaking by the Spirit of prophecy He declared, "I have set the Lord always before Me: because He is at My right hand, I shall not be moved" (Psa_16:8). In becoming flesh, our blessed Lord took upon Him a dependent nature, and therefore did He for thirty-three years live a life of faith upon His heavenly Father. The actings of that faith in all its diversified phases may be clearly seen portrayed to our wondering view in those Psalms, which, beyond all dispute, contain the experiences of Christ in the days of His flesh.

"There is not a grace or fruit of the Spirit possessed by His people in measure, which the Lord did not possess without measure. And these, it must be borne in mind, were active graces, drawn out and called into continual exercise by the same Holy Spirit who had communicated them. Faith in all its actings, hope in all its anchorings, love in all its flowings, patience in all its endurings, humility in all its submittings, prayer in all its supplications, praise in all its adorings, obedience in all its yieldings, holiness in all its flame, and worship in all its fervor—all, all these graces and fruits of the Holy Spirit, may be seen shining forth as with beams of heavenly light in the personal experience of our blessed Lord in those Psalms in which He speaks. They were, as it were, framed for Him by the Holy Spirit before He came into a time state, that they might be not only prophetical of His sufferings for the benefit of His church, but be the spiritual utterance of His own holy soul in the days of His flesh" (J. C. Philpot, 1862).

As the Sponsor and Surety of God's elect, the Lord Jesus entered the place of their responsibility. To be the Kinsman-Redeemer of His people, really and truly "of one" (Heb_2:11) with the many sons He was to bring to glory: "in all things it behooved Him to be made like unto His brethren" (Heb_2:17), and thus to be brought into that condition wherein He should trust in God, and act in that dependency upon Him which the nature of man, while exposed to troubles, does indispensably require. He who was rich, for our sakes became poor. He who had brought into existence the universe by the fiat of His will, now became subject to the commandments of the Father. He who upholds all things by the Word of His power, entered the place of complete dependency, and cried to the Strong for strength.

Not only in the Psalms, but in the Prophets too, has the Holy Spirit given us to hear some of the holy breathings of Him who became Man, completely dependent upon God. Most blessedly is this brought before us in Isaiah 50. There we find the Mediator saying, "The Lord God has given Me the tongue of the learned, that I should know how to speak a word in season to him who is weary: He wakens morning by morning, He wakens My ear to hear as the learned. The Lord God has opened My ear, and I was not rebellious, neither turned a way back....The Lord God will help Me, therefore shall I not be confounded" (vv. 4, 5, 7). What light this casts upon the lowly place which the Creator of angels had taken! How blessedly it makes known to us His amazing condescension! How perfectly He conducted Himself as the Father's Servant (Isa_42:1). Well could He say, "Learn of Me, for I am meek and lowly in heart" (Mat_11:29).

1. From the very commencement of His earthly life, the Lord Jesus lived by faith. Marvelously is this revealed to us in the 22nd Psalm. There we behold the Savior in the midst of His dying agonies: doubtless tempted by Satan to give way to unbelief and despair—for it was there he was permitted to fully vent his enmity against the woman's seed (Gen_3:15, Luk_22:53); yet vain were the Enemy's attacks. There we hear our blessed Redeemer declaring, "But you are He who took Me out of the womb: You did make Me hope when I was upon My mother's breasts. I was cast upon You from the womb: You are My God from My mother's belly" (vv. 9, 10). How this brings out His uniqueness! In His faith, as in everything else, He has the "pre-eminence" (Col_1:18). It was not only in manhood, or childhood, but from very earliest infancy, that the Man Christ Jesus drew His support from the Triune God.

2. Throughout His life the Lord Jesus lived by faith. Many are the proofs of this, but we can here barely mention a few of them. His prayer-life exemplifies the fact. He was engaged in prayer while being baptized (Luk_3:21). He "continued all night in prayer to God" (Luk_6:12) before selecting the twelve Apostles. It was "as He prayed" that "the fashion of His countenance was altered" (Luk_9:29), and He was transfigured on the holy mount. His prayers expressed His dependence upon and felt need of the Father. His victory over Satan illustrated the same fact. "By the Word of Your lips I have been kept from the paths of the Destroyer" He declared; and then added, "Hold up My goings in Your paths" (Psa_17:4-5). "He ever acted in filial dependence upon the Father, and in filial reception out of the Father's fullness" (A. Saphir).

