1 Samuel 21:10-15

Uncertain light.

The facts are—

1 . In continued fear of Saul, David flees to the king of Gath.

2 . Being recognised as the conqueror of Goliath, he fears the consequences.

3 . To escape vengeance he feigns madness.

4 . Achish the king thereupon refuses to have him in his service. There is no evidence that David received any Divine direction through the high priest, but the reverse ( 1 Samuel 22:15 ). He appears to have been left to the exercise of his own judgment as to a future place of refuge. To be alone, unable to remain in one's own land, a hunted fugitive, on religious principle averse to resistance by sword or concerted revolt ( 1 Samuel 24:6 ), with no guide but such as the judgment unhinged by conflicting thoughts could afford—this was certainly being "desolate" and "afflicted." The result was a determination to seek shelter among the enemies of his God and country, a step most perilous, and of very doubtful character, and which involved farther recourse to a most humiliating expedient.

I. THERE ARE TIMES WHEN GOD 'S SERVANTS ARE APPARENTLY LEFT TO THEIR OWN USE OF PREVIOUS TEACHING , which they find difficult to apply to new and dangerous circumstances. David was placed in great peril, with no other guidance than what his own spirit might gather from a consideration of his calling by Samuel, and the general signs of God's past favour. There is, as a rule, a difficulty to the inexperienced in applying general principles to novel conditions; and under the physical and mental exhaustion of this crisis David found it hard to extract from the past sufficient light to guide his present steps. He walked in comparative darkness. "Thou hast laid me in the lowest pit, in darkness, in the deeps" ( Psalms 88:6 ). The supposition that it is reserved only to the deliberately wicked to walk in darkness is not correct. The present life of the righteous in a sinful world is one of discipline, in which they both reap some of the fruits of former imperfections and become trained to higher service. Our Christian course is a campaign in which dark nights of watching and groping and trembling are to be expected as well as bright days of onslaught and victory. The degree of clearness in which the pillar of fire and cloud may stand before us may be affected by our disordered vision—the result of imperfect health; or distraction, or sheer exhaustion. The disciples of Christ, during those dark and dreadful hours of his passion and death, were left to the guidance and cheer of such of the truths as he had taught them in the days of prosperity as their judgment might deem appropriate to their present need. To the young man from home, tossed and torn by the adversities of life, unable to find means of sustenance, and destitute of friends, there is left the lessons of his childhood and such truth as may have been gathered from a brief experience of life. In his agitation he sees no clear light. A "horror of great darkness" comes over the soul, and the servant of God asks why his God is so "far from helping" him ( Psalms 22:1 ).

II. THE SERVANTS OF GOD , ACTING ON THEIR OWN JUDGMENT AT SUCH TIMES , MAY COMMIT THEMSELVES TO INCREASING DANGERS AND HUMILIATING DEVICES . Exercising his judgment both on his present circumstances and his past experience of God's dealings with him, David thought he saw amidst the gloom a hand pointing to Gath as a place of refuge. No voice from heaven said, "Go not thither," and no light led elsewhere. Men would say he did the best under the circumstances, and in all sincerity of purpose. Nevertheless, the step was a false one, apart from his motive, both in itself and in its results. For it was shocking for a pious Hebrew—the assertor of the "name of the Lord" ( 1 Samuel 10:1-27 ; 1 Samuel 7:1-17 :45), and the victor of Elah—to enter the abode and seek the service of the "uncircumcised Philistine," and the event proved that safety was not secured, but was so imperilled as to suggest the adoption of a most humiliating expedient. Oh, the bitter anguish of those who, having lived in the light of God's countenance, find themselves sinking deeper and deeper into helplessness and sorrow! Thus may it be with us all in our "dark and cloudy day." Every new step we take only makes our path more painful, and taxes more severely our ingenuity. Peter's "following afar off" led him amidst scoffing men and women, and their words ( 1 Samuel 21:11 ; cf. Matthew 26:58 , Matthew 26:69-75 ) made a demand on his ingenuity more serious in its success than David's feigned madness. And this has been the experience of multitudes. There are two great dangers of the "hour of darkness" which David's experience indicates.

