1 Samuel 30:21-31

The law of service.

The facts are—

1 . On returning to the men who had remained at Besor, some of David's followers oppose his intention to give them a share of the spoil, and are even desirous of sending them away.

2 . David resists this spirit as being inconsistent with gratitude to God for his care and aid, and with strict justice to those who serve in humble form according to their strength.

3 . David's decision becomes a standing ordinance in Israel's future national life.

4 . He sends presents to the elders of cities that had befriended him during the days of his persecution. David's course all through was wonderfully chequered. He had good reason for saying, "Many are the afflictions of the righteous." No sooner had he rejoiced in the triumph of victory, and was devising in his heart kind and generous deeds, than he has to experience the annoyance and pain of contending with a murmuring and mutinous spirit among his own followers. As we look at him, the "man after God's own heart," bent on a noble mission for Israel, generous in spirit to all around, rising high above others in integrity of purpose and spiritual aspiration, and surrounded by a motley group of men, hard to control, and often low in tendency, we cannot but think of One greater, who later on stood among wayward, ignorant men, the Holy One, intent on establishing a throne never to be shaken, and wearied and wounded by the incessant "contradiction of sinners." But God teaches mankind through lessons evolved from the varied and often painful experience of his servants, and it is a consolation to them that the fires which try them should also emit light for the benefit of coming generations. There are three truths practical in bearing brought out by this part of David's experience.

I. THE DIVERSE CHARACTER OF MEN IS SEEN IN THE EFFECT OF SUCCESS UPON THEIR SPIRIT AND CONDUCT . David and his men had achieved a great success, and were returning full of the joy of victory. The record tells us nothing of the bearing of the leader and of the men on the first flush of success; no doubt the wild excitement over the spoil of many of his followers was in striking contrast with the tremulous joy which found vent in his private thanksgiving to God. But on their return to Besor, the depraved, irreligious spirit of those termed "men of Belial" appeared in the love of greed and the cruel indifference to the wants of the weary which drew forth David's remonstrance. Success revealed the iniquity of their hearts, while it drew forth the grateful, tender qualities of David's character. Prosperity is as real a test of what men are as is adversity. It draws forth a different set of qualities, but is not the less a means of proving and intensifying a man's character, be it good or bad. When we say that sometimes success in commerce, literature, science, or military skill makes a man vain and scornful of others, or humble and considerate, we really mean that it has developed hidden weakness in the one case, and moral strength in the other. When the character deteriorates or improves under the influence of prosperity, it depends on casual circumstances as to bow the deterioration or improvement will manifest itself. Here the presence of feeble men unable to engage in conflict happened to be the occasion of an outburst of selfish feeling. The same occasion furnished a manifestation of kindly consideration and love of justice. While few things create in generous hearts more disgust and sorrow than the selfishness, luxurious indulgence, and purse proud bearing of men whose struggles in life have brought material success, few qualities are more admired than those of large hearted benevolence, simplicity of habit, compassion for the destitute, and the grateful, lowly spirit which ascribes all good to God, and proves the sincerity of the ascription by deeds of self-denial on behalf of others. He who can conquer prosperity is often a greater man than the conqueror of adversity. Only the spirit of him who "made himself of no reputation," who "became poor" that we "might be rich," will enable us to subdue all things to his glory.

II. THE LAW OF SERVICE IN THE KINGDOM OF GOD . The selfish spirit of some of David's men gave occasion for the exercise of his authority in a fight royal manner, and issued in the establishment of an ordinance in relation to service in his cause which became a law in Israel, and fitly foreshadows the principle on which all service in Messiah's kingdom is based. David would not allow the men who, through exhaustion in the hasty march, had remained at Besor to care for the bag gage to be deprived of their share of the spoil through the greed of the actual combatants. His principle was that they were all engaged in one enterprise, that their position had been determined by the circumstances of the case, and that all honour should be done them. The ruling faculty in David was beginning to bear good fruit for the poor and needy—beautifully typical of One who is the Refuge and Defender of the oppressed! Considering the passage in its bearing on service in Christ's kingdom, we may notice—

1 . That all his people aye equally his servants, and have their proper work. The equality in Christ's kingdom is that of oneness of spirit, aim, and relationship to him. All true Christians are zealous for his supremacy, eager to see him triumph over powers of evil, and on the same level as servants of one Lord and Leader. They are all workers, warriors, contending in accordance with their power and position for a common issue. Every member of the body has its function in securing the purposes of the head ( 1 Corinthians 12:12-14 ).

