1 Samuel 22:17-23

The tragedy at Nob.

The facts are—

1 . Saul commands his guards to slay the priests of Nob, but they refuse.

2 . Thereupon he commands Doeg to effect their death, who slays eighty-five priests, and procures the destruction of the entire city.

3 . Abiathar, escaping to David, makes known to him what has happened.

4 . David perceives that his presence at Nob was the occasion of this sad calamity, and admits that he feared the course Doeg would take.

5 . He encourages Abiathar to remain with him, and assures him of safety. This section sets forth Saul's conduct in the darkest characters, and brings out a turn in the course of events of great consequence to David, while at the same time illustrating several important truths.

I. SINFUL MEN ARE SOMETIMES THE INSTRUMENTS OF FULFILLING DIVINE PREDICTIONS OF JUDGMENT . It had been declared as a judgment on the house of Eli that terrible things should befall his descendants ( 1 Samuel 2:31-36 ; 1 Samuel 3:11-14 ). In the fearful destruction at Nob this prediction was partly fulfilled. The sins of Saul brought on retribution for the sins of Eli and his sons. In this we have an instance of frequent occurrence in human history, both of nations and individuals. The savage ambition of Rome realised the truth of our Saviour's words concerning the judgment due to impenitent Jerusalem ( Matthew 23:34-38 ; Luke 21:20-24 ). The untruthful conduct of Jacob was most severely chastised by the lying tongues of his sons who conspired against his favourite Joseph; just as now the judgment due to a parent for irreligious example in the home is often realised in the open vices of his children, which perhaps ruin his health and fortune. In all these cases we have to distinguish between the just purpose of God to visit sin by future retribution, and the free action of the men who are the means of bringing it to pass. Had pestilence, or plagues, or earthquakes bean more in the line of natural order just then, these would have conserved the Divine purpose. But man's sinful action, free, responsible, was the agency used, thus illustrating the statement which sometimes perplexes superficial students of the Bible—"the wicked, which is thy sword" ( Psalms 17:13 ). The metaphysical question, involved in this conjunction of a righteous retribution with the free agency of man in the perpetration of crimes for which alone they are responsible, may be beyond present solution, but the fact is plain. Philosophical difficulties are inherent in common facts, and are not peculiar to theological truth.

II. IN ORDINARY MEN RELIGIOUS INSTINCTS ARE STRONGER THAN POLITICAL AND SOCIAL CONSIDERATIONS . We need not be surprised that Saul's Hebrew guards declined to obey his command to slay the "priests of the Lord." No doubt strong reasons were present to prove their loyalty to their king. Not only is loyalty a first principle of action with good subjects, but the fact that he was of their own tribe, and had been their choice out of all Israel ( 1 Samuel 10:19-24 ), must have made them anxious to sustain his authority against all comers. Even the very weaknesses of a monarch will induce some men to put down with strong hand all charged with conspiracy against him, whether or not the charge he fully established. Yet these men had been wont to recognise a higher authority than Saul's. They belonged to a race whose vocation in the world was of God. All the sanctities of religious worship and ritual, all the rich instruction of their marvellous history, strengthened and purified the instinct that leads man to fear God. To them the high priest and his subordinates were representatives of a sacred order, the exponents of a spiritual power, and it would therefore be violence to all that was sacred, inexpressible, and most influential in their nature were they, out of loyalty to the king or from tribal considerations, to touch the "priests of the Lord." The religious instincts of men are a great power . They not only prompt to actions more or less good according to the degree of enlightenment, but we cannot calculate the vast benefits resulting to mankind by their restraining power. The fact is worthy of much study, and the wide world furnishes ample illustrations of its importance. On the nation, the family, and the individual it acts as a conservator of good and a represser of much that would destroy. It is often the only barrier against the tide of passion and ignorance. The wise know how to appeal to it and turn it to their own uses. It is this in men, among other things, which renders null and void all efforts to exterminate Christianity. Men may call reverence for sacred persons and offices superstition, and in extravagant forms the term is fitly applied, yet it is the indication of a governing influence in human affairs superior to all the advances of civilisation. Man must be remade if his life is permanently to be regulated by any principles or opinions at variance with the natural religiousness of his spirit.

