1 Samuel 29:6-11

Escape from danger.

The facts are—

1 . Achish informs David of the remonstrance of the princes, and at the same time expresses confidence in his integrity.

2 . On Achish urging his return from the scene of conflict, David professes to be surprised that he should be distrusted, and appeals to his past fidelity.

3 . Being reassured of the confidence of Achish, and of the determination of the princes, David returns with his men. The relations of Achish and David appear to have been most honourable to both, and there is something beautiful in the respect and consideration with which this heathen ruler treats the refugee. He does his best to lessen the pain which he presumes the communication of the resolve of the princes will cause him, and sends him away with the strongest assurances of interest and confidence. On the other hand, while keenly feeling the implication of the princes, David displays in his self-vindication the art of a skilled diplomatist. He does not say that he wishes to go against Israel, or that he regrets not being permitted to go, but shrewdly asks whether, so far as concerns his past conduct while with Achish, he might not be trusted in conflict with a foe. There are several topics suggested by this discussion between the heathen king and the Hebrew refugee.

I. The STING OF SUSPICION . David was hurt by the imputation of possible treachery. His sojourn among the Philistines had been marked by carefulness not to abuse their hospitality, and to fulfil the obligations incident to his position as a protected refugee. Also, as a pious Hebrew, he claimed to be far above the. uncircumcised in all that makes character noble and trustworthy. Moreover, the probability is he did not entertain thoughts of treachery, but rather in his conscious embarrassment was secretly praying to God for some escape from the dilemma of his position. Although, as a man of the world, he must have seen the legitimacy of their conclusion from their premises, yet this did not remove or lessen the sting of the suspicion of the princes. He was reaping the bitter fruit of his former act; and we have noticed under 1 Samuel 29:1-6 the element of chastisement in this pain. To every upright mind it is most distressing to be an object of suspicion, and especially among persons with whom friendship has been maintained. It eats away the joy and strength of the heart, and destroys much of our power with men. Happy is it for us if a good conscience is a private solace; but we should see to it that the suspicion is not warranted by any puzzling ambiguities in our words or deeds.

II. FIDELITY IN ENGAGEMENTS . Achish, in strong language, testifies to the fidelity with which David had kept every engagement involved in his position in the country, and David himself appears to have been honestly conscious that in this matter he was upright. He had done his duty, and that is much to say in a world where so many temptations arise to induce selfish action, regardless of relative claims. It is of great importance in the social order that men understand their position to rulers, to neighbours, and to home, and with careful exactitude discharge the varied obligations resting on them with religious scrupulosity. It is hard to say what material loss, moral injury, and social and commercial disorganisation arise from laxity in keeping engagements. The ease with which some, even professing Christians, can disregard the obligations of their position in society and the Church, and also fail to meet undertakings deliberately made, is very painful to contemplate. We honour God when we "fulfil all righteousness." Our supposed fidelity in great things is deprived of much of its honour and glory by neglect of what are deemed the "minor moralities." Our Lord has taught us the connection between the two. "He that is faithful in the least is faithful also in much."

III. THE INFLUENCE OF SUPERIOR CHARACTER . There is evident sincerity in the words of Achish when he says of David, "Thou hast been upright... I know that thou art good in my sight as an angel of God." The fact is, the force of David's superior character as an enlightened Hebrew and a God fearing man was duly recognised by this heathen king. The disparity between the two men in point of spiritual enlightenment and holy aspiration was enormous. The peaceful, kindly disposition of Achish enabled him to live on such terms of intimacy with David as to feel the full force of his superiority. The highest form of character on earth is realised when great natural powers are fully permeated with the light and love of the Christian spirit; and in any case of moderate powers, elevation is attained in so far as the pure, loving mind of Christ rules the life. Such character is a silent formative power in society. Men who speak not of it consciously recognise its beauty and force. They feel its charm, its restraining power, its elevating tendency, its quickening and soothing effects. How blessed the influence of a missionary among degraded heathen! What power for good is exercised by many a devout pastor in village and city! Who can estimate the value of holy character in the master of workmen, the teacher of the young, the mother of a family, the statesman at the head of affairs?

IV. CONCEALMENT OF THOUGHT . David complained to Achish of the suspicions of his lords, and was prepared to prove that nothing in his conduct since he had been amongst them gave the slightest ground for their imputation; but his defence was so carefully worded as to conceal from Achish the real thought of his heart. He simply reasoned from his known conduct to a general conclusion of fidelity to his protector; he said nothing of the private wish that he may not have to fight Israel, or of any hope that he shall escape the test of fidelity, or of his secret pleasure that a door of escape was opening. The form of the language, to one not keen in detecting shades of thought under general terms, might lead to the belief that he was referring to the impending battle, and so far perhaps David's words may be challenged. Yet he only said what was generally true. He concealed the sentiments pertinent to the coming contest. This practice of concealing thought requires much watchfulness. We are not bound to let out all we think, nor are we to give faculties to men to understand what others would see at once, but we are bound not to design to give a wrong impression. Truthfulness lies in intent as also does falsehood.