Christ was never actuated by what is called "common sense," influenced by public opinion, or governed by worldly policy and prudence; instead, He was always beholding Him who is invisible, walking with God, and doing His will: "I am not alone....He who sent Me is with Me" (Joh_8:16, Joh_8:29). The Captain of our salvation was exposed to great difficulties, anxiety of mind, dangers and troubles—typed out by the great sufferings of David before he came to the kingdom. But in all His perplexities the Lord Jesus ever betook Himself unto the protection of God: "Preserve Me, O God: for in You do I put My trust" (Psa_16:1)—such was His plea. "As the living Father has sent Me and I live by the Father" (John 6:57). "When He suffered, He threatened not, but (by faith) committed Himself to Him that judges righteously" (1Pe_2:23).

3. On the Cross the suffering Savior's faith was active. Wondrously is this brought out in Isa_50:8-9, "He is near who justifies Me .... Behold, the Lord God will help Me; who is he who shall condemn Me?" The ineffably Holy One had been made the Sin-bearer. Jehovah had laid on Christ the iniquity of all His people (Isa_53:6). Though personally sinless, all the sins of God's elect were imputed to Christ, "Who His own self bore our sins in His own body to the tree" (1Pe_2:24). Yet even while enduring the curse, and the wrath of God was hard upon Him, our Surety had implicit faith that He would be exonerated—"He is near who justifies Me."

4. In death itself the Savior fully trusted God. His last act was one of faith: "Father, into Your hands I commend My spirit" (Luk_23:46). "My flesh shall rest in hope (literally "dwells in confident sureness"), for You will not leave My soul in Hades, neither will You allow Your Holy One to see corruption. You will show Me the path of life (resurrection life): in Your presence is fullness of joy, at Your right hand there are pleasures for evermore" (Psa_16:9-11). Perhaps the fear of lowering the character of our blessed Lord has restrained many from writing on this precious theme; but none should be afraid to go as far as Scripture goes. As we have seen, Holy Writ depicts the life of Christ as giving us the only perfect and all-sided embodiment of faith. Nor was His faith a secret or hidden thing: He made open profession of it—His enemies acknowledged "He trusted in God" (Mat_27:43). O for more conformity to His image. Christ is not only the Christian's righteousness and peace, but as well, the model and strength of his life.

The apostle makes it his principal design in this chapter to convince the Hebrews of the nature, importance and efficacy of saving faith. In the execution of his design, he first described the essential actings of faith (verse 1), and then in all that follows he treats of the effects, fruits, and achievements of faith. It is blessed to behold how that once more his appeal was to the Holy Scriptures. Not by abstract arguments, still less by bare assertions, would he persuade them; but instead, by setting forth some of the many examples and proofs which the sacred records furnished. Having reminded them of what the faith-obedience of Abel procured, namely, the obtaining of a witness from God that he was righteous, the apostle cites the case of Enoch who exemplifies another aspect and consequent of faith.

The order observed by the Holy Spirit in Hebrews 11 is not the historical one. A careful reading of its contents will make this clear. For example, reference is made in verse 9 to Isaac and Jacob before attention is directed to Sarah in verse 11; the falling down of Jericho’s walls (verse 30), is mentioned before the faith of Rahab (verse 31); in verse 32 Gideon is mentioned before Barak, Samson before Jephtha, and David before Samuel. Thus it is evident that we are to "search" for something deeper. Since the chronological order is departed from again and again, must there not be a spiritual significance to the way in which the O.T. saints are here referred to? Without a doubt such must be the case. The reason for this is not far to seek: it is the experimental order which is followed in this chapter. If the Lord permits, this will become plainer and plainer as we proceed from verse to verse.

That which the three examples supplied in verses 4 to 7 set before us is an outline of the life of faith. Abel is mentioned first not because he was born before Enoch and Noah, but because what is recorded of him in Genesis 4 illustrated and demonstrated where the life of faith begins. In like manner, Enoch is referred to next not because he is mentioned before Noah in the book of Genesis, but because what was found in him (or rather, what Divine grace had wrought in him), must precede that which was typified by the builder of the ark. Each of these three men adumbrated a distinct feature or aspect of the life of faith, and the order concerning them is inviolable. Another before us, has characterized them thus: in Abel we see faith’s worship, in Enoch faith’s walk, in Noah faith’s witness. This, we believe, is an accurate and helpful way of stating it, and the more it be pondered, the more its beauty and blessedness should be perceived.

But man ever reverses God’s order, and never was this fact more plainly evident to the anointed eye than in these degenerate times in which our lot is cast. Witnessing and working ("service") is what are so much emphasized today. Yet dear reader, Hebrews 11 does not begin with the example of Noah. No indeed. Noah was preceded by Enoch, and for this reason: there can be no Divinely-acceptable witness or work unless and until there is a walking with God! Enoch’s walk with God must come before any service which is pleasing to Him. Alas that this is so much lost sight of now. Alas that, so generally, as soon as a young person makes profession of being a Christian, he or she is pushed into some form of "Christian activity"—open-air speaking, personal work, teaching a Sunday school class—when God’s word so plainly says, "Not a novice (margin, "one newly come to the faith") lest being lifted up with pride (which almost always proves to be the case) he fall into the condemnation of the Devil" (1Ti_3:6).