2 . That diversity of employment is necessary to the execution of his purposes. The care of the "stuff" was as necessary in so dangerous a country as the pursuit and attack on the foe. In accomplishing the purposes of Christ on earth there are diversities of operations. The analogy of the body is used by the Apostle Paul to enforce this truth on the Church ( 1 Corinthians 12:12-31 ). It is an instructive study to notice how the manifold agencies and gifts of the Church and of individual Christians have worked together in producing the complex result we witness in the present advanced position of Christ's kingdom. The recognition of diversity should stimulate and encourage all, whatever their powers and opportunities.

3 . That incapacity for rendering conspicuous service is compatible with quiet yet important service. Those who by Providence are hindered from fighting in the high places of the field have good work to do in a quieter form. Missionaries, popular preachers, diligent pastors, and men of high literary culture may be in the forefront; but the mothers who train children in the fear of God, fathers who live godly lives in the world, quiet, wise men who conduct religious movements, widows who east in their mite, and even sick and weary ones who in the solitude of their chamber offer daily prayers for the hosts of God—render most valuable service in the common enterprise.

4 . Where thee is loyalty in service, whatever its lowly form, there is to be honourable recognition. David would not overlook the claims of the feeble men in charge of the" stuff." In this he was true to the principles and precedents of Israel's greatest leaders ( Numbers 31:27 ; Joshua 22:8 ). In Christ's kingdom there is to be, after his great example in the case of the widow's mite and the hosannas of children, a recognition by all of the need and value of services apparently insignificant. This is further taught in the blessing pronounced on the giver of a cup of cold water, the mention in the day of judgment of the care bestowed on the sick and needy, and also in the equal welcome which the Lord declares he will give to the gainer of ten and two talents. The rewards of the advancing kingdom are shared in the joy and satisfaction which all true workers experience, and in the material improvement of the world consequent on its advance; and while he makes all "kings and priests" now, he will at last honour them with a vision of the glory he had with the Father before the world was ( John 17:24 ).

III. THERE IS A WISE POLICY IN THE EXPRESSION OF GRATITUDE . The tenor of David's life shows that the sending presents from the spoil taken to those who had befriended him in his time of need was the genuine expression of a grateful heart. At the same time this was coincident with a wise policy, and, in his mind, distinctly blended with it. Had the gifts been the product of a mere calculation of results, the act would only command the respect due to expediency, but having its root in feeling, it rises to a higher value. The recompense of kindnesses when occasion offers is the suggestion of a true heart, and though utilitarian ideas may not enter into the recompense, yet it is always useful in view of future contingencies. A prudent man called to a great work, is bound to prepare the way for its realisation by securing as far as possible the good will and cooperation of others.

General lessons : —

1 . It behoves us to be on our guard against the perils of success, and to remember that as God is a refuge from the storm, so he is a shade upon our right hand to tone down the fight of prosperity ( Psalms 121:5 , Psalms 121:6 ).

2 . A degree of suspicion is always proper concerning ourselves, as there are latent evils which events may draw forth.

3 . We should be careful not to disparage the services of persons seeking in a humble way to promote the glory of Christ ( Matthew 18:6 ).

4 . The chief question for each is the existence within of a spirit of loyalty to Christ; the form of service is a matter of opportunity ( John 21:15-17 ).

5 . Those who render aid to the people of God in their time of distress are sure to be recompensed on earth as in heaven ( Luke 6:31-38 ; Luke 14:13 , Luke 14:14 ).

HOMILIES BY B. DALE

1 Samuel 30:1-10 . (ZIKLAG.)

Confidence in God.