III. ACTIONS INNOCENT IN INTENTION MAY BE FRAUGHT WITH SERIOUS CONSEQUENCES TO OTHERS . It can scarcely be charged on David that he was guilty of sin in visiting the tabernacle at Nob, seeking there food and shelter, though it may have been an indiscretion. The false representation by reason of which Ahimelech was induced to give him bread and a sword was the real wrong. On a wider survey of facts, and with a juster estimate of the risks of compromising the officials of the sanctuary, he would probably have sought food in some other quarter, or have cried out to God for special deliverance. As it was, his device of being on Saul's business was evidently intended to save the high priest from the political sin of aiding one outlawed by the king. But his good motives were entirely useless because the overt act was witnessed by an enemy, who, David felt sure, would put on it a construction inconsistent with his own wishes and the knowledge of the high priest. His conduct, therefore, pure in intentions and fenced with precaution, did compromise a band of innocent men, and was, owing to the wickedness of the parties he had to contend with, and not to the natural justice of the case, the occasion of the fearful slaughter of the priests and entire population of the city. The guilt of the slaughter rested on Saul; the occasion for the exercise of the murderous malice was unwittingly created by David. With a sorrowful heart he admits the great woe to have had its origin incidentally in his own action. It is a truism that every action carries with it consequences into the future, in which we ourselves and others are concerned. One of the effects of our action is to prompt the action of other men, or to modify the course which otherwise they would have taken. And as the interests of many may depend not on what we do directly, but on the conduct of others whom we directly affect, it is obvious that it is often possible for us to perform deeds or pursue courses which shall give occasion for other men to perpetrate great wrongs on those we would gladly shield. In that case we are not responsible for their crimes or follies, but we are responsible for any indiscretions which may have given plausible ground for their procedure, or have rendered it possible. But it is only where indiscretions are possible that blame really rests. The wise men from the East, inquiring with all simplicity of purpose for the newborn king, were the occasion of the slaughter of the children of Bethlehem; but though they no doubt were pained, if ever they knew the fact, they were not guilty of any wrong. We cannot always refuse to act because evil men exist. Indiscretion is chargeable where a knowledge of facts and of the probable uses men will make of our deeds is presumably possible. The practical bearing of the risks attendant on our actions is to induce extreme caution, to awaken watchfulness, lest by our well intentioned deeds we should compromise others, or give an appearance of reason for wicked men to manifest their wickedness. In the memory of many a man there are records of deeds unwise and out of season, which have left a fatal mark on the world in spite of subsequent efforts of wisdom and goodness. Like David men can say, "I have occasioned" all this.

IV. THE DESIGNS OF THE WICKED DEFEAT THEMSELVES . The conflict waged by Saul was, as we have seen, really against the decree of God, but its ostensible object was a plot on the part of David against the throne. Whatever fears Saul may have had concerning Samuel's sympathy with David, there was no public ground for them in any positive action taken by the prophet in concert with David. What he dreaded most of all was the open espousal of David's cause by the spiritual power; for the priesthood had immense influence with the people. It was to crush out by one terrible blow any supposed concert that he caused the slaughter at Nob; and it is instructive to observe how this very attempt to deprive David of the official support of the spiritual power really put it on his side. The deeds of bad men are never complete enough for insuring a final triumph; some oversight, some weakness, some so called accident gives occasion for the ultimate frustration of their purpose. By some chance, as men say, Abiathar escaped and went over to David. Saul fell into the pit he had prepared for David ( Psalms 52:6 ). There is now a Christian spiritual power, and the truth thus exemplified is especially seen in the great conflict of men against it. The same interests in higher form are still in conflict with opposing forces. Every effort to subvert or crush out the kingdom of God, though it should be a great "slaughter" either of bodies or of characters, develops more life, leads to closer union, throws the Church more on the power and guidance of God, and so prepares the way for a new movement of a higher spiritual character before which the powers of evil must yield. Give time, and the spiritual will triumph.

General lessons : —

1 . In matters of doubt, where evil consequences may possibly ensue from our conduct it is best to abstain from action; for it is a good rule to bar the way to evil by every possible contrivance.

2 . Where the reputation of others is affected by our conduct we should either seek their consent or avoid a possible compromise of their character.

3 . Any false step in life is greatly embittered in review if it has been attended with untruthfulness.

4 . We may confidently appeal to the religious feelings of men in our defence of Christian truth even when by bare argument we cannot touch them.

5 . In the frequent historical illustrations of the impossibility of men crushing out the spiritual power, whether in Jewish or Christian form, we see a prophecy of the time when Christ shall have "put down all rule and all authority and power" ( 1 Corinthians 15:24 ).

HOMILIES BY B. DALE

1 Samuel 22:1 , 1 Samuel 22:2 . (THE CAVE OF ADULLAM.)

David's refuge and following.