O how much we miss and lose through failing to give close heed to the order of God’s words. Frequently have we emphasized this fact in these pages, yet not too frequently. God is a God of order, and the moment we depart from His arrangements, confusion, with all its attendant evils, at once ensues. We cannot pay too strict attention to the order in which things are presented to us in Holy Writ, for only as we do so, are we in the position to learn some of its most salutary lessons and admire its heavenly wisdom. Such is the case here. Enoch’s walk of faith must precede Noah’s witnessing by faith; and this, in turn, must be preceded by Abel’s worship of faith. There must be that setting aside of our own preferences and ways, that bowing to God’s will, that submitting to His appointments, that obedience to His requirements, before there can be any real walking with Him. Obedience to Him, then walking with Him, then witnessing for Him, is Heaven’s unchanging order.

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God" (verse 5). The case of Abel shows us where the life of faith begins; the example of Enoch teaches us of what the life of faith consists. Now just as we had to refer to Genesis 4 to understand Heb_11:4, so we have to turn back to Genesis 5 for its light to be thrown upon our present verse.

"And Enoch walked with God: and he was not; for God took him" (Gen_5:24). Here we have set forth, in the form of a brief summary, the new life of the believer: to "walk with God." Previously, Enoch had "walked according to the course of this world" (Eph_2:2), had gone his "own way" (Isa_53:6) of self-pleasing, and unconcerned about the future, had thought only of the present. But now he had been "reconciled to God" (2Co_5:20), for "Can two walk together, except they be agreed?" (Amo_3:3). The term "walk" signifies a voluntary act, a steady advance, a progress in spiritual things. To "walk with God" imports a life surrendered to God, a life controlled by God, a life lived for God. It is to that our present verse has reference.

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." It should be obvious to any Spirit-taught heart that we need to look beneath the surface here if we are to discover the spiritual principle of the verse, and seek grace to apply it to ourselves. As a mere historical statement it is doubtless a very interesting one, yet as such it imparts no strength to my needy soul. The bare fact that a man who walked this earth thousands of years ago escaped death may astonish, but it supplies no practical help. What we wish to press upon the reader is, the need for asking each portion of Scripture he reads, the question, What is there here, what practical lesson, to help me while I am left on earth? Nor is this always discovered in a moment: prayer, patience, meditation are required.

As we endeavor to study our verse with the object of ascertaining its practical meaning and message for us today, the first thing the thoughtful ponderer will notice is the repetition of the word "translated": this occurring no less than three times in one verse, is evidently the keyword. According to its etymology, "translated" signifies to carry across, to bear up, to remove, to change from one place to another. This at once brings to mind (if the Word of Christ be dwelling in us richly) that verse, "Who hath delivered us from the power of darkness and hath translated us into the kingdom of His dear Son" (Col_1:13). This refers to the grand fact of the Christian’s present standing and state before God: he has "passed from death unto life" (Joh_5:24). Now it is the Christian’s privilege and duty to live in the power of this fact, and have it made good in his actual case and experience; and this will be so, just in proportion as he is enabled to live and walk by faith.

"By faith Enoch was translated that he should not see death". the word "see" here has the force of taste or experience. Enoch was not to be overcome by death: but let us not limit our thoughts unto physical death. Just as Enoch’s "translation" from earth to heaven has a deeper meaning than the natural, so "that he should not see death" signifies more than an escape from the grave. "Death" is the wages of sin, the curse of the broken law. We are living in a world which is under God’s righteous curse and death is plainly stamped across everything in it. But when faith is in exercise, the soul is lifted above this scene, and its favored possessor is enabled to "walk in newness of life." As we saw when pondering the opening verse, it is the nature of faith to bring near things future, and to obtain proof and enjoyment of what is invisible to natural sight. Just so far as we walk by faith, is the heart "translated," raised above this poor world; and then it is we experience the "power of His (Christ’s) resurrection" (Php_3:10).