"But David encouraged himself in the Lord his God" ( 1 Samuel 30:6 ). Delivered from their embarrassing position in the Philistine army, David and his men set out early in the morning, and by forced marches (evident from the exhaustion of one third of them, 1 Samuel 30:10 ) arrived at Ziklag on the third day. Instead of being welcomed by their wives and children, they found the city a smoking and desolate ruin. "When we go abroad we cannot foresee what evil tidings may meet us when we come home again. The going out may be very cheerful, and yet the coming in very doleful" (M. Henry). The Amalekites (whom Saul had failed to exterminate, and David often attacked) had been there, and, in revenge for what they had suffered, had carried off the undefended people and property, and given the place to the flames. Deeming their recovery hopeless, the strong men wept like children "until they had no more power to weep." Then their grief turned to exasperation, and seeking a victim on which to expend their wrath, they fixed on David, and "spake of stoning him" as the cause of all their misery. He was reduced to the utmost extremity, and could not fail to see in his trouble a just chastisement for his unbelief, prevarication, and cruelty. Possibly the reinforcements that "fell to him as he went to Ziklag" ( 1 Chronicles 12:20 ) rendered him valuable service. But his hope was not in man; and instead of resigning himself to despair (like Saul), he was impelled by his distress and deprivation of human help to seek help in God alone. "The long misery of the first stage of his public career seems to have reached its culminating point. When things are at the worst, as the common proverb says, they must mend. And from that moment when he believingly cast all his dependence upon the Lord his God only, whom he had found faithful in all his promises, and whose providence had never failed him in his deepest dangers, from that moment he was safe, from that moment he was prosperous" (Kitto). Concerning the confidence in God which he exhibited (therein setting an eminent example to others), observe that—

I. IT SPRINGS OUT OF CONSCIOUS HELPLESSNESS . Few men have an adequate conviction of their own helplessness; and one aim of the Divine discipline is to produce it. "When I am weak," said Paul, "then am I strong"—when I feel my utter weakness under the pressure of trial, then I am constrained to depend on the Lord, and become imbued with his strength ( 2 Corinthians 12:10 ). In the exercise of "the same spirit of faith" others "out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens" ( Hebrews 11:34 ). True faith and spiritual power have their foundation amidst the "dust and ashes" of self-abasement and self-distrust. Confidence in God began to revive in David when Ziklag was reduced to ashes. The same thing is often occasioned in others by means of -

1 . Sudden and severe bereavement; wife and children, it may be, taken away with a stroke.

2 . The failure of cherished plans and purposes; the loss of property through robbery by men or accidents by fire or flood, the breakdown of health, the disappointment of long expectation.

3 . The falling away of friends; their unreasonable anger and bitter reproaches. It must have been peculiarly painful to David to bear the mutiny of his own men, to witness the selfishness of many of them ( 1 Samuel 30:22 ), and to learn what little confidence could be put in man ( Psalms 146:3 ). He was left almost alone.

4 . The upbraiding of conscience for past sin. Trouble is a powerful means of bringing sin to remembrance ( 1 Kings 17:18 ).

5 . The threatening of danger; the presence of "the king of terrors" ( Job 18:14 ).

6 . The lack of wisdom and power to deliver from distress. When we become fully aware of our utter helplessness, two courses lie open before us—either to sink into despair or to cast ourselves wholly upon God. That the latter may be taken trial is sent; it is taken by him whose heart is in the main right with God, and it is never taken in vain.

II. IT LAYS HOLD OF ALL - SUFFICIENT HELP . "When David could not comfort him self in his wives, nor his children, nor his goods, nor in anything under the sun, he could in something above the sun. And the reason is at hand: God is the God of all consolation, the spring of comfort; if any water, it is in the sea; if any light, it is in the sun; if any comfort, it is in God—there it rests, there it is when nowhere else. God is all-sufficient; there the heart finds every want supplied, every good thing lodged. As God is all-sufficient to furnish us with all necessaries, so infinite in power, wisdom, goodness to help us against all evils feared or felt" (R. Harris). Faith strengthens the soul by uniting it to God and making it partaker of his strength. It has respect to—

1 . His great name (see 1 Samuel 1:3 ). "Hope thou in God" ( Psalms 42:5 ; Psalms 9:10 ; Psalms 124:8 ).

"Hope, said I,

Is of the joy to come a sure expectance,

The effect of grace Divine and merit preceding.

This light from many a star visits my heart;

But flow'd to me, the first, from him who sang

The songs of the Supreme; himself supreme

Among his tuneful brethren. 'Let all hope

In thee,' so spake his anthem, 'who have known

Thy name'" (Dante, 'Par.' 25.).