David's escape from Gath to the cave of Adullam marks a fresh starting point in his career. Henceforth he led the life of an independent outlaw at the head of a band of armed men. He was openly and continually persecuted by Saul, under the illusion that he was aiming at the crown, although he neither rebelled nor encouraged rebellion against his authority. He was thereby kept prominently before the minds of the people, and must have fixed the attention of the most observant and devout upon him, as, in contrast to Saul (whose government became more and more arbitrary, inefficient, and ungodly), the man who alone was worthy to be "captain over the Lord's inheritance;" and the experience through which he passed served to prepare him for his destination. "This very period of his deepest sufferings becomes the decisive turning point of his whole history, at which it enters upon a true upward course, thence to rise ever higher and higher; while his real destiny, viz; to rule, is now for the first time not only foreshadowed, but already begun, though only on the smallest scale; and the clearest proof that this actually is his destiny is found in the fact that he begins to work it out without consciously exerting himself to do so" (Ewald). He may be considered as representing, in some respects, the good man under persecution, and as—

I. PROTECTED FROM THE VIOLENCE OF PERSECUTORS , with which the servants of God have been threatened in every age.

1 . Underneath the personal and ostensible grounds of such violence lie the opposition of "the kingdom of darkness" to the kingdom of God, and the enmity of the evil heart against righteousness and goodness. David was "the representative of the theocratic principle for which he suffers and endures; Saul of the antitheocratic principle." Like Moses, David bore "the reproach of Christ," who was in him and suffered with him ( Acts 9:4 ; Colossians 1:24 ; Hebrews 11:26 , Hebrews 11:32-38 ).

2 . It is limited in its power, and is always ultimately defeated. "Be not afraid of them that kill the body," etc. ( Luke 12:4 ).

3 . God himself is the Refuge of the persecuted, and provides varied, wonderful, and effectual means for their deliverance. "Thou art my refuge" ( Psalms 142:5 ). "Thou hast delivered my soul from death," etc. ( Psalms 56:13 ). The operation of Divine providence was displayed in a remarkable manner in the preservation of David throughout the whole course of his persecution by Saul.

II. SYMPATHISING WITH THE MISERY OF THE OPPRESSED . "His brethren and all his father's house," endangered by Saul's jealousy as well as by the Philistine garrison at Bethlehem ( 2 Samuel 23:13 , 2 Samuel 23:14 ), "and every one that was in distress" (outwardly impoverished and harassed), "and in debt" (to avaricious usurers, and not necessarily through any fault of his own), "and discontented" (inwardly embittered and dissatisfied with the existing state of things), owing to bad government. "Surely oppression maketh a wise man mad" ( Ecclesiastes 7:7 ), and incites and justifies the adoption of a course which, under other circumstances, would be highly culpable. They did not gather to David in vain.

1 . Sympathy with suffering is usually felt in an eminent degree by those who have themselves suffered ( Hebrews 2:18 ).

2 . It is always shown, when it is genuine, in practical effort for its alleviation ( 2 Corinthians 1:4 ).

3 . It generally produces in those toward whom it is shown a peculiarly strong and enduring attachment. "Pain is the deepest thing we have in our nature, and union through pain has always seemed more real and more holy than any other" (A.H. Hallam). "I do not know where a better home could have been provided for David than among those men in distress, in debt, in discontent. If it behoved a ruler to know the heart of his subjects, their sorrows, their wrongs, their crimes,—to know them and to sympathise with them,—this was surely as precious a part of his schooling as the solitude of his boyhood, or as any intercourse he had with men who had never faced the misery of the world, and never had any motive to quarrel with its laws. Through oppression, confusion, lawlessness he was learning the eternal, essential righteousness of God" (Maurice).

III. ASSUMING THE LEADERSHIP OF THE FAITHFUL . "He became captain over them: and there were with him about four hundred men"—afterwards six hundred ( 1 Samuel 23:13 ); including his nephews, Abishai ( 1 Samuel 26:6 ), Joab, Asahel, and Amasa, Ahimelech the Hittite, the "three mighty men" who "broke through the host of the Philistines and drew water out of the well of Bethlehem" ( 2 Samuel 23:16 ), many of those whose names are recorded in the list of David's heroes ( 1 Chronicles 11:10 47), Gadites "whose faces were like the faces of lions, and were as swift as the roes upon the mountains," Benjamites and men of Judah, under Amasai, on whom "the Spirit came, and he said, Thine are we," etc.; "for thy God helpeth thee" ( 1 Chronicles 12:8-18 ). Some of them possessed, perhaps, little religious principle, and were ready for any adventurous enterprise; but most of them were young, free, noble spirits, resenting the tyranny of Saul, and sympathising with all that was best in the nation—"the unconscious materials out of which a new world was to be formed." David's leadership was—

1 . Exercised by virtue of his peculiar position, eminent godliness, and surpassing ability.

2 . Accepted by them voluntarily, and followed with fidelity and enthusiasm.

3 . Contributed to their discipline, improvement ( Psalms 34:11 ), and future service against the common enemy, as well as his own moral force and power of organisation and rule. "The effect of such a life on his spiritual nature was to deepen his unconditional dependence on God; by the alternations of heat and cold, fear and hope, danger and safety, to temper his soul and make it flexible, tough, and bright as steel. It evolved the qualities of a leader of men, teaching him command and forbearance, promptitude and patience, valour and gentleness. It won for him a name as a founder of a nation, and it gathered around him a force of men devoted to him by an enthusiastic attachment, bred by long years of common dangers and the hearty friendships of many a march by day and nightly encampment round the glimmering watchfires beneath the lucid stars" (Maclaren).