Let us now link verses 4 and 5 together, observing their doctrinal force. When a sinner, by surrender to God and faith in the sacrifice of Christ, is pronounced righteous by the Judge of all, he is made an heir of eternal life, and sin and death can no more have dominion over him: that is, no longer have any legal claim upon him. It is this which is illustrated here: the very next saint who is mentioned after Abel, was taken to Heaven without dying, thereby demonstrating that the power of "death" over the Christian has been annulled. First a sinner saved through the blood of the Lamb (Abel), then a saved sinner removed from earth to Heaven, and nothing between. How inexpressibly blessed! Words fail us, and we can but bow in silent wonderment, and worship. How "great" is God’s salvation!

Now that which is a fact of Christian doctrine needs to become a fact of Christian experience: we need to enjoy the good, the power, the blessedness of it in our souls day by day. And this can only be as a supernatural faith is in exercise. A bare knowledge of doctrine is practically worthless, unless the heart earnestly seeks from God a practical out-working of it. It is one thing to believe that I have judicially passed from death unto life, it is quite another to live practically in the realm of LIFE. But that is exactly what a life of faith is: it is a being lifted above the things which are seen, and a being occupied with those things which are unseen. It is for the affections to be no longer set on things on the earth, but to have them fixed on things in Heaven.

Perhaps the reader is inclined to say, The ideal you set before us is indeed beautiful, but it is impossible for flesh and blood to attain unto it. Quite true, dear friend; we fully grant it. Of himself the Christian can no more live practically upon resurrection-ground than Enoch could transport himself to Heaven. But observe carefully the very next words in our wonderful text: "because God had translated him." Again we beg you not to carnalize these words, and see in them only a reference to his bodily removal to Heaven; or to see in them nothing more than a type and pledge of the Rapture—the fulfillment of 1Th_4:16-17: that is the prophetical significance; but there is a spiritual meaning and practical application also, and this is what we so much desire to make clear unto each spiritual reader.

Enoch’s translation to heaven was a miracle, and that which is spiritually symbolized is a supernatural experience. The whole Christian life, from start to finish, is a supernatural thing. The new birth is a miracle of grace, for one who is dead in trespasses and sins can no more regenerate himself than he can create a world. A spiritual repentance and spiritual faith are imparted by "the operation of God" (Col_2:12), for a fallen creature can no more originate them than he could give himself being. To have the heart divorced from the world, to be brought to hate the things we once loved and to now love the things we once hated, is the alone fruitage of the all-mighty work of the Holy Spirit. And for the heart to function in the realm of resurrection-life, while its possessor is left in a scene of death, can only be made possible and become actual as the supernatural grace of God sustains and calls into exercise a supernatural faith. Only God can daily wean our hearts from the things of this world of death and bring us into real communion with the Prince of Life.

A word of caution here. Let us be on our guard against fatalistically folding our arms and saying, God has not ordained that I should live the translated life. True, God is sovereign and distributes His favors as He pleases. True, He grants more grace to some of His own people than to others of them. Yet it is also written that, "Ye have not, because ye ask not" (Jas_4:2). Moreover, observe well the next words in our text: "before his translation he had this testimony, that he pleased God." Ah, does not that explain why our faith is so feeble, and why the things of earth forge such heavy chains about our hearts? God is not likely to strengthen and increase our faith while we are so largely indifferent to His pleasure. There must first be the daily, diligent, prayerful striving to please Him in all things; this is absolutely essential if we are to enter into the experience of the translated life.

Let us seek to anticipate a possible objection. Some may be saying, The translated life—the continuous exercise of faith which frees the heart from the grave-clothes of this world—is so exceedingly difficult these days. Then let us remind you of the times in which Enoch lived. It was just before the Flood, and probably conditions then were far worse than they are now. "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of His saints: To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him" (Jude 14, 15). It must be remembered that those words had an historical force, as well as a prophetical. Thus, a life of pleasing God, of walking with Him, of the heart being lifted above the world, was no easier then than now. Yet Divine grace made this actual in Enoch; and that grace is as potent today as it was then.

Oftentimes it is helpful to reverse the clauses of a verse so as to perceive more clearly their relation. In order to illustrate this, and because we are so anxious for the reader to lay hold of the vitally-important teaching of Heb_11:5, we will treat it accordingly. "Before his translation he had this testimony, that he pleased God." Do I? Do you? That is a most timely inquiry. If we are not "pleasing God," then the more knowledge we have of His truth, the worse for us. "That servant which knew his Lord’s will, and prepared not himself, neither did according to His will, shall be beaten with many stripes" (Luk_12:47). God will not be mocked. Fair words and reverent postures cannot deceive Him. It is not how much light do I have, but how far am I in complete subjection to the Lord?

