The Expositor's Bible: The First Book of Samuel Part 13

But as that excuse could only avail for one day, Saul finding him absent the second day, asked Jonathan what had become of him. The excuse agreed on was given. It excited the deepest rage of Saul. But his rage was not against David so much as against Jonathan for taking his part. Saul did not believe in the excuse, otherwise he would not have ordered Jonathan to send and fetch David. If David was at Bethlehem, Saul could have sent for him himself; if he lay concealed in the neighbourhood, Jonathan alone would know his hiding-place, therefore Jonathan must get hold of him. If this be the true view, the stratagem of Jonathan had availed nothing; the plain truth would have served the purpose no worse. As it was, Jonathan's own life was in the most imminent danger. Remonstrating with his father for seeking to destroy David, he narrowly escaped his father's javelin, even though, a moment before, in his jealousy of David, Saul had professed to be concerned for the interests of Jonathan.

"Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and to the confusion of thy mother's nakedness?" What strange and unworthy methods will not angry men and women resort to, to put vinegar into their words and make them sting! To try to wound a man's feelings by reviling his mother, or by reviling any of his kindred, is a practice confined to the dregs of society, and nauseous, to the last degree, to every gentle and honourable mind. In Saul's case, the offence was still more infamous because the woman reviled was his own wife. Surely if her failings reflected on any one, they reflected on her husband rather than her son.

But that it was any real failing that Saul denounced when he called her "the perverse rebellious woman," we greatly doubt. To a man like Saul, any a.s.sertion of her rights by his wife, any refusal to be his abject slave, any opposition to his wild and wicked designs against David, would mean perversity and rebellion. We are far from thinking ill of this nameless woman because her husband denounced her to her son. But when we see Saul in one breath trying to kill his son with a javelin and to destroy his wife's character by poisoned words, and at the same time thirsting for the death of his son-in-law, we have a mournful exhibition of the depth to which men are capable of descending from whom the Spirit of the Lord hath departed.

No wonder that Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month. One wonders how the feast went on thereafter, but one does not envy the guests. Did Saul drown his stormy feelings in copious draughts of wine, and turn the holy festival into a baccha.n.a.lian rout, amid whose boisterous mirth and tempestuous exhilaration the reproaches of conscience would be stifled for the hour?

The third day has come, on which, by preconcerted agreement, Jonathan was to reveal to David his father's state of mind. David is in the agreed-on hiding-place; and Jonathan, sallying forth with his servant, shoots his arrows to the place which was to indicate the existence of danger. Then, the lad having gone back to the city, and no one being on the spot to observe them or interrupt them, the two friends come together and have an affecting meeting. When Jonathan parted from David three days before, he had not been without hopes of bringing to him a favourable report of his father. David expected nothing of the kind; but even David must have been shocked and horrified to find things so bad as they were now reported. In an act of unfeigned reverence for the king's son, David bowed himself three times to the ground. In token of much love they kissed one another; while under the dark cloud of adversity that had risen on them both, and that now compelled them to separate, hardly ever again (as it turned out) to see one another in the flesh, "they wept one with another until David exceeded."

"They wept as only strong men weep, When weep they must, or die."

One consolation alone remained, and it was Jonathan that was able to apply it. "Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed for ever." Yes, even in that darkest hour, Jonathan could say to David, "Go _in peace_." What peace?

"Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee." "The angel of the Lord encampeth about them that fear Him, and delivereth them." "Many are the afflictions of the righteous, but the Lord delivereth them out of them all."

We cannot turn from this chapter without adding a word on the friendships of the young. It is when hearts are tender that they are most readily knit to each other, as the heart of Jonathan was knit to the heart of David. But the formation of friendships is too important a matter to be safely left to casual circ.u.mstances. It ought to be gone about with care. If you have materials to choose among, see that you choose the best. At the foundation of all friendship lies congeniality of heart--a kindred feeling of which one often becomes conscious by instinct at first sight. But there must also be elements of difference in friends. It is a great point to have a friend who is above us in some things, and who will thus be likely to draw us up to a higher level of character, instead of dragging us down to a lower. And a friend is very useful, if he is rich in qualities where we are poor. As it is in _In Memoriam_--

"He was rich where I was poor, And he supplied my want the more As his unlikeness fitted mine."