1 . The danger of causing scandal among the enemies of religion. If the servants of Achish suspected David of the low cunning ( 1 Samuel 21:11 ) which seeks to slay by stealth, then ms Grave, chivalrous character as a defender of the honour of Jehovah's name ( 1 Samuel 17:45 ) is gone; and if they regard him as a fugitive fleeing from his king and country, then he reveals to the "uncircumcised" the woes and troubles of the people of God. It is a sacred duty in all our times of adversity to avoid whatever would cause irreligious men to think that we can do their base deeds, and not to expose to the eye of the unsympathetic the internal sorrows of the Church of God.

2 . The danger of appearing to be what we are not. It may have been a harmless and successful device to simulate madness; but self-respect was gone, and a "more excellent way" of escape might have been sought of God. This is the great peril of us all both in prosperity and adversity. The guise under which the simulation appears is varied. An appearance of wealth covers real poverty; a geniality of manner is adopted when real aversion lies in the heart; a pretence of ill health secures escape from obligations; ambiguous words and evasions are employed to suggest our ignorance of matters when we know them well. To be real, to be known to be just what we are, is the only safe and wise course for a true Christian.

III. THE MORAL VALUE OF THESE SEASONS OF DARKNESS CANNOT BE APPRECIATED AT THE TIME . David was doubtless confounded at the providence that should have him "anointed" to a special service and yet allow him to be hunted as an outcast. He saw not the good of being bereft of friend and counsellor. But God deals with his servants in view of their actual need and the future service they are to render. Unchecked prosperity might have been the greatest curse to such a young man. We do not know what subtle dangers were lurking in his heart, and how necessary it was to cause him to feel his utter helplessness when left to himself. Facts prove that out of this bitter experience he rose a more devout, and humble, and trustful man, and was thereby enabled to be a better king, and to enrich the world forever with psalms expressive of the deepest experience of the human soul. Time is essential to the interpretation of the ways of God. The cruel wrongs of Joseph and the anguish of Jacob proved among the good things of life. The forty years trial in the desert was a blessing to Israel. "No chastening for the present seemeth to be joyous, but grievous;" but history proves how blessed it is. The absolute trust expressed in the Psalms could only have been stated by one who had been very poor, desolate, and afflicted. Even the life of the Apostle Peter was the better for the bitterness and shame of his deed. Many on earth can say that they are grateful for their adversities, for through them they have got nearer to God, have found Christ's love more precious, and have set their affections more intently on things unseen and eternal. Who can adequately praise the unsearchable wisdom and love that can thus turn our darkness into light, and convert our sorrows into joys, and even build up holy characters out of the ruins of our own actions and follies? ( Romans 11:36-39 ).

HOMILIES BY B. DALE

1 Samuel 21:1-8 . (NOB.)

Deceit.

1 . As in the outward life, so in the inward experience of men great exaltation is often followed by great depression. Whilst David was with Samuel and the prophets his faith in God appears to have been strong, and it was justified by the extraordinary manner in which he was preserved. But soon afterwards (some events which are not recorded having taken place in the interval) he was in mortal fear for his life, and resorted to an unworthy pretext in order to obtain an assurance of safety, and now took another false step. "There seems ground for suspecting that from the time of his parting with Jonathan—if not, indeed, from the time of his leaving Naioth—David had lost some of his trust in God" (Kitto).

2 . The intention to deceive constitutes the essence of lying. Truth is the representation of things as they are, and it may be departed from in many ways without such an intention. But veracity is always obligatory. Even if intentional deception be ever justifiable, as some have supposed, it clearly was not in the case of David. The sacred historian records the fact without approval, and without comment, except as the mention of its disastrous consequences may be so regarded ( 1 Samuel 22:2 ). "Whoso thinketh that there is any kind of lie which is not sin deceiveth himself".

3 . The amount of guilt involved in lying depends upon its circumstances, nature, and motives. The forms which it assumes are endlessly varied (direct, equivocation, suppression of truth, for advantage, pious frauds, malicious, etc.); but that which is marked by hatred and malice is the most reprehensible. This element was absent from the deception practised by David. The age in which he lived, too, was one in which a "lie of necessity" was deemed comparatively venial; and it was borne with, though not approved, by the "God of truth" until men should be trained to a higher moral state. Concerning deceit observe that—

I. IT IS USUALLY URGED BY SPECIAL INDUCEMENTS ; such as—

1 . The pressure of circumstances. When David presented himself alone before the high priest at the commencement of the sabbath (the evening of Friday) he was pressed by hunger and fear, and thereby tempted to invent a falsehood. If he had steadfastly set his face against the temptation his need would probably have been met in some other way. There is, strictly speaking, no such thing as a lie of necessity. A man may die of necessity, but not lie.