"God had translated him." Of course He did. God always honors those who honor Him; but let us remember that same verse adds, "And they that despise Me shall be lightly esteemed" (1Sa_2:30). God is too holy to encourage self-pleasing and put a premium upon self-indulgence. While we gratify the flesh, the blessing of the Spirit will be withheld. While our hearts are so much occupied with the concerns of earth, He will not make the things of Heaven real and efficacious to us. O my reader, if God be not working mightily in your life and mine, showing Himself strong on our behalf (2Ch_16:9), then something is seriously wrong with us.

"By faith Enoch was translated that he should not see death." Remember what was before us in the preceding article: "Faith cometh by hearing, and hearing by the Word of God" (Rom_10:17). Faith always presupposes a Divine revelation. Faith must have a foundation to rest upon, and that foundation must be the word of Him that cannot lie. God had spoken, and Enoch believed. But what a testing of faith! God declared that Enoch should be removed from earth to Heaven, without passing through the portals of the grave. One, two, three hundred years passed; but Enoch believed God, and before the fourth century was completed His promise was fulfilled. "That he should not see death" was the reward of his pleasing God. And He does not change: where there is a genuine "pleasing" of Him, a real walking with Him, He elevates the heart above this scene into the realm of life, light and liberty.

Ere passing on to the next verse, let us enumerate other points of interest and value contained in this one, though we can do no more than barely mention them. 1. God is not tied to the order of nature: Gen_3:19 was set aside in the cases of Enoch and Elijah. 2. God puts great outward (providential) differences between those equally accepted by Him: He did so between Abel and Enoch. 3. To exhibit the world’s enmity God suffered Abel to be martyred, to comfort His people God preserved Enoch. 4. What God did for Enoch He can and will yet do for a whole generation of His saints (1Co_15:51). 5. There is a future life for believers: the removal of Enoch to Heaven plainly intimated this. 6. The body is partaker with the soul in life eternal: the corporeal translation of Enoch showed this. 7. The godliest do not always live the longest: all mentioned in Genesis 5 stayed on earth a much greater time than did Enoch. 8. They who live with God hereafter must learn to please God ere they depart hence. 9. They who walk with God please Him. 10. They who please God shall not lack testimony thereof.

"But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (verse 6). The apostle had just spoken of Enoch’s translation as a consequent of his pleasing God, and now from the fact of his pleasing God, proves his faith. The adversative particle "But" is used to introduce a syllogism. The argument is framed thus: God Himself had translated Enoch, who before his translation had pleased Him (as his translation evidenced); but without faith it is impossible to please God:—therefore Enoch was by faith translated. Thus, this declaration in verse 6 has special reference to the last clause in the verse preceding. The argument is drawn from the impossibility of the contrary: as it is impossible to please God without faith, and as Enoch received testimony that he did please God, then he must have had faith—a justifying and sanctifying faith.

While there is an intimate relation between our present verse and the one immediately preceding, and while as we shall yet see (the Lord willing) that it is closely connected with the case of Noah in verse 7, yet it also makes its own particular contribution unto the theme which the apostle is here developing, supplying both a solemn warning and a blessed encouragement. The Holy Spirit still had before Him the special need of the wavering Hebrews, and would press upon them the fact that the great thing God required was not attendance on outward ordinances, but the diligent seeking unto Him by a whole-hearted trust. Where faith was missing, nothing could meet with His approval; but where faith really existed and was exercised, it would be richly rewarded. This principle is unchanging, so that the central message of our verse speaks loudly to us today, and should search the heart of each one of us.

"But without faith it is impossible to please Him." Most solemnly do these words attest the total depravity of man. So corrupt is the fallen creature, both in soul and body, in every power and part thereof, and so polluted is everything that issues from him, that he cannot of and by himself do anything that is acceptable to the Holy One. "So then they that are in the flesh cannot please God" (Rom_8:8): "they that are in the flesh" means, they that are still in their natural or unregenerate state. A bitter fountain cannot send forth sweet waters. But faith looks out of self to Christ, applies unto His righteousness, pleads His worth and worthiness, and does all things God-ward in the name and through the mediation of the Lord Jesus. Thus, by faith we may please God.

"But without faith it is impossible to please Him." Yet in all ages there have been many who attempted to please God without faith. Cain began it, but failed woefully. All in their Divine worship profess a desire to please God, and hope that they do so; why otherwise should they make the attempt? But, as the apostle declares in another place, many seek unto God "but not by faith, but as it were by the works of the law" (Rom_9:32).

But where faith be lacking, let men desire, design, and do what they will, they can never attain unto Divine acceptance. "But to Him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for ("unto") righteousness" (Rom_4:5). Whatever be the necessity of other graces, faith is that which alone obtains acceptance with God.