IV. DEVOTED TO THE SERVICE OF GOD . The effect of persecution on a good man is to cause him to draw nigh to God in—

1 . Renewed confidence and hope.

2 . Intense desire for the manifestation of his glory in "bringing the wickedness of the wicked to an end and establishing the just" ( Psalms 7:9 ). He wishes above all things and strives for the setting up of the kingdom of God upon earth.

3 . Earnest prayers and thanksgivings, such as are expressed in the "cave songs" of David. Psalms 142:1-7 ; 'A cry of the persecuted to God' (see inscription):—

"With my voice to Jehovah do I cry,

With my voice to Jehovah do I make supplication.

Deliver me from my persecutors,

For they are stronger than I."

Psalms 57:1-11 , 'Trusting in the protection of God' (see inscription):—

"Be gracious unto me, O God, be gracious unto me,

For in thee hath my soul found refuge;

And in the shadow of thy wings will I find refuge

Until the destruction passeth by.

Be thou exalted above the heavens, O God,

Thy glory above all the earth."

"When his companions in arms were carousing or asleep, he sat by his lamp in some still retreat, or 'considered the heavens' as they spread above him, or meditated on the law, or engaged in prayer, or held intimate communion with God, and composed and wrote (though he thought not so) what shall sound in the Church and echo through the world to all time" (Binney).—D.

1 Samuel 22:3 , 1 Samuel 22:4 . (MOAB.)

Filial kindness.

To honour parents is the earliest obligation of life, the foundation of human duties and a stepping stone to Divine. It applies to children not only when they dwell at home and depend on their parents, but also when they leave home and become independent of them. The manner in which it should be shown in the latter case differs in some respects from that in the former; but such kindness as David exhibited towards his aged father and mother ought never to be neglected. It was—

I. NEEDFUL . In early life we need the care of parents, in old age that of children.

1 . Bodily weakness and failing health often render parents dependent for physical comforts and even necessaries ( Genesis 47:12 ).

2 . Increasing loneliness makes them desirous of the cheering presence and intercourse of their children; and much pain is naturally given by lack of respect, affection, confidence, and gentle ministrations.

3 . Special emergencies, like those here alluded to, sometimes demand unusual efforts for their safety and happiness. Their condition appeals to the tenderest and best feelings of the heart, though, alas, it sometimes appeals in vain.

II. OBLIGATORY .

1 . Arising out of natural relationship, the duties of which on the part of children, however imperfectly they may have been fulfilled on the part of parents, cannot be cancelled.

2 . Required by the claims of gratitude for innumerable benefits received.

3 . Enjoined by the Divine word in many precepts to which great promises are annexed. "The fifth commandment is the centre of all the others; for upwards it is the point of departure for Divine, and downwards for human duties" ( Ephesians 6:1 ). "Despise not thy mother when she is old" ( Proverbs 23:22 ). "God commanded, saying, Honour thy father," etc. ( Matthew 15:4-9 ). "Let them learn first to show (filial) reverence to their own household, and to requite their parents," etc. ( 1 Timothy 5:4 ).

4 . Commended by the example of the good. "Because ye have obeyed the commandment of Jonadab your father, etc. ( Jeremiah 35:18 , Jeremiah 35:19 ). Jesus Christ himself ( John 19:26 ).

III. EXEMPLARY an the way in which it was displayed.

1 . Thoughtful, affectionate, and tender.

2 . Self-denying and self-sacrificing, with much effort and risk, and as was best suited to the circumstances of the case.

3 . Religious : "Till I know what God will do to me;" where there is a recognition of his will as supreme, faith in his wise and gracious disposal ( Psalms 27:10 ), and hope of his enabling him to see again his parents, from whom he parted with regret, and provide for their permanent welfare.

Exhortation : —

1 . To children. Be kind to your parents, though you no longer need their care, if you would not have your children be unkind to you.

2 . To parents. Seek to gain the respect and affection of your children, and teach them to honour God, if you would have them to honour you.

3 . To all. Be not like those of whom the heavenly Father said of old, "I have nourished and brought up children, and they have rebelled against me" ( Isaiah 1:2 ).—D.

1 Samuel 22:4 . (MOAB . )

Awaiting the future.

"Till I know what God will do to me." There are times when our thoughts naturally turn toward the future: the commencement of a fresh enterprise or a new season, suspense in sickness, the approach of critical events, especially when they lie beyond our control or even our probable conjecture. At such times this is the appropriate language of a good man. He awaits it in—

I. UNCERTAINTY about the events of the future—new positions, opportunities, advantages, trials, duties. "We know not with what we must serve the Lord until we come thither" ( Exodus 10:26 ). "Ye have not passed this way heretofore" ( Joshua 3:4 ), and cannot tell what may befall you therein. "Shadows, clouds, and darkness rest upon it." But the good man is not distracted by curiosity or anxiety, inasmuch as—

1 . Neither is of any avail.