2 . The promise of advantage. He thought that no harm could possibly come of his deceit. But how little do men know, when they enter upon a false way, to what end it may lead I

3 . The possession of a natural tendency or susceptibility to such a temptation. There was in him (notwithstanding he abhorred lying from his heart) "a natural disposition which rendered him peculiarly open to this temptation: a quick, impulsive genius fertile in conceiving, and a versatile cleverness skilful in colouring things different from the actual fact. And does it not read a most striking lesson to those who are in any way similarly constituted?" (J. Wright, 'David, King of Israel').

"Ever to the truth

Which but the semblance of a falsehood wears

A man, if possible, should bar his lip,

Since, although blameless, he incurs reproach"

(Dante).

II. IT IS ALWAYS DESERVING OF STRONG REPROBATION , inasmuch as—

1 . It is a violation of the bond by which society is held together. Without confidence in each other's truthfulness men could not live together in social union. It is a sin against the justice and the love which we owe to our neighbour. What the apostle says with reference to the Christian community applies to all: "Wherefore putting away lying," etc.: "for we are members one of another" ( Ephesians 4:25 ).

2 . It is contrary to the dictates of an enlightened conscience.

3 . It is prohibited and condemned by the word of truth. "Ye shall not lie one to another" (Le 1 Samuel 19:11 ). "Keep thy tongue from evil, and thy lips from speaking guile" ( Psalms 24:1-10 :13; Psalms 119:29 ; Proverbs 12:22 ; Colossians 3:9 ; Revelation 21:8 ). "Lying in a base, unworthy vice; a vice that one of the ancients portrays in the most odious colours, when he says that 'it is to manifest a contempt of God, and withal a fear of man.' It is not possible more excellently to represent the horror, baseness, and irregularity of it; for what can a man imagine more hateful and contemptible than to be a coward toward men and valiant against his Maker?" (Montaigne).

III. IT IS OFTEN DETECTED BY UNEXPECTED MEANS ( 1 Samuel 21:8 ). Little did David think of seeing Doeg the Edomite detained (literally, shut up) in the tabernacle, to witness his deception with quick eyes and ears, and ready to reveal it with a tongue "like a sharp razor, working deceitfully" ( Psalms 52:2 ). But—

1 . However cautious men may be in practising deceit, they can never calculate upon all the means by which it may be discovered. "A bird of the air shall carry the voice, and that which hath wings shall tell the matter" ( Ecclesiastes 10:20 ).

2 . Even its temporary success often leads to inquiry and discovery ( 1 Samuel 22:6 ).

3 . God, before whom "all things are naked and open," causes the whole course of things to work together for its exposure ( 2 Samuel 12:12 ), in order to teach men to avoid "the way of lying," and "speak the truth in their heart." It was through the operation of his providence that Doeg was there that day. Human history and individual life afford innumerable instances of the exposure of deceit in unexpected ways ( Ecclesiastes 12:14 ).

"Lie not; but let thy heart be true to God,

Thy tongue to it, thy actions to them both.

Dare to be true! Nothing can need a lie;

The fault that needs it most grows two thereby"

(Herbert).

IV. IT INVARIABLY PRODUCES PERNICIOUS CONSEQUENCES .

1 . In those who deceive—by their moral deterioration, encouragement in deception when they are successful, and filling them sooner or later with bitter regret ( 1 Samuel 22:22 ).

2 . In those who are deceived, to an extent which cannot be anticipated.

3 . In other men, by lessening their confidence in one another, and giving "occasion to the enemies of the Lord to blaspheme" ( 2 Samuel 12:14 ).

Learn—

1 . That we may not "do evil that good may come."

2 . To judge charitably of others, inasmuch as we know not the strength of their temptations.

3. To watch against the least approach to deception in ourselves.

4 . To seek preservation from it by firmly trusting in God.—D.

1 Samuel 21:2 . (NOB)

The sins of good men.

Some of the most eminent servants of God mentioned in the Bible fell into grievous sins. This has often been to some a ground of objection to the Bible, and to others a subject of perplexity. But there is little reason for either. Consider it in relation to—

I. THE TRUTH OF SCRIPTURE . If men had been described therein as wholly free from sin there would have been much more reason for doubt or perplexity concerning its truth than now exists; for its representation of them—

1 . Proves the impartiality of the writers, who record the failings of good men as well as their excellencies, concealing nothing. It shows that the sacred writers were influenced by the highest principles, and even guided by a higher wisdom than their own.