V. DOORS OF ESCAPE . After the fearful strain that must have been put on David's feelings by the ambiguous position in which he had placed himself, it must have been an immense relief to see the door open for an honourable retreat. The Bible does not tell us all that God's servants thought and felt and did; but judging from David's usual conduct when in great straits, and from the references in the Psalms to times of trial, we may infer that during this painful and self-caused season of peril he cried from the depths of his heart for deliverance. It came, and the "salvation" was of the Lord. How this suggests to us the many escapes which God secures for us during our earthly course! What instances there are of the same Providence in the records of the Bible and the history of the Christian Church! And above all, there is now "an open door" set before us by which, if we will, we may escape from the degradation and woe of sin, and walk in the liberty of the children of God. "Escape for thy life," was once said to Lot. He gave heed, and was saved. He that hath an ear to heart let him now hear what the Spirit saith to the Churches.

HOMILIES BY B. DALE

1 Samuel 29:1-11 .

A good man in bad company.

"What do these Hebrews here? (verse 3). The results of the wrong step which David had taken in going into the country of the Philistines now became manifest. In the war against Israel Achish naturally looked to him and his men to go out with him to battle. What was he to do? He might refuse to go. This would have been his straightforward course. But he would thereby forfeit the friendship of Achish, and expose himself to imminent danger. He might go and fight against Israel. This would be to incur the greatest guilt, and imperil his accession to the throne. He might go and turn traitor on the battle field. This was what the Philistines expected (verse 4), but it would have covered his name with infamy. He determined for the present to continue his prevarication with Achish, who said he should be captain of his bodyguard for the future ( 1 Samuel 28:1 , 1 Samuel 28:2 ), and went, probably with a troubled conscience, and hoping that he might in some way be relieved from his inconsistent and perplexing position. He was clearly out of his proper place in the Philistine army. His condition represents that of a good man—

I. IMPROPERLY ASSOCIATED WITH THE UNGODLY . It is by no means uncommon for a good man to yield to the temptation to join the wicked in their pursuits, unnecessarily, and from an unjustifiable motive; such as the desire of personal safety, convenience, information, pleasure, or profit—like Lot in Sodom, Jonah going to Tarshish, Peter in the palace of the high priest (see 1 Samuel 15:6 ). The relation into which he thus enters is inconsistent with—

1 . Truth ; inasmuch as it usually requires him to deceive others concerning his real character and purposes, by pretending to be what he is not, and concealing what he is.

2 . Piety ; inasmuch as he is thereby hindered in his devotions (ch. 26:19), exposes himself to fresh temptations, sanctions sinful or doubtful conduct, strengthens the ranks of the enemy, violates his duty to God and "his own company "and people. "Those that would be kept from sin must not go on the devil's ground" (M. Henry). "What doest thou here, Elijah?" David—Hebrew—Christian?

3 . His own real welfare ; inasmuch as he involves himself in unforeseen but certain trouble, places himself beyond the promised protection of God, and exposes himself to the threatened fate of his enemies.

II. SHREWDLY SUSPECTED BY HIS ASSOCIATES . He may endeavour to escape their suspicion, and for a time succeed, but it is sooner or later excited by—

1 . Something, in himself— his name, appearance, relation to past events ("Is not this David?" etc; verses 3, 5), peculiar behaviour, faltering and ambiguous explanations. "Thy speech bewrayeth thee." "Did I not see thee in the garden with him?"

2 . The occurrence of new circumstances, which quicken perception, call for decision, test and manifest the character, and its congruity or otherwise with present associations.

3 . The general instinct of the ungodly. Although some of their number may be deceived, and exhibit unbounded confidence in him (verse 3), let no one think to escape. "There is nothing hidden that shall not be revealed."

III. DEEPLY HUMILIATED BY HIS TREATMENT .

1 . Outwardly. In the eyes of others. "Make this fellow return," etc. (verse 4). He is compelled to leave the society which he has chosen; expelled from it publicly and ignominiously, as one unworthy to be trusted.

2 . Inwardly. In his own eyes. The heathen king of Gath appears to have been a faithful and honourable man; and his expression of confidence in David (verses 3, 6), in contrast to the dishonourable prevarication of the latter (verse 8), must have put him to shame. "The flattering commendations of worldly people are almost always purchased by improper compliances, or some measure of deception, and commonly may cover us with confusion" (Scott).

IV. PROVIDENTIALLY EXTRICATED FROM HIS EMBARRASSMENT . He may not be able to extricate himself from the net in which he has become entangled. But God does not readily abandon him to all the natural consequences of his conduct. He has many ways of working out his deliverance, and effects it—

1 . From regard to the good that is in him, and in pity toward him in his perplexity and distress.

2 . For the honour of his name, that his merciful care over his servants may be seen, and his glory promoted by them.

3 . Not without testifying his disapproval of his sin. "David returned the next morning to Ziklag no doubt very light of heart, and praising God for having so graciously rescued him out of the disastrous situation into which he had been brought" (Keil). "The snare is broken, and we are escaped" ( Psalms 124:7 ). But on the third day he found Ziklag in ashes, was overwhelmed with grief, and more deeply humbled than ever before. The folly and guilt of the course which he had pursued were at length brought home to him with irresistible force.

Remarks : —

1 . There are associations with t. he ungodly which are not sinful, but right and beneficial to a good man himself, as well as to them.

2 . No one should place himself in the way of temptation, and then expect that God will preserve him from falling or extricate him from the consequences of his presumption.

3 . If any one finds that he has improperly associated himself with the wicked, he ought to adopt all proper methods to effect his speedy separation from them.

4 . When he has found deliverance from his perplexity and peril he should give the glory of it to God alone.—D.