In order to please God four things must concur, all of which are accomplished by faith. First, the person of him that pleaseth God must be accepted of Him (Gen_4:4). Second, the thing done that pleaseth God must be in accord with His will (Heb_13:21). Third, the manner of doing it must be pleasing to God: it must be performed in humility (1Co_15:10), in sincerity (Isa_38:3), in cheerfulness (2Co_8:12; 2Co_9:7). Fourth, the end in view must be God’s glory (1Co_10:31). Now faith is the only means whereby these four requirements are met. By faith in Christ the person is accepted of God. Faith makes us submit ourselves to God’s will. Faith causes us to examine the manner of what we do Godwards. Faith aims at God’s glory: of Abraham it is recorded that he "was strong in faith, giving glory to God" (Rom_4:20).

How essential it is then that each of us examine himself diligently and make sure that he has faith. It is by faith the convicted and repentant sinner is saved (Act_16:31). It is by faith that Christ dwells in the heart (Eph_3:17). It is by faith that we live (Gal_2:20). It is by faith that we stand (Rom_11:20; 2Co_1:24). It is by faith we walk (2Co_5:7). It is by faith the Devil is successfully resisted (1Pe_5:8-9). It is by faith we are experimentally sanctified (Act_26:18). It is by faith we have access to God (Eph_3:12, Heb_10:22). It is by faith that we fight the good fight (1Ti_6:12). It is by faith that the world is overcome (1Jn_5:4). Reader, are you certain that you have the "faith of God’s elect" (Tit_1:1)? If not, it is high time you make sure, for "without faith it is impossible to please God."

At the close of the preceding chapter, we saw the backslider restored to communion with God. As David then wrote, "Many are the afflictions of the righteous"—most of them brought upon themselves through sinful folly—"but the Lord delivereth him out of them all" (Psa_34:19). Yet, in His own good time. The hour had not yet arrived for our patriarch to ascend the throne. It would have been a simple matter for God to have put forth His power, destroyed Saul, and given His servant rest from all his foes. And this, no doubt, is what the energetic nature of David had much preferred. But there were other counsels of God to be unfolded before He was ready for the son of Jesse to wield the scepter. Though we are impulsive and impetuous, God is never in a hurry; the sooner we learn this lesson, the better for our own peace of mind, and the sooner shall we "Rest in the Lord, and wait patiently for Him" (Psa_37:7).

"God had designs other than the mere exaltation of David. He intended to allow the evil of Saul and of Israel to exhibit itself. He intended to give to David some apprehension of the character of his own heart, and to cause him to learn subjection to a greater wisdom than his own. He intended also to prove the hearts of His own people Israel; and to try how many among them would discern that the Cave of Adullam was the only true place of excellency and honour in Israel" (B. W. Newton). Further discipline was needed by David, if he was to learn deeper lessons of dependency upon God. Learn from this, dear reader, that though God’s delays are trying to flesh and blood, nevertheless they are ordered by perfect wisdom and infinite love. "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come" (Hab_2:3).

"David therefore departed thence, and escaped to the cave Adullam" (1Sa_22:1). Still a fugitive, David left the land of the Philistines, and now took refuge in a large underground cavern, situated, most probably, not far from Bethlehem. To conceal himself from Saul and his blood-thirsty underlings, our hero betook himself to a cave—it is probable that the Holy Spirit made reference to this in Heb_11:38. The high favorites of Heaven are sometimes to be located in queer and unexpected places. Joseph in prison, the descendants of Abraham laboring in the brick-kilns of Egypt, Daniel in the lions’ den, Jonah in the great fish’s belly, Paul clinging to a spar in the sea, forcibly illustrate this principle. Then let us not murmur because we do not now live in as fine a house as do some of the ungodly; our "mansions" are in Heaven!

"David therefore departed thence, and escaped to the cave Adullam." It is blessed to learn how David employed himself at this time; yet close searching has to be done before this can be ascertained. The Bible is no lazy man’s book: much of its treasure, like the valuable minerals stored in the bowels of the earth, only yield up themselves to the diligent seeker. Compare Pro_2:1-5. By noting the superscriptions to the Psalms (which, with many others, we are satisfied are Divinely inspired), we discover that two of them were composed by "the sweet singer of Israel" at this time. Just as the 34^th casts its welcome light upon the close of 1 Samuel 21, so Psalm 57 and 142 illuminate the opening verses of 1 Samuel 22.