2 . Accords with the results of observation and experience, which teach that men are sinful, that those who are unquestionably good men are liable to fall, and that the most eminently pious are not perfect. Much of the Bible is chiefly a faithful picture of human nature, which (both without and under the power of Divine grace) is essentially the same in all ages.

3 . Confirms the doctrines it contains: such as that man is fallen, sinful, and helpless; that his elevation, righteousness, and strength are of God; that he can attain these blessings only through faith and prayer and conflict; that he can continue to possess them only by the same means; and that when he ceases to rely on Divine strength he utterly fails.

II. THE CHARACTER OF GOD . They were accepted and blessed by him notwithstanding their sins. Is he, therefore, unholy, unjust, or partial? Let it be remembered—

1 . That their sins were not sanctioned by him.

2 . That they were forbidden by him.

3 . That they were punished by him.

4 . That they were forgiven only when repented of.

5 . That they were in some cases mercifully borne with for a time because of the good which he saw in his servants, and in order to the ultimate removal of the evil.

6 . That if such endurance of some things in them appears strange to us, under the higher light and grace vouchsafed, there are probably some things in ourselves, the evil of which we scarcely perceive, but which will appear hereafter in a different light to others.

7 . That the principle on which God deals with the individual and the race is that of a gradual education, the aim of which is that we should be "holy as he is holy."

III. THE WORTH OF SUCH MEN . If they had continued in conscious and persistent transgression they could not have been held in honour or regarded as really good ( 1 John 3:6 ); but though their sins may not be excused, their names are worthy of being had in everlasting remembrance, because of—

1 . The surpassing virtues which distinguished their character.

2 . The main current of their life—so contrary to isolated instances of transgression.

3 . Their deep sorrow for sin, their lofty aspirations after holiness, and their sure progress toward perfection.

IV. THE EFFECT ON OTHERS . This has doubtless been injurious in some directions. But, on the other hand, it has been, as it must be when the subject is rightly viewed, beneficial in—

1 . Making others more watchful against falling. If such eminent servants of God fell, much more may we. "Let him that thinketh he standeth," etc.

2 . Preventing despair when they have fallen. If those who fell could be restored, so can we.

3 . Teaching them to look to Jesus Christ as the one perfect example, the only propitiation for our sins, the all-sufficient source of "wisdom, righteousness, sanctification, and redemption." "Nothing can be an excuse or apology for sin; yet by God's mercy it may be turned to account, and made to produce the opposite to itself. To some men's errors the world has been indebted for their richest lessons and ripest fruit … . To the lamentable lapse, the penitence and the punishment of David, we owe some of the most subduing, the most spiritually instructive and consolatory of his psalms—psalms that have taught despair to trust, and have turned the heart of flint into a fountain of tears" (Binney).—D.

1 Samuel 21:3-6 . (Nor.)

The letter and the spirit.

"So the priest gave him hallowed bread" ( 1 Samuel 21:6 ). More than half a century had elapsed since the destruction of Shiloh. The remaining members of the family of Eli had greatly increased, so that eighty-five priests now dwelt at Nob, where the tabernacle (and possibly the ark— 1 Samuel 7:1 ) had been placed. But the condition of the priesthood was very different from what it once was. The spiritual power of the nation lay in the "company of the prophets;" and Saul, rejected of God and ruling according to his own will, "assumed the power of giving the high priest orders at all times through his messengers ( 1 Samuel 21:2 ); so far had the theocracy sunk from that state in which the people used to stand before the tabernacle to receive the sole behests of Jehovah their King, through the prophet and priest" (Smith, 'O.T. History'). Nevertheless Ahimelech (Ahiah, 1 Samuel 14:36 ) appears to have been a man of high character ( 1 Samuel 22:14 , 1 Samuel 22:15 ); and when David, in his necessity, requested "five loaves," he gave them to him from the shewbread which had just been removed from the holy place. He may have been influenced by sympathy with David's character and position (of which he could not fail to know something), as well as by compassion for his need and by loyalty to the king, or by the advice of Abiathar (his son and successor, afterwards friend and companion of David— 1 Samuel 22:20-23 ; 1 Kings 2:26 ; and removed from the priesthood by Solomon, giving place to Zadok, of the elder branch of the Aaronic family). The shewbread (literally, "bread of the presence") "set forth Israel's permanent consecration in obedience and in producing the fruit of good works" (see Fairbairn, 'Typology,' 2:324), and was permitted to be eaten only by the priests (Le 1 Samuel 24:9 ); but he departed, with some reserve ( 1 Samuel 21:4 ), from the strict letter in observance of the spirit of the law. And our Lord "selected this act of Ahimelech as the one incident in David's life on which to bestow his especial commendation, because it contained—however tremulously and guardedly expressed—the great evangelical truth that the ceremonial law, however rigid, must give way before the claims of suffering humanity" (Stanley). Observe that—