2. His intimate relationship to his people. "Jehovah his God."

3 . His past doings on their behalf. When David formerly fell into despondency ( 1 Samuel 27:1-12 .) he seems to have forgotten all these, and failed to receive the encouragement which they were adapted to impart. But now he remembered them and "took courage."

4 . His faithful promises. "The free expressions of his goodness and beneficence," the unchangeable assurances of his almighty help in time of need. "The mistake we make is to look for a source of consolation in ourselves; self-contemplation instead of gazing upon God. He is not affected by our mutability, our changes do not alter him. When we are restless he remains serene and calm; when we are low, selfish, mean, or dispirited he is still the unalterable I AM . What God is in himself, not what we may chance to feel him in this or that moment to be, that is our hope" (Robertson).

III. IT MAKES USE OF APPROPRIATE MEANS . "He encouraged (strengthened) himself," etc. by—

1 . Repressing fear and unbelief. "Why art thou cast down, O my soul?"

2 . Directing the thoughts toward God, the ever-present, invisible, eternal Protector of his servants, and stirring up the heart to renewed trust in him. "The Lord is on my side; I will not fear: what can man do unto me?" ( Psalms 118:6 ; Psalms 121:1 ).

3 . Inquiring of the Lord. "And David said to Abiathar," etc. ( 1 Samuel 30:7 , 1 Samuel 30:8 ). He sought him as he had not done on the previous occasion; sought him in a right spirit, and therefore (unlike Saul) received an answer:—"Pursue, for thou shalt surely overtake and deliver." He was thereby further strengthened. His confidence, moreover, was expressed and perfected in—

4 . Obeying the will of the Lord ( 1 Samuel 30:9 , 1 Samuel 30:10 ), and cooperating toward the fulfilment of his promise. Despondency led him to flee from difficulty and danger, but faith and hope incited him to go into their midst, and made him "as bold as a lion." "I will fear no evil, for thou art with me."

IV. IT IS CROWNED WITH COMPLETE SUCCESS . By the help obtained of God fear is removed, strength renewed, and confidence inspired ( 1 Samuel 30:9 ). After a brief delay and some untoward events by which faith is still further tested ( 1 Samuel 30:10 )—

1 . The object which is sought is providentially discovered ( 1 Samuel 30:11 ).

2 . The enemy is completely defeated ( 1 Samuel 30:17 ).

3 . That which has been lost is recovered ( 1 Samuel 30:19 ).

4 . Much more than has been expected is gained ( 1 Samuel 30:20 ).

"A few days after David's own people were about to stone him on the ruins of Ziklag the royal crown was laid at his feet."

Observations :—

1 . When good men transgress they must expect to be "chastened of the Lord," and wicked men are sometimes used as a rod for the purpose.

2 . The wickedness of the wicked is mercifully restrained ( 1 Samuel 30:2 ), often turns to the benefit of those whom they seek to injure, and returns upon their own heads.

3 . The chief purpose of chastisement is to bring men to God in humility, penitence, submission, and trust, and prepare them for future service and exaltation.

4 . The difference in the effects of calamity upon men (as upon Saul and David) manifests the difference of their character.

5 . The more heavily trouble presses upon men, the more closely should they cling to God, that it may be rightly borne and accomplish its intended moral end.

6 . God never disappoints the confidence of his children, but fulfils his promises to them more richly than they dare to hope.—D.

1 Samuel 30:11-20 . (SOUTH OF THE BROOK BESOR.)

An Egyptian slave.

"I was reminded of the poor Egyptian whom David found half dead, and brought to life again by giving him 'a piece of cake of figs and two clusters of raisins' to eat, and water to drink, by an incident which occurred to me when crossing the plain of Askelon. Far from any village, a sick Egyptian was lying by the road side in the burning sun, and apparently almost dead with a terrible fever. He wanted nothing but 'water! water!' which we were fortunately able to give him from our traveling bottle; but we were obliged to pass on and leave him to his fate, whatever that might be" (Thomson, 'The Land and the Book'). How the "young man of Egypt" became "slave to an Amalekite" is not stated, but it is probable that he fell into his hands in some marauding expedition, like the Hebrew women and children in the raid on Ziklag. His condition was an involuntary, hard, and degrading one. He was—

I. ABANDONED BY HIS MASTER with—

1 . Indifference and contempt. His worth as a man created in the image of God was disregarded (as is generally the case in the odious institution of slavery). He was treated as the absolute property of his master, "an animated tool" (Aristotle), and when deemed no longer useful, thrown away.