2 . The Father has reserved the times and the seasons "in his own power" ( Acts 1:7 ).

3 . And he has done so wisely and for our good. "The veil that hides the future is woven by the hand of mercy."

II. CONFIDENCE in the care of God. "My times are in thy hand" ( Psalms 31:15 ). "I will cry unto God that performeth all things for me" ( Psalms 57:2 ). Such confidence respects—

1 . His perfect knowledge, almighty power, and supreme control of all things, including the thoughts and purposes of men ( 1 Samuel 19:23 ).

2 . His individual observation.

3 . His beneficent operation. "Being well assured of the justice of his cause as contrasted with the insane persecutions of Saul, David confidently hoped that God would bring his flight to an end" (Keil).

"O Lord, how happy should we be,

If we could cast our care on thee,

If we from self could rest,

And feel at heart that One above,

In perfect wisdom, perfect love,

Is working for the best" (Keble).

III. READINESS for whatever may take place.

1 . By watchful attention to every indication of the will of God, looking out for it as a watchman for the dawn of the morning. "I will stand upon my watch," etc. ( Habakkuk 2:1 ).

2 . By cherishing a spirit of humble submissiveness to what he may think fit to do and fixed determination to do what he may require.

3 . By faithful fulfilment of the plain and immediate duty of the present time. "Let my father and mother come forth" (from the hold in Mizpeh) "and be with you, till," etc. Its performance is the best preparation for the events and duties of the future.—D.

1 Samuel 22:5 . (MIZPEH OF MOAB.)

A summons to duty.

The prophet Gad was probably sent at the instance of Samuel to David, who was now "in the hold" in Moab, and with whom he may have become acquainted at Ramah. His message was important in relation to the future course of David ( 1 Samuel 22:3 ). "According to the counsels of God he was not to seek for refuge outside the land; not only that he might not be estranged from his fatherland and the people of Israel, which would have been opposed to his calling to be king of Israel, but also that he might learn to trust entirely in the Lord as his only refuge and fortress" (Keil). There was also a special reason why he should be recalled in the incursions of the Philistines, which Saul failed to repel ( 1 Samuel 23:1 ). And the message furnished a test of his obedience to the will of God as declared by the prophets. "Immediately he conferred not with flesh and blood," but did as he was directed, and thereby afforded an instructive example to others. Consider the message as—

I. COMMUNICATED BY THE PROPHETIC WORD . This word is, for us, contained in the Scriptures of truth."

1 . It speaks with authority.

2 . It speaks plainly, " in divers manners," according to our need, and "for our good always."

3 . It speaks in the reading of the Scriptures, in the voice of preachers and teachers, parents and friends, in the recollections of the memory, and often comes to the heart and conscience with peculiar force. "Believe his prophets, so shall ye prosper" ( 2 Chronicles 20:20 ).

II. CALLING TO UNEXPECTED DUTY ; unexpected, inasmuch as, not unfrequently—

1 . It is such as we should not naturally have supposed.

2 . It differs from the course which we have chosen for ourselves. "Abide not in the hold."

3 . It requires us to meet unusual difficulties and dangers. "Depart, and get thee into the land of Judah" (into the very presence of a deadly foe). "Master, the Jews of late sought to stone thee; and goest thou thither again?" ( John 11:8-10 ; Luke 9:51 ).

"Do thy duty; that is best;

Leave unto thy Lord the rest."

III. COMPLIED WITH IN A RIGHT MANNER . "And David departed," etc.

1 . Without question, like a good soldier at the word of command.

2 . Without hesitation or delay.

3 . Without fear. How different was it with Saul! ( 1 Samuel 13:11 ; 1 Samuel 15:11 ). "Whosoever will save his life," etc. ( Matthew 16:25 ).

IV. CONDUCTING TO SAFETY , USEFULNESS , AND HONOUR .

1 . Safety; for he was "kept by the power of God."

2 . Usefulness; for he "saved the inhabitants of Keilah" ( 1 Samuel 23:5 ).

3 . Honour; for he was more fully recognised as the true defender of Israel against their enemies, and his heroic band was largely increased ( 1 Samuel 23:13 ).

"Stern Lawgiver! yet thou dos, wear

The Godhead's most benignant grace;

Nor know we anything so fair

As is the smile upon thy face:

Flowers laugh before thee on their beds,

And fragrance in thy footing treads;

Thou dost preserve the stars from wrong;

And the most ancient heavens through thee are fresh and strong.

Give unto me, made lowly wise,

The spirit of self-sacrifice;

The confidence of reason give,

And in the light of truth thy bondman let me live."

(Wordsworth, 'Ode to Duty.')—D.