But surely, of all qualities in a friend or companion who is to do us good, the most vital is, that he fears the Lord. As such friendships are by far the most pleasant, so they are by far the most profitable. And when you have made friends, stick by them. Don't let it be said of you that your friend seemed to be everything to you yesterday, but nothing to-day. And if your friends rise above you in the world, rejoice in their prosperity, and banish every envious feeling; or if you should rise above them, do not forget them, nor forsake them, but, as if you had made a covenant before G.o.d, continue to show kindness to them and to their children after them. Pray for them, and ask them to pray for you.

Perhaps it was with some view to the friendship of Jonathan and his father that Solomon wrote, "There is a friend that sticketh closer than a brother." Jonathan was such a friend to David. But the words suggest a higher friendship. The glory of Jonathan's love for David fades before our Lord's love for His brethren. If Jonathan were living among us, who of us could look on him with indifference? Would not our hearts warm to him, as we gazed on his n.o.ble form and open face, even though _we_ had never been the objects of his affection? In the case of Jesus Christ, we have all the n.o.ble qualities of Jonathan in far higher excellence than his, and we have this further consideration, that for us He has laid down His life, and that none who receive His friendship can ever be separated from His love. And what an elevating and purifying effect that friendship will have! In alliance with Him, you are in alliance with all that is pure and bright, all that is transforming and beautifying; all that can give peace to your conscience, joy to your heart, l.u.s.tre to your spirit, and beauty to your life; all that can make your garments smell of myrrh, and aloes, and ca.s.sia; all that can bless you and make you a blessing. And once you are truly His, the bond can never be severed; David had to tear himself from Jonathan, but you will never have to tear yourselves from Christ. Your union is cemented by the blood of the everlasting covenant; and by the eternal efficacy of the prayer, "Father, I will that they also whom Thou hast given me be with me where I am."

FOOTNOTES:

[3] Thirlwall's "History of Greece."

CHAPTER XXVIII.

_DAVID AT n.o.b AND AT GATH._

1 SAMUEL xxi.

We enter here on a somewhat painful part of David's history. He is not living so near to G.o.d as before, and in consequence his course becomes more carnal and more crooked. We saw in our last chapter the element of distrust rising up somewhat ominously in that solemn adjuration to Jonathan, "Truly as the Lord liveth, and as thy soul liveth, there is but a step between me and death." These words, it is true, gave expression to an undoubted and in a sense universal truth, a truth which all of us should at all times ponder, but which David had special cause to feel, under the circ.u.mstances in which he was placed. It was not the fact of his giving solemn expression to this truth that indicated distrust on the part of David, but the fact that he did not set over against it another truth which was just as real,--that G.o.d had chosen him for His service, and would not allow him to perish at the hand of Saul. When a good man sees himself exposed to a terrible danger which he has no means of averting, it is no wonder if the contemplation of that danger gives rise for the moment to fear. But it is his privilege to enjoy promises of protection and blessing at the hand of the unseen G.o.d, and if his faith in these promises be active, it will not only neutralize the fear, but raise him high above it. Now, the defect in David's state of mind was, that while he fully realized the danger, he did not by faith lay hold of that which was fitted to neutralize it. It was Jonathan rather than David who by faith realized at this time David's grounds of security. All through Jonathan's remarks in chapter xx. you see him thinking of G.o.d as David's Protector,--thinking of the great purposes which G.o.d meant to accomplish by him, and which were a pledge that He would preserve him now,--thinking of David as a coming man of unprecedented power and influence, whose word would determine other men's destinies, and dispose of their fortunes. David seems to have been greatly indebted to Jonathan for sustaining his faith while he was with him; for after he parted from Jonathan, his faith fell very low. Time after time, he follows that policy of deceit which he had instructed Jonathan to pursue in explaining his absence from the feast in Saul's house. It is painful in the last degree to see one whose faith towered to such a lofty height in the encounter with Goliath, coming down from that n.o.ble elevation, to find him resorting for self-protection to the lies and artifices of an impostor.