2 . Injustice. Every claim in return for his services was ignored. He was entirely at the mercy of his master, and unprotected by any law (such as existed among the Hebrews).

3 . Inhumanity. "My master left me three days agone because I fell sick" ( 1 Samuel 30:13 ). He might have been easily carried forward on one of the camels ( 1 Samuel 30:17 ), but the Amalekites were hard and cruel, and he was left to perish with hunger or to be devoured by wild beasts. "He that is higher than the highest regardeth" ( Ecclesiastes 5:8 ), and the meanest slave cannot be despised and neglected with impunity.

II. BEFRIENDED BY STRANGERS ( 1 Samuel 30:11 , 1 Samuel 30:12 ).

1 . Out of compassion and desire to save his life by every means in their power.

2 . In fulfilment of the law of God, which required that kindness should be shown to the poor, the stranger, and the slave. "Love ye therefore the stranger, for ye were strangers in the land of Egypt" ( Deuteronomy 10:19 ; Deuteronomy 23:7 , Deuteronomy 23:15 , Deuteronomy 23:16 ).

3 . With appreciation of the service he might render ( 1 Samuel 30:15 ). The more helpless any one is, the more urgent his claim to assistance; yet no one is so helpless but that he may be capable of requiting the kindness shown to him. Slavery among the Hebrews differed widely from slavery among other ancient and modern peoples. "By Christianising the master the gospel enfranchised the slave. It did not legislate about mere names and forms, but it went to the root of the evil, it spoke to the heart of man. When the heart of the master was filled with Divine grace and was warmed with the love of Christ the rest would soon follow. The lips would speak kind words, the hands would do liberal things" (Wordsworth, 'Com. on Philemon').

III. SERVICEABLE TO HIS BENEFACTORS .

1 . From gratitude for the benefit received. No human heart is wholly insensible to the power of kindness.

2 . Under a solemn assurance of protection. After his abandonment by his master he could have no scruple concerning his right to his continued service, if any such right ever existed; but experience had made him fearful and suspicious of men, and therefore he said, "Swear unto me by God," etc. ( 1 Samuel 30:15 ). He had a sense of religion, and believed that Divine justice would avenge the violation of an oath, though it should be taken to a slave.

3 . With efficient and faithful performance of his engagements. He not only gave David the information he sought, but guided him to the camp of the enemy, and contributed to a result which repaid him a hundredfold ( 1 Samuel 30:18 ).

IV. PRESERVED AND EMPLOYED BY DIVINE PROVIDENCE , which—

1 . Cares for the lowliest. "Behold, God is mighty, and despiseth not any" ( Job 36:5 ). "Neither doth God respect any person" ( 2 Samuel 14:14 ).

2 . Often makes use of the feeblest instrumentality for the chastisement of the "wicked in great power."

3 . And for the promotion of the welfare of the people of God, and the establishment of his kingdom. What a rich harvest may spring from a single act of kindness toward even the most despised!

"He prayeth well who loveth well

Both man and bird and beast.

He prayeth best who loveth best

All things both great and small:

For the dear God who loveth us

He made and loveth all" (Coleridge).—D.

1 Samuel 30:21-31 . (THE BROOK BESOR, ZIKLAG.)

The fruits of victory.