1 Samuel 22:6-19 . (GIBEAH.)

The tyranny of Saul.

With his spear-sceptre in his hand, Saul, now considerably past the meridian of life, sat in the midst of his council of officers and magnates, under the tamarisk tree on the height, in Gibeah. The description of what took place in this assembly—"a kind of parliament in the open air"—casts a lurid light upon his character and rule. In it we see—

1 . The fulfilment of the prediction of Samuel concerning the course which would be pursued by a king such as the people desired ( 1 Samuel 8:11-18 ).

2 . The moral deterioration of Saul since the day when they shouted "God save the king" in Mizpeh ( 1 Samuel 10:24 ), and "made him king before the Lord in Gilgal" ( 1 Samuel 11:15 ); and even since his rejection ( 1 Samuel 15:26 ).

3 . The working out of the law of retribution in their chastisement through the king chosen by themselves and reflecting their own sin. The early brilliance of his reign had been long overcast, and the thunderstorm was approaching. Saul had ceased to be a servant of Jehovah. His government was the reverse of what it ought to have been. Although it had respect to the outward forms of religion, and displayed much zeal against irreligious practices, yet it did not really recognise the invisible King of Israel, obey his will, or observe "the manner of the kingdom" which had been ordained of old ( Deuteronomy 17:14-20 ), and formally recorded as a permanent law and testimony ( 1 Samuel 10:25 ). It was essentially antitheocratic. The true theocracy was represented by Samuel and the prophets at Ramah, and David and his band at Adullam; and through them (in the wonderful working of Divine providence) the nation would be raised to power and glory, and the purposes of God concerning it accomplished. His character and rule were marked by—

I. MORBID SELFISHNESS . By constantly directing his thoughts toward himself, instead of toward God and his people, Saul had come to think of nothing else but his own safety, power, and honour. Selfishness appears in—

1 . Pride and vainglory. Of this he had previously exhibited unmistakable signs ( 1 Samuel 15:12 ). Yet it was expressly required that his heart should not be "lifted up above his brethren" ( Deuteronomy 17:20 ).

2 . The use of power for personal ends. In contrast to charity, it seeketh its own. The king exists for the good of the people, not the people for the glory of the king. "Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is my own, and I have made it for myself" ( Ezekiel 29:3 ).

3 . The neglect of the performance of duty to others. Unlike Samuel, when he was judge, Saul had evidently, in his concern for himself, omitted to maintain law and order ( 1 Samuel 22:2 ), and even to resist the encroachments of the Philistines; against whom he had formerly rendered signal service.

II. AVOWED MISGOVERNMENT ( 1 Samuel 22:7-9 ).

1 . Partisanship. He placed men of his own tribe in the chief offices of state, and this would not be conducive to the unity of the nation. "Hear now, ye Benjamites."

2 . Mercenariness. He sought to attach them to his interest by the lowest motives. "He boasts that he has given fields and vineyards to all his Benjamite servants and accomplices; and what he gave to them he must have taken away from others" (Hengstenberg). His reign was oppressive, as it had been predicted.

3 . Suspicion of disloyalty, and reproach for want of gratitude and sympathy. "All of you have conspired against me," etc. A man is apt to suspect in others the evil which exists in his own heart.

4 . Falsehood. Having heard that a number of men had gathered around David, he said, "My son hath stirred up my servant against me," etc. "There is herein a twofold false accusation: as to David, that he was lying in wait to take his throne and his life; and as to Jonathan, that he was the cause of this insurrectionary and insidious conduct of David."

III. FLAGRANT INJUSTICE ( 1 Samuel 22:9-16 ). The people desired a king that he might judge them ( 1 Samuel 8:20 ). But Saul abused his judicial office by—

1 . Receiving and relying upon insufficient testimony. The law required the evidence of at least two witnesses; but he was satisfied with the information of one of his creatures—Doeg the Edomite.

2 . A prejudiced prejudgment of the guilt of the accused. He sent for Ahimelech "and all his father's house," having already resolved, apparently, upon their destruction.

3 . Utter disregard of the plainest proofs of innocence. The priest gave his evidence in a dignified, simple, and straightforward manner. In what he had done he was fully justified. And he had not done all that was attributed to him. "The force of the word begin lies in this, that it would have been his first act of allegiance to David and defection from Saul. This he strenuously repudiates" (Speaker's 'Com.') He was ignorant of any treason in others, guiltless of it himself, and had done no wrong.

4 . A rash, precipitate, revengeful, and disproportionate sentence. "Thou shalt surely die, Ahimelech, thou, and all thy father's house" ( 1 Samuel 22:16 ).

