1 Samuel 28:1-5

The operation of moral causes.

The facts are—

1 . On war arising between the Philistines and Israel, Achish reminds David of his obligation to assist him in battle.

2 . David, although answering ambiguously, is trusted by Achish, who promises him promotion.

3 . On the opposing forces being assembled, Saul's heart faints for fear of his enemy. The narrative shows that both David and Saul were at the same time in embarrassed circumstances, and each as the consequence of his sin. They were bent on totally diverse objects, but neither of them was in a position of safety. The penalties of transgression were being paid. We see here an instance of—

I. THE QUESTIONABLE AMBIGUITIES OF LIFE . David's false step in yielding to unwarrantable fear, followed as it was by actions unworthy of his fair fame, was now developing to a crisis in which the principles of his entire life would be put to an unavoidable test. His heathen friend and protector naturally claimed his help in the coming struggle with Israel. Painfully must David have winced as Achish, trusting to his honour and gratitude, reminded him of his obligations. Although he had simulated hostility to Israel for his own selfish purposes, and had done himself and his countrymen a wrong by allowing it to be supposed that he could ever be their enemy, yet there was enough of fidelity in his heart to save him from so dire an evil as was suggested by Achish. To escape from the awkward position, recourse was had to the craft of an ambiguous statement, to which he and Achish attached different meanings. The common judgment on David's conduct will be adverse. Even though some would apologise for it under the plea of danger, yet they must condemn its essential falsehood. It is not lawful to palliate our deceit by reference to difficulties created by our own misconduct. Plain, straightforward words and conduct, even in times of perplexity, are not only morally best, but, even from a utilitarian point of view, are most conducive to permanent welfare. It is to be feared that ambiguities abound in life more than becomes a Christian profession. There is conduct as well as language admitting of double interpretation. We should always aim to be and to speak so as not to be objects of suspicion. To say exactly what we mean and to act with singleness of purpose is to approximate towards the "simplicity that is in Christ" (cf. Romans 12:8 ; 2 Corinthians 1:12 ; 2 Corinthians 11:3 ).

II. UNTIMELY TROUBLES . Troubles are in the way at any time, but there are seasons when their presence is most inconvenient. It was annoying to David that war should break out between Israel and the Philistines just when he was, according to the ordinary judgement of men, under obligation to assist Achish; and it was especially inconvenient to Saul that this trouble of war should occur when, by reason of Samuel's long discountenance of his reign, the gradual alienation of able men, the loss to the kingdom of David's prowess, and his own private sorrows, it was not possible to gather adequate forces and act with wonted energy. Providence has a manifest tendency to allow troubles to cross the path of the wrong doer just when, for his own purposes, it is desirable to have it quite clear. "Behold, I will hedge up thy way with thorns," is a prediction likely to be fulfilled in the lives of rulers and nations bent on a crooked course of conduct; nor can individuals escape the law of providential vexation when they practise deceit or, like Saul, cherish an impenitent spirit. It is thus that the delusiveness of sin appears; for the ease and pleasure anticipated in doing one's sinful will vanish before events, which, like mists around a mountain, seem to come from we know not where. A man's sin will be sure to find rebuke in forms he could not foresee. It is very inconvenient to be on the wrong side in the moral conflicts of life. Good men can bear trouble in patience, knowing that it is as truly helpful to their highest interests as is joy; wicked men not only lose the support of a clear conscience, but have to learn that the end for which they have striven will be frustrated (cf. Psalms 7:9 ; Psalms 37:38 ; Psalms 112:10 ).

III. THE OPERATION OF MORAL CAUSES . The troubles which thus came on David and Saul, producing in the one a questionable ambiguity of conduct, and in the other a sense of helplessness, were connected with a set of moral causes that had been in steady operation for a considerable period, and had interacted with the physical in producing the crisis. Taking the case of Saul, we see how his sin in the early part of his reign, being unrepented, induced the line of conduct which drove David from the land, alienated the spiritual power and many of the ablest men, gradually drew around himself evil men, and created uneasiness and distrust in the nation. Whatever reluctance on the part of the people to assemble in full force, and whatever want of nerve on the part of Saul to lead them on, might have been the immediate cause of his fear—these were the result of the moral defection which had slowly worked on all departments of life. Besides this, the sin of Saul had had the effect of so withdrawing the Divine favour that Providence, by not restraining their will, permitted the attack of the Philistines. For moral reasons Saul's predicted doom was preparing, in spite of all his efforts to avoid it. It is one of the most striking characteristics of the Bible, as compared with other books, that it brings into prominence the moral causes that affect the present and future position of men. Assuming the orderly action of physical laws, it impresses us with the truth that the mental and moral are above the physical, and that man by his conduct sets in motion moral forces which, by a subtle interaction, ultimately govern the bearing of the physical upon his condition. Moral causes are primary. In so far as we may imagine the Divine action in creation having a beginning, the moral cause of action was antecedent. The reason of the exercise of power was moral. In our world's sad history moral causes have been primary. The same is true of our personal life. They lie at the spring of our joy or woe. They are also silent and slow. Saul's sin and impenitence were not uttered, and they worked on in silent, slow course all through his life. It seems to require time for the higher moral laws to work out their legitimate consequences in the sphere of the physical. There are many illustrations of this in the lives of evil men, as also of good. They are also invincible. No energy or cunning on the part of Saul could obviate the political and military weakness of his kingdom. No power can check the tendency to physical and political decay consequent on the sins of statesmen and peoples. The whole universe submits to the action of the moral forces that are tending to bring men into judgment. The sea even will obey and give up its dead.

General lessons :—

1 . In embarrassments brought on by our sins. it is honouring to God to speak the plain truth and trust to his care,

2 . The affairs of life will be easily conducted in proportion as men are honest and simple in word and deed.

3 . Those only who learn the lessons of trouble in their early stage will escape later evils.

4 . We should be thankful to God for hedging our erring steps with difficulties.

5 . It is a comfort to the holy that the principles ruling in their souls are destined to finally subdue all things to their truest welfare.