When David overtook the Amalekites in the evening twilight he found them given up to riotous indulgence, undefended, and little thinking how near they were to destruction. He forthwith fell upon them, and after a severe conflict, which lasted till the evening of the next day, gained a complete victory. He "recovered all" that had been carried away. In addition he obtained much spoil, consisting of flocks and herds, and of "arms, ornaments, jewels, money, clothes, camels, accoutrements, and so on." The former were assigned to David (according to his wish, and as better adapted to the end he had in view), and driven in front of the recovered flock with the exclamation, "This is David's spoil." The latter were carried away for distribution among his men. By his victory a crushing blow was inflicted on a bitter enemy of the people of Israel, and a great deliverance wrought for them. He evidently regarded himself as (not merely engaged in a private enterprise, but as) acting on their behalf, and carrying out God's purpose; and his conduct after the battle was marked by—

1 . Considerate sympathy with the faint and weary who had been disabled from taking an active part in the conflict. "He saluted them" ( 1 Samuel 30:21 ). As he had not previously urged them beyond their strength, so now he exhibited a kindly interest in them, and a marked respect toward them. His heart was not lifted up by success. They had "done what they could," and formed part of his following. "They also serve who only stand and wait."

2 . Strenuous resistance to the arrogant, selfish, and unjust procedure of some of his followers ( 1 Samuel 30:22 ). "Rough, wild men were many among them, equally depressed in the day of adversity, and recklessly elated and insolent in prosperity. Nor is it merely the discipline which David knew how to maintain in such a band that shows us 'the skilfulness of his hands' in guiding them, but the gentleness with which he dealt with them, and above all the earnest piety with which he knew how to tame their wild passions, prove the spiritual 'integrity' or 'perfectness of his heart'" (Edersheim). The spirit which these "wicked and worthless men" displayed is sometimes found even in the Church of Christ, and requires to be met with firm and uncompromising opposition ( 1 Peter 5:9 ).

3 . Devout recognition of the hand of God, in bestowing whatever good is possessed, preserving from harm, and delivering from dangerous adversaries. "Ye shall not do so, my brethren, with that which the Lord hath given us," etc. ( 1 Samuel 30:23 ). "Man could not boast of his own merit in obtaining these possessions" (Ewald). They were a gift of God, and should be used for his honour and the good of all. There is a higher law than that of self-interest. Men are only "stewards" (not absolute owners) of property, ability, time, influence, etc; and as such it behove, them to "be found faithful." "Freely ye have received, freely give."

4 . Equitable distribution. "And who will hearken unto you in this matter?" etc. ( 1 Samuel 30:24 , 1 Samuel 30:25 ). The course proposed was as contrary to the common convictions of men concerning what is reasonable and just as to the benevolent purpose of God. "The equity of this law appears from hence—that by common consent these 200 men were left behind to look after the baggage; were part of the same body of men, linked together in the same common society; hindered by mere weariness from going to fight, which otherwise they would have done; their will was accepted for the deed; and they were in the same common danger, for if the 400 had been routed their enemies would have soon cut them off" (Patrick). "The members should have the same care one for another" ( 1 Corinthians 12:25 ).

5 . Grateful acknowledgment of friendly aid during his "wanderings in the wilderness." "He sent of the spoil unto the elders of Judah, his friends," etc. ( 1 Samuel 30:26-31 ). They had suffered from Amalekite raids, but it was not to make restitution for their losses so much as to testify his gratitude and strengthen their attachment. His victory enabled him to display a princely munificence. It is a remarkable proof of the grateful nature of David, and his fidelity to his early friendships, as well as a curious instance of undesigned coincidence, that we find among those employed by David in offices of trust in the height of his power so many inhabitants of those obscure places where he found friends in the days of his early difficulties" ('Sp. Com.').

6 . Commendable policy— wise, generous, patriotic, and religious. "Behold a present" (blessing, gift) "for you of the spoil of the enemies of Jehovah." The elders of Judah and others looked to him as their future theocratic ruler. He himself felt that the time of patient waiting was nearly gone, and the time of active effort for the fulfilment of the Divine purpose concerning him well nigh come, if, indeed, the tidings of the death of Saul had not already reached him. He also foresaw that he must look for his chief support in his own tribe, and adopted the best method of securing it. "Piety without policy is too simple to be safe; policy without piety is too subtle to be good." "This was already a royal act in vivid anticipation of his impending accession to the throne. Already the crown of Israel was unmistakably though dimly visible above his head" (Krummacher). "Whilst Saul's star sinks in the north, the star of David rises in the south, and there begins the long line of fulfilments of the prophecy concerning the Star that should come out of Jacob" ( Numbers 24:17 ) (Erdmann).—D.

HOMILIES BY D. FRASER