IV. PERSISTENT WILFULNESS ( 1 Samuel 22:17 ). "Never was the command of a prince more barbarously given, never was the command of a prince more honourably disobeyed" (M. Henry). "We ought to obey God rather than man." The besetting sin of Saul received another cheek; and another merciful warning was given him, which should have made him pause and desist from his evil purpose. But, blinded by passion, and probably thinking that his course was justifiable, he heeded it not, outraged the public conscience, as expressed in the refusal of his own bodyguard, and gave the order for immediate execution to one of his vilest servants and accomplices. Wicked men generally find appropriate instruments for the accomplishment of their wickedness.

V. ATROCIOUS CRUELTY ( 1 Samuel 22:18 , 1 Samuel 22:19 ). Impelled by the same self-will as formerly led him to spare Agag, he not only destroyed eighty-five "priests of the Lord," but also gave to the sword "the city of priests, both men and women, children and sucklings, and oxen, and asses, and sheep;" nor was he, as in his attack upon the prophets, restrained by the hand of God.

1 . In fulfilling their own purposes evil men often unconsciously execute the predicted and righteous judgments of Heaven ( 1 Samuel 2:31-36 ; 1 Samuel 3:11-14 ).

2 . Those judgments, though startling in their immediate occasion, are connected with their main cause. If the house of Eli had not been reduced to a dependent and despised condition by notorious transgression, Saul would hardly have dared to commit this act.

3 . The evil which men do lives after them in its effects, and one generation suffers for the preceding ( Exodus 20:5 ).

4 . Although men in doing wrong may execute the will of God, they are responsible for their own acts, and must sooner or later suffer the penalty due to them. Saul's reckless cruelty alienated the best of his subjects and hastened his doom. This was not the only instance in which it was displayed (see 2 Samuel 21:1-6 ).

VI. IMPIOUS REBELLION . In destroying the servants of God for imaginary rebellion against himself Saul was guilty of real rebellion against the Divine King of Israel. More fully than ever he renewed a conflict which could end only in his defeat. "Woe to him that striveth with his Maker."

Reflections :—

1 . How vast is the mischief which self-will works in the world!

2 . How base do men sometimes become under its dominion!

3 . How fearfully is the possession of power frequently misused!

4 . "How unsearchable are his judgments, and his ways past finding out!"—D.

1 Samuel 22:18 , 1 Samuel 22:19 . (GIBEAH.)

Doeg the Edomite.

Wicked men, especially when they occupy positions of authority and possess wealth and influence, attract to themselves others of like character, and become more wicked by association with them. Of the latter Doeg the Edomite was one. He belonged to a people between whom and Israel the bitterest enmity existed. But he had apparently become a proselyte, and, being a man of some ability, was made overseer of the herdsmen of Saul and one of his council. His real character seems to have been perceived by David before he fled from court ( 1 Samuel 22:22 ); and it is very probable that he gave secret information to the king of what took place at the tabernacle at Nob previous to bearing open testimony in the council. He was—

I. A HEARTLESS WORSHIPPER ; "detained before Jehovah" ( 1 Samuel 21:7 ). Whatever may have been the reason of his detention, there can be no doubt that he was present in the sacred place either unwillingly and by constraint, or offering a formal and hypocritical worship. "He concealed his heathen heart under Israelitish forms." He was more observant of the conduct of others in the house of God than careful to correct his own. He cherished "a wicked mind," and perhaps revolved therein how he could turn what he saw to his own advantage, or employ it for the gratification of his hatred and enmity. All who join in the outward forms of worship do not "lift up holy hands without wrath and disputation."

II. A MALICIOUS INFORMER ( 1 Samuel 22:9 , 1 Samuel 22:10 ). His immediate purpose in giving information may have been to avert the reproaches of the king from his courtiers; but he must have known what its effect would be with respect to the high priest, and doubtless deliberately aimed at producing it. He also appears to have gone beyond the truth; perchance supposing that when he saw the priest take "the sword of Goliath" from behind the ephod, he used the latter for the purpose of "inquiring of the Lord." "Thou lovest evil more than good; and lying rather than to speak righteousness. Thou lovest all devouring words, O thou deceitful tongue" ( Psalms 52:3 , Psalms 52:4 ).

III. A RUTHLESS EXECUTIONER ( 1 Samuel 22:18 , 1 Samuel 22:19 ). What others, whose consciences were not hardened, refused to do he willingly and readily accomplished, and probably found therein a gratification of the enmity of his race against Israel. The command of the king could not relieve him of his responsibility for his deed of blood. "Louis XIV ; who had sanctioned the Dragonades, died declaring to the cardinals Rohan and Bissy, and to his confessor, that, being himself altogether ignorant of ecclesiastical questions, he had acted under their guidance and as their agent in all that he had done against the Jansenists or the Protestant heretics, and on those his spiritual advisers he devolved the responsibility to the supreme Judge" (Stephen, 'Lect;. on the Hist. of France').