The underground asylum of David made an admirable closet for prayer, its very solitude being helpful for the exercise of devotion. Well did C. H. Spurgeon say, "Had David prayed as much in his palace as he did in his cave, he might never have fallen into the act which brought such misery upon his latter days." We trust the spiritual reader will, at this point, turn to and ponder Psalms 57 and 142. In them he will perceive something of the exercises of David’s heart. From them he may derive valuable instruction as to how to pray acceptably unto God in seasons of peculiar trial. A careful reading of the fifty-seventh Psalm will enable us to follow one who began it amid the gloomy shadows of the cavern, but from which he gradually emerged into the open daylight. So it often is in the experiences of the believer’s soul.

Perhaps the Psalm 142 (Psa_142:1)was composed by David before the Psalm 57 (Psa_57:1): certainly it brings before us one who was in deeper anguish of soul. Blessed indeed is it to mark the striking contrast from what is here presented to us and what was before us as we passed through 1 Samuel 20 and 21. There we saw the worried fugitive turning to Jonathan, lying to Ahimelech, playing the madman at Gath. But vain was the hope of man. Yet how often we have to pass through these painful experiences and bitter disappointments before we thoroughly learn this lesson! Here we behold the son of Jesse turning to the only One who could do him any real good. "I cried unto the Lord with my voice I poured out my complaint before Him. I showed before Him my trouble" (vv. 1, 2). This is what we should do: thoroughly unburden our hearts unto Him with whom we have to do. Note how, at the close of this Psalm, after he had so freely poured out his woes, David exclaimed, "Thou shalt deal bountifully with me"!

"And Jonathan loved him as his own soul . . . all Israel and Judah loved David" (1Sa_18:1, 1Sa_18:16). Now their love was tested, now an opportunity was furnished them to manifest their affections for him. This was the hour of David’s unpopularity: he was outlawed from the court; a fugitive from Saul, he was dwelling in a cave. Now was the time for devotion to David to be clearly exhibited. But only those who truly loved him could be expected to throw in their lot with an hated outcast. Strikingly is this illustrated in the very next words.

"And when his brethren and all his father’s house heard it, they went down thither to him" (1Sa_22:1). Ah, true love is unaffected by the outward circumstances of its object. Where the heart is genuinely knit to another, a change in his fortunes will not produce a change in its affections. David might be, in the eyes of the world, in disgrace; but that made no difference to those who loved him. He might be languishing in a cavern, but that was all the more reason why they should show their kindness and demonstrate their unswerving loyalty. Among other things, this painful trial enabled David to discover who were, and who were not, his real friends.

If we look beneath the surface here, the anointed eye should have no difficulty in discerning another striking and blessed type of David’s Son and Lord. First, a type of him when He tabernacled among men, in "the days of his flesh." How fared it then with the Anointed of God? By title the throne of Israel was His, for He was born "the King of the Jews" (Mat_2:2). That God was with him was unmistakably evident. He too "behaved Himself wisely in all His ways." He too performed exploits: healing the sick, freeing the demon possessed, feeding the hungry multitude, raising the dead. But just as Saul hated and persecuted David, so the heads of the Jews—the chief priests and Pharisees—were envious of and hounded Christ. Just as Saul thirsted for the blood of Jesse’s son, the leaders of Israel (at a later date) thirsted for the blood of God’s Son.

The analogy mentioned above might be drawn out at considerable length, but at only one other point will we here glance, namely, the fact of the solemn foreshadowment furnished by David as first the friend and benefactor of his nation, now the poor outcast. Accurately did he prefigure that blessed One, who when here was "the Man of sorrows and acquainted with grief." Trace His path as the Holy Spirit has described it in the New Testament. Behold Him as the unwanted One in this world of wickedness. Hear His plaintive declaration, "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head" (Mat_8:20). Read too, "And every man went unto his own house; Jesus went unto the mount of Olives" (Joh_7:53; Joh_8:1); and it is evident that David’s Lord was the Homeless Outcast in this scene.

But were there none who appreciated Him, none who loved Him, none who were willing to be identified with and cast in their lot with Him who was "despised and rejected of men"? Yes, there were some, and these, we believe, are typically brought before us in the next verse of the scripture we are now pondering: "And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him" (1Sa_22:2). What a strange company to seek unto God’s anointed! No mention is made of the captains of the army, the men of state, the princes of the realm, coming unto David. No, they, with all like them, preferred the court and the palace to the cave of Adullam.

Is not the picture an accurate one, dear reader? Is it not plain again that these Old Testament records furnished something more than historical accounts, that there is a typical and spiritual significance to them as well? If David be a type of Christ, then those who sought him out during the season of his humiliation, must represent those who sought unto David’s Son when He sojourned on this earth. And clearly they did so. Read the four Gospels, and it will be found that, for the most part, those who sought unto the Lord Jesus, were the poor and needy; it was the lepers, the blind, the maimed and the halt, who came unto Him for help and healing. The rich and influential, the learned and the mighty, the leaders of the Nation, had no heart for Him.