I. THE LETTER IS DISTINCT FROM THE SPIRIT . To the former belong particular customs, maxims, rules, rites, and ceremonies; to the latter, general principles, and essential moral and spiritual obligations. As a simple illustration—Christ said to his disciples, "Ye also ought to wash one another's feet" (here is the rule); "Love one another (here is the principle).

1 . The letter rests upon the spirit as its foundation. The whole Mosaic law, as law (moral, ceremonial, political), was a "letter" based upon great principles, springing directly out of the relation of God to men—granite foundations on which more recent strata rest, and which often crop through them into distinct view (Le 1 Samuel 18:18 ; Deuteronomy 6:5 ). "There is a 'letter' and 'spirit' in everything. Every statement, every law, every institution is the form of an essence, the body of a soul, the instrument of a power. These two things are quite distinct—they may be quite different" (A.J. Morris, 'Christ the Spirit of Christianity').

2 . The letter is a means to an end, the spirit is the end itself. The shew bread was set apart for a particular purpose, and permitted to be eaten only by the priests, in order to represent and promote the consecration, good works, and true welfare of the whole people. So "the sabbath was made for man" ( Mark 2:27 ).

3 . The letter is restricted in its application to certain persons, places, and times; the spirit is universal and abiding.

4 . The letter (as such) is in its requirement outward, formal, mechanical, and in its effect conservative, constraining, and pre paratory; the spirit necessarily demands thoughtfulness, affection, moral choice, and is productive of liberty, energy, perfection. "The words that I speak unto you, they are spirit and they are life" ( John 6:63 ).

II. THE LETTER MAY BE CONTRARY TO THE SPIRIT . It is not essentially so; it is not always so when men imagine it to be, as, e.g; when it is a restraint only upon their selfish convenience and sinful propensities. The fact that it is such a restraint shows that they still need the discipline of the law and the letter. If they were truly spiritual and free it would not be felt. But generally—

1 . When it is applied to cases not contemplated by it, —to inappropriate times and circumstances,—and when it hinders rather than promotes its chief end.

2 . More particularly when it prevents the meeting of the real and urgent necessities of men, and the accomplishment of their true welfare—the satisfaction of hunger, the removal of sickness, the preservation of life, the salvation of the soul ( Matthew 12:1 , Matthew 12:12 ). On this principle David "entered into the house of God, and did eat the shewbread," etc.

3 . When it is opposed to the proper exercise of benevolence. On this principle Ahimelech gave him the bread, and our Lord acted ( Luke 6:10 ). "I desired mercy, and not sacrifice" ( Hosea 6:6 ).

4 . When it hinders the highest service of God. In all such instances the strict observance of the letter "works mischief and misery, and not only kills, but kills the spirit itself from which it came" ( 2 Corinthians 3:6 ).

III. THE LETTER MUST BE SUBORDINATED TO THE SPIRIT . It should not be despised or arbitrarily set aside; but the lower obligation (in so far as the "letter" is obligatory) ought to be secondary and subservient, and give place to the higher. And we learn that—

1 . In the order of God's dealings with men it was necessary that the dispensation of the letter should be superseded by that of the spirit. This incident affords a glimpse of their predominant elements. "The law was like a book of first lessons—lessons for children. Christianity is like a book for men."

2 . In the Christian dispensation what is ceremonial, regulative, temporary (however important) must be deemed of less consequence than what is moral, essential, enduring; and devotion to the former should be surpassed by devotion to the latter. Unduly to exalt external rites or special forms of worship is to return to the bondage of the letter; whilst zealously to contend about them without brotherly love and charity is to lose the substance for the sake of shadows. "Redeemed and sanctified man stands no longer under the disciplinary form of the law, but stands above and controls the form of the requirement" (Erdmann). He is a king and priest. "Pure religion" (literally, outward ceremonial service), etc. ( James 1:27 ). It is charity and purity.