IV. A RETRIBUTORY INSTRUMENT (see last homily). When the great wickedness of men like Doeg is considered, it is not surprising that David (living under the former dispensation) should predict and desire their due punishment as public enemies; "not in a spirit of revenge, but rather in a spirit of zeal for the glory of God, desire for the vindication of right, and regard for the peace and purity of society" ('Expositor,' 4:56), as he does in Psalms 52:1-9 , "The punishment of an evil tongue" (see inscription):—

"Why boastest thou thyself in wickedness, O mighty man?

The mercy of God endureth continually.

Destruction doth thy tongue devise,

Like a sharp razor, working guile.

Thus then God will smite thee down forever.

He will seize thee and pluck thee out of thy tent,

And root thee out of the land of the living."

Other psalms have been supposed by some to refer to Doeg and the massacre of the priests, viz; 17; 35; 64; 109; 140.—D.

1 Samuel 22:20-22 . (THE FOREST OF HARETH.)

Conscience.

Conscience is the consciousness a man has of himself in relation to the standard of right which he recognises. It is at once a judgment of his conformity or otherwise to that standard, and a corresponding feeling of approbation or disapprobation. It is the crowning faculty of the soul. "The whole world is under a solemn economy of government and judgment. A mighty spirit of judgment is in sovereign exercise over all; discerning, estimating, approving or condemning. And it is the office of conscience to recognise this authority and to represent it in the soul. It communicates with something mysteriously great without the soul, and above it, and everywhere. It is the sense (more explicit or obscure) of standing in judgment before the Almighty" (J. Foster). Its operation appears in what is here said of David as—

1 . Uttering a warning against sin. "I knew it that day," etc. Conscience is not only reflective, but prospective in its operations. The sight of Doeg led him to see and feel that the course which he was about to take in deceiving Ahimelech was wrong, and would be productive of evil consequences. But under the pressure of urgent need he neglected the premonition.

2 . Inflicting remorse on account of sin. "I am guilty as to every soul (life) of the house of thy father." The information he received called his conscience into the highest activity. He judged himself strictly. He felt his sin deeply. And most gladly would he recall the evil he had done if he could. But that was impossible. "The lie had gone forth from him; and having done so, it was no longer under his control, but would go on producing its diabolical fruits" (W.M. Taylor).

3 . Constraining to the confession of sin. He did not (as Saul had done) seek to conceal or palliate his transgression, hut freely and fully acknowledged it, renounced it, and sought its forgiveness ( Psalms 32:5 ).

4 . Inciting to reparation for sin. "Abide thou with me," etc. It was little that he could do for this purpose: but what was in his power he did. It is evident that, notwithstanding he had yielded to temptation, he possessed a tender conscience ( Acts 24:16 ). "And wouldst thou be faithful to that work which God hath appointed thee to do in this world for his name? Then make much of a trembling heart and conscience; for although the word be the line and rule whereby we must govern and order all our actions, yet a breaking heart and tender conscience is of absolute necessity for so doing. A hard heart can do nothing with the word of Jesus Christ. Keep then thy conscience awake with wrath and grace, with heaven and hell. But let .grace and heaven bear sway" (Bunyan).

"O clear conscience and upright!

How doth a little failing wound thee sore."—D.

1 Samuel 22:23 . (HARETH.)

The defender of the persecuted.

As David afforded protection to Abiathar, so Christ affords protection to those who betake themselves to him. This is not a mere resemblance, but is directly involved in that (his royal office) wherein David was a type or Divine foreshadowing of "the King of kings." They—

I. ENDURE PERSECUTION FOR HIS SAKE . "He that seeketh my life seeketh thy life." They do so—

1 . Because of their union with him, and partaking of his life and righteousness, to which "this present evil world" is opposed.

2 . Because of their love to him, which will not suffer them to leave him, or be unfaithful to him for the sake of gaining the favour of the world.

3 . Because it has been thus ordained. "Unto you it is given," etc. ( Philippians 1:29 ). "With persecutions" ( Mark 10:30 ), which are an occasion of spiritual blessing ( Matthew 5:10 ).

II. MUST ABIDE IN HIS FELLOWSHIP . "Abide thou with me."

1 . By unwavering reliance upon him ( John 15:4-7 ; 1 John 2:28 ).

2 . By intimate intercourse with him.

3 . By constant obedience to him.

III. FIND SAFETY UNDER HIS PROTECTION . "Fear not; with me thou art in safe guard." "David spoke thus in the firm belief that the Lord would deliver him from his foe and give him the kingdom" (Keil). Christ has "all power in heaven and in earth," and he will assuredly be "a hiding place from the wind and a covert from the tempest."

1 . Because of his love to them.

2 . Because of his regard for his kingdom, to which they belong, and which they represent.

3 . Because of his express and faithful promise. "Fear not." If the worst that can befall them should happen, even then

"Thou, Saviour, art their charmed Bower,

Their magic Ring, their Rock, their Tower.—D.

HOMILIES BY D. FRASER