But what is before us in the opening of 1 Samuel 22 not only typed out that which occurred during the earthly ministry of Christ, but it also shadowed forth that which has come to pass all through this Christian era, and that which is taking place today. As the Holy Spirit declared through Paul, "For ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought the things which are: That no flesh should glory in his presence" (1Co_1:26-29).

The second verse of 1 Samuel 22 sets before us a striking gospel picture. Note, first, that those who came to David were few in number: "about four hundred." What a paltry retinue! What a handful compared with the hosts of Israel! But did Christ fare any better in the days of His flesh? How many friends stood around the Cross, wept at His sepulcher, or greeted Him as He burst the bars of death? How many followed Him to Bethany, gazed at His ascending form, or gathered in the upper room to await the promised Spirit? And how is it today? Of the countless millions of earth’s inhabitants what percentage of them have even heard the gospel? Out of those who bear His name, how many evidence that they are denying self, taking up their cross daily, and following the example which He has left, and thus proving themselves by the only badge of discipleship which He will recognize? A discouraging situation, you say. Not at all, rather is it just what faith expects. The Lord Jesus declared that His flock is a "little one" (Luk_12:32), that only "few" tread that narrow way which leadeth unto life (Mat_7:14).

Second, observe again the particular type of people who sought out David: they were "in distress, in debt, and discontented." What terms could more suitably describe the condition they are in when the redeemed first seek help from Christ! "In debt": in all things we had come short of the glory of God. In thought, word, and deed, we had failed to please Him, and there was marked up against us a multitude of transgressions. "In distress"; who can tell out that anguish of soul which is experienced by the truly convicted of the Holy Spirit? Only the one who has actually experienced the same, knows of that unspeakable horror and sorrow when the heart first perceives the frightful enormity of having defied the infinite Majesty of heaven, trifled with His longsuffering, slighted His mercy again and again.

"Discontented." Yes, this line in the picture is just as accurate as the others. The one who has been brought to realize he is a spiritual pauper, and who is now full of grief for his sins, is discontented with the very things which till recently pleased him. Those pleasures which fascinated, now pall. That gay society which once attracted, now repels. O the emptiness of the world to a soul which God hath smitten with a sense of sin! The stricken one turns away with disgust from that which he had formerly sought after so eagerly. There is now an aching void within, which nothing without can fill. So wretched is the convicted sinner, he wishes he were dead, yet he is terrified at the very thought of death. Reader, do you know anything of such an experience, or is all this the language of an unknown tongue to you?

Third, these people who were in debt, in distress, and discontented, sought out David. They were the only ones who did so; it was a deep sense of need which drove them to him, and a hope that he could relieve them. So it is spiritually. None but those who truly feel that they are paupers before God, with no good thing to their credit, absolutely destitute of any merits of their own, will appreciate the glad tidings that Christ Jesus came into this world to pay the debt of such. Only those who are smitten in their conscience, broken in heart, and sick of sin, will really respond to that blessed word of His, "Come unto Me all ye that labour and are heavy-laden, and I will give you rest. Only those who have lost all heart for this poor world, will truly turn unto the Lord of glory.

Fourth, the spiritual picture we are now contemplating is not only a type of the first coming to Christ of His people, but also of their subsequent going forth "unto Him without the camp" (Heb_13:13). Those who sought David in the Cave of Adullam turned their backs upon both the court of Saul and the religion of Judaism. There was none to pity them there. Who cared for penniless paupers? Who had a heart for those in distress? So it is in many churches today. Those who are "poor in spirit" have nothing in common with the self-satisfied Laodiceans. And how "distressed" in soul are they over the worldliness that has come in like a flood, over the crowds of unregenerate members, over the utter absence of any scriptural discipline? And what is to be the attitude and actions of God’s grieved children toward those having nothing more than a form of godliness? This "from such turn away" (2Ti_3:5). Identify yourself with Christ on the outside; walk alone with Him.

Fifth, "And he became a captain over them" (1Sa_22:2). Important and striking line in the picture is this. Christ is to be received as "Lord" (Col_2:6) if He is to be known as Saviour. Love to Christ is to be evidenced by "keeping His commandments" (Joh_14:15). It mattered not what that strange company had been who sought unto David, they were now his servants and soldiers. They had turned away from the evil influence of Saul, to be subject unto the authority of David. This is what Christ requires from all who identify themselves with Him. "Take My yoke upon you" is His demand (Mat_11:29). Nor need we shrink from it, for He declares "My yoke is easy, and my burden is light."