3 . In the individual life —renewed and sanctified—the chief endeavour should ever be to "live in the spirit," and exhibit "charity out of a pure heart" ( 1 Timothy 1:5 ).

"I'm apt to think the man

That could surround the sum of things, and spy

The heart of God and secrets of his empire,

Would speak but love; with him the bright result

Would change the hue of intermediate scenes

And make one thing of all theology."

4. In everything Christ must be regarded as supreme, the perfect embodiment and only source of the spirit, Redeemer, Lord, "all and in all" ( Colossians 3:11 ; 2 Corinthians 3:17 , 2 Corinthians 3:18 ).—D.

1 Samuel 21:8-10 . (NOB)

The sword of Goliath.

"There is none like that; give it me" ( 1 Samuel 21:9 ). When David slew Goliath "he put his armour in his tent" ("the ancient word for dwelling "). But he appears to have afterwards deposited his sword in the tabernacle at Nob as a sacred relic, dedicatory offering, memorial, and sign; and on seeking for means of defence during his flight "from the face of Saul" ( 1 Samuel 21:10 ) it was still there, carefully "wrapped in a cloth behind the ephod," and was handed over to him by the priest. It was of special significance for him, and (as other memorials often do to others) it must have spoken to him with an almost oracular voice in the way of—

I. REMEMBRANCE of the help of God; afforded—

1 . In the gaining of a notable victory over the enemies of the Lord and his people.

2 . At a time of imminent peril and utmost extremity.

3 . Through faith "in the name of the Lord of hosts." David's deliverance, as he then acknowledged, was accomplished not by the sling and stone, nor yet by the sword, but by the Lord on whom he relied; and he much needed to be reminded of it now.

II. ENCOURAGEMENT to trust in God.

1 . In his service, in conflict with his enemies and obedience to his directions, the Lord is with his servants. They are not "alone" ( 1 Samuel 21:1 ), but he is on their side ( Psalms 118:6 ).

2 . In the greatest extremity, when ordinary means seem unavailing, he is able to deliver them by those which are extraordinary.

3 . The confidence which they place in him he never disappoints. "Fear not." "It is better to trust in the Lord than to put confidence in princes."

III. WARNING against confidence in man. Overwhelmed with fear, he was about to take the daring step of leaving his people and seeking shelter with the Philistines, and eagerly grasped the weapon as an omen of the success of his scheme. But if he had reflected it would surely have taught him that—

1 . There is no safety for a servant of God in dependence upon or in alliance with his enemies. None might be like "the Sword of Goliath" when used in "the Lord's battles," but in no other.

2 . His own wisdom and strength avail nothing "without the Lord." And he was now evidently venturing on an erroneous and presumptuous course, in which he had no assurance of Divine guidance and help.

3 . The weapon which has been powerful by faith is powerless without it, and may even be turned against him who employs it. Ancient memorials, institutions, methods are valueless apart from the spirit which they represent. It is probable that David was discovered in the native place of Goliath by the sword he bore; and the next thing we hear is that he and the renowned weapon he so highly prized were in the hands of the Philistines.—D.

1 Samuel 21:10-15 . (GATH)

The fear of man.

"And David laid up these words in his heart, and was sore afraid" ( 1 Samuel 21:12 ). The fear of man is not always sinful. As in certain cases, and within certain limits, the approbation of others is a natural and proper object of desire, so the disapprobation of others is a like object of dread; and it often restrains from temptation and impels to virtuous conduct. But it is sinful when it exists where it ought not, or in an undue measure; when it hinders us from doing right lest we should incur their displeasure, or incites us to do wrong in order to avoid it. Such fear has often possessed the servants of God ( Genesis 12:12 ; Exodus 30:11 , Exodus 30:22 ; 1 Samuel 16:2 ; Matthew 26:72 ). It was felt by David when he fled from Saul; and still more when recognised by the servants of Achish, king of Gath, and brought before him. To avoid what appeared to him inevitable death he feigned madness, and his dissimulation (though no more reprehensible than the stratagems which many others have devised in great straits) was unworthy of his high character. Notice—

I. ITS PRINCIPAL CAUSES .

1 . Distrust of Divine protection, which he had already exhibited. If he had not, to some extent, "cast away his confidence," he would hardly have come to Gath at all; for God could assuredly protect him in his own]and. And now, deprived of "the shield of faith," he became victim to a fear as great as the courage he had formerly displayed.

