撒母耳记上 17:38-40

Naturalness.

The facts are—

1 . Saul clothes David with his armour.

2 . David, distrusting its value, puts it aside.

3 . He goes forth to the conflict armed only with a sling and a stone.

There is a curious blending of cowardice, prudence, and folly in Saul's conduct. Not daring to fight the foe, he hesitates not to accept a youth; and while providing ordinary armour for his defence, he fails to see that an armed youth would really be at a disadvantage with an armed giant. Apart from higher considerations, David's good sense shows him that free nimbleness would be of more value than limbs stiffened under a coat of mail. The gentle negation, "I have not proved them," covered a positive faith in other armour often proved. He would be David in the conflict, and no one else. The issue was staked on his perfect naturalness. He knew "in whom he believed," and was true to his own individuality. The teaching is wide and important in relation to—

I. EDUCATION . To be natural is one of the ends of education, and there is a naturalness in the means and process by which alone that and all the ends of education will be secured. While psychologically the sum of faculties is the same in all, the relative power of them may vary. Constitutional tendencies and tastes also greatly differ. The inherent capacity of certain faculties seems likewise to be affected by inheritance. Discrimination is therefore requisite in education, otherwise we may place a Saul's armour on a David, and encumber his mental movements. No doubt a weak faculty is benefited by being stimulated to work, and a deficient taste may be improved by exercise; but the apportionment of work to faculties and tastes should be regulated, not by some general average of minds, but by what will make the most of the idiosyncrasies of the individual. That educational training and equipment is natural which leaves the mind most free and effective. What is gained on one side by painful drudgery may be lost on another by embitterment and crippled talents. Especially in religious education is this important. Let us not clothe the mental nature of children with the forms suited to men. Probably much of the distaste for religious instruction springs from the perfect unsuitability of the form to the receptivity of the mind.

II. OCCUPATION . Success in any calling depends largely on the naturalness of it to the abilities, tastes, and aspirations of the employed. The Goliath of poverty and disappointment too frequently overpowers really good and able men, because their occupation, though good and useful in itself, is unnatural to them. In the pressure of life it is hard, no doubt, to find the proper place for each one; but more forethought on the part of parents and guardians would obviate some of the evils. The over crowding and eager race of men, trampling one another down in poverty, raises the thought whether these troubles are not the voice of Providence calling on men to spread abroad and cultivate the rich distant lands waiting for occupants. Naturalness of occupation and of manner is also desirable in works of charity and religion. Let not men be armed with powers and prerogatives out of accord with their mental and moral stature. Let not the youth of the Church, in their enthusiasm for Christ, be fettered by impositions that will nullify their zeal Nor let the immature assume functions for which ripe experience alone can qualify. The wise Church is that which takes cognisance of all its members, and finds out and encourages some sphere of Christian activity natural to the attainments and social position of each individual. Ministries may differ in style and be most natural— e.g. Paul and John.

III. SPIRITUAL CONFLICT . In one respect David's was a spiritual conflict. He discerned the great religious issues at stake, and the fitness of the means by which the battle was to be fought. For sweeping off from the earth a great foe of God's purpose in Israel, and, therefore, in Christ, he had not proved the armour of Saul, the unspiritual king; but he had proved other means of warfare suited to his individuality as a youth full of faith in God and enthusiasm for the golden age of the world. The man after God's own heart will not fight in the attire of the man who had lost faith in God. He must have freedom for such powers as are natural to himself, and that would give scope for his trust in God.

1 . Is there not here a foreshadowing of a greater than David? Christ, in seeking to rid the earth of the giant foe of God's righteous government, sin , knows that men have been accustomed to contend with the evil by various appliances—philosophy, art, social and political organisation, repressive ordinances, commercial intercourse, and other agencies created for the preservation of society. There were men who hoped that he would adopt some of the ordinary appliances ( John 6:15 ). But Christ worked out his mission on the line of his own individuality. Recognising organisations, and social laws, and ordinary knowledge as useful, he nevertheless struck at the root, not at the ramifications, of sin. "Except a man be born again, he cannot see the kingdom of God." "Make the tree good and his fruit good." And this he effects by the power of his holy life, of his self-sacrifice, and pure truth, brought to bear on the deepest springs of thought and volition by the mighty working of the Holy Spirit ( Matthew 11:29 ; John 3:7 ; John 10:16-18 ; John 13:15 ; John 17:17 ; 2 Corinthians 5:21 ; Philippians 2:5 ; 1 Peter 2:21-25 ; 1 Peter 3:18 ).

2 . We may also see here a parallel to our personal conflicts with evil. There are "carnal" weapons sometimes used for subjugation of evil, but the spiritual man knows of an "armour of God" (Eph John 7:11-17 ), often proved and never known to fail Both in our own hearts and in the world sin will be most surely overcome if we distrust mere accommodations to its nature and conformities to its methods, and use with all our free energy the spiritual power which comes of God. Christian naturalness lies in using Christian means—faith, prayer, truth, love, hope, and patience.