2 . The failure of worldly policy, which, through lack of faith, he had adopted. Like Peter, he went whither he was not called to go; and when his folly and presumption were suddenly revealed he was overwhelmed with dismay. His failure was, in its ultimate result, good; for, although he had no intention of turning his sword against his people, it prevented further entanglements arising out of his relation with his enemies, humbled him, and constrained him to cry to God for deliverance. It is better for a good man to be driven forth from the wicked in contempt than to be retained amongst them in honour.

3 . The presence of personal danger ; doubtless great, but exaggerated, as it always is, by fear. He that seeketh his life shall lose it. How common is the fear of man, arising from similar causes, in social, political, and religious life!

II. ITS INJURIOUS i NFLUENCE ( 1 Samuel 21:13 ). The intercourse of David with Saul may possibly have suggested the device; which, moreover, was not an inappropriate expression of his inward agitation and misery. Fear—

1 . Fills the mind with distracting anxiety and distress. He whose faith fails is no longer himself. He is driven hither and thither, like a ship upon the open sea ( Luke 12:29 ).

2 . Incites to the adoption of deceitful expedients. "The fear of man bringeth a snare" ( Proverbs 29:25 ).

3 . Exposes to ignominious contempt ( 1 Samuel 21:15 ). "Signally did David show on this occasion that he possessed two of the powers most essential to genius—powers without which he could never have become the great poet he was—the power of observation and the power of imitation. He must previously have noticed with artistic accuracy all the disgusting details of madness; and now he is able to reproduce them with a startling fidelity. And in the possession of these powers we may, I think, find not an excuse for, but certainly an explanation of, that tendency to deceit, which otherwise it would be hard to account for in so holy a person. When a man finds it an easy and pleasurable exercise of ability to throw himself into existences alien to his own, he is tempted to a course of unreality and consequent untruthfulness which can hardly be conceived by a more self-bound nature. But if genius has its greater temptations, it also has greater strength to resist them. And the more godlike a genius is, the more unworthy and humiliating are its lapses. What more debasing sight can be imagined than that which David presented in the king's palace at Gath! Fingers which have struck the celestial lyre now scribble on the doors of the gate. From lips which have poured forth divinest song now drops the slaver of madness. The soul which has delighted in communion with God now emulates the riot of a fiend. And all this not brought on by the stroke of Heaven, which awes us while it saddens, but devised by a faithless craft" (J. Wright).

III. ITS EFFECTUAL REMOVAL by—

1 . The overruling goodness of God, which often delivers his servants from the snares they have made for themselves, and sometimes mercifully controls their devices to that end; and (as we learn from the psalms which refer to the event) in connection with—

2 . Earnest prayer for his kelp, and—

3 . Restored confidence in his presence and favour. Faith is the antidote of fear.

"The following is an approximation to the chronological order of the eight psalms which are assigned by their inscriptions to the time of David's persecution by Saul: 7. (Cush) 59; 56; 34; 52; 57; 142; 54." (Delitzsch). See also the inscriptions of Psalms 63:1-11 , and Psalms 18:1-50 . Psalms 56:1-13 , 'The prayer of a fugitive' (see inscription):—

"Be gracious unto me, O God …

In the day that I fear, in thee do I put my trust,

In God do I praise his word.

In God have I put my trust; I do not fear.

What can flesh do unto me.

( Psalms 56:1 , Psalms 56:4 , Psalms 56:9 , Psalms 56:12 ).

Psalms 34:1-22 ; 'Thanksgiving for deliverance' (see inscription):—

"I will bless Jehovah at all times ....

I sought Jehovah, and he answered me,

And out of all my fears did he deliver me.

This afflicted one cried, and Jehovah heard,

And saved him out of all his troubles"

(verses l, 3, 7, 12-16).

"When David sang these two songs God's grace had already dried his tears. Their fundamental tone is thanksgiving for favour and deliverance. But he who has an eye, therefore, will observe that they are still wet with tears, and cannot fail to see in the singer's outpourings of heart the sorrowfulest recollections of former sins and errors" (Krummacher).—D.

HOMILIES BY D. FRASER