We cannot excuse it, but we may account for it. David was wearied out by Saul's restless and incessant persecution. We read in Daniel of a certain persecutor that he should "wear out the saints of the Most High," and it was the same sad experience from which David was now suffering. It does not appear that he was gifted naturally with great patience, or power of enduring. Rather we should suppose that one of such nimble and lively temperament would soon tire of a strained and uneasy att.i.tude. It appears that Saul's persistency in injustice and cruelty made David at last restless and impatient. All the more would he have needed in such circ.u.mstances to resort to G.o.d, and seek from Him the oil of grace to feed his patience, and bear him above the infirmities of his nature. But this was just what he seems not to have done. Carnal fear therefore grew apace, and faith fell into a state of slumber. The eye of sense was active, looking out on the perils around him; the eye of faith was dull, hardly able to decipher a single promise. The eye of sense saw the vindictive scowl of Saul, the javelin in his hand, and bands of soldiers sent out on every side to seize David or slay him; the eye of faith did not see--what it might have seen--the angel of the Lord encamping around him and delivering him. It was G.o.d's purpose now to allow David to feel his own weakness; he was to pa.s.s through that terrible ordeal when, tossed on a sea of trials, one feels like Noah's dove, unable to find rest for the sole of one's foot, and seems on the very eve of dropping helpless into the billows, till the ark presents itself, and a gracious hand is put forth to the rescue.

Left to himself, tempted to make use of carnal expedients, and taught the wretchedness of such expedients; learning also, through this discipline, to anchor his soul more firmly on the promise of the living G.o.d, David was now undergoing a most essential part of his early training, gaining the experience that was to qualify him to say with such earnestness to others, "O taste and see that the Lord is good: blessed is the man that trusteth in Him."

On leaving Gibeah, David, accompanied with a few followers, bent his steps to n.o.b, a city of the priests. The site of this city has not been discovered; some think it stood on the north-eastern ridge of Mount Olivet; this is uncertain, but it is evident that it was very close to Jerusalem (see Isa. x. 32). Its distance from Gibeah would therefore be but five or six miles, much too short for David to have had there any great sense of safety. It appears to have become the seat of the sacred services of the nation, some time after the destruction of Shiloh.

David's purpose in going there seems to have been simply to get a shelter, perhaps for the Sabbath day, and to obtain supplies. Doeg, indeed, charged Ahimelech, before Saul, with having inquired of the Lord for David, but Ahimelech with some warmth denied the charge.[4] The privilege of consulting the Urim and Thummim seems to have been confined to the chief ruler of the nation; if with the sanction of the priest David had done so now, he might have justly been charged with treason; probably it was because he believed Doeg rather than Ahimelech, and concluded that this royal privilege had been conceded by the priests to David, that Saul was so enraged, and inflicted such dreadful retribution on them. Afterwards, when Abiathar fled to David with the high priest's ephod, through which the judgment of Urim and Thummim seems to have been announced, David regarded that circ.u.mstance as an indication of the Divine permission to him to make use of the sacred oracle.

But what shall we say of the untruth which David told Ahimelech, to account for his coming there without armed attendants? "The king hath commanded me a business, and hath said unto me, Let no man know anything of the business whereabout I send thee, and what I have commanded thee; and I have commanded my servants to such and such a place." Here was a statement not only not true, but the very opposite of the truth; spoken too to G.o.d's anointed high priest, and in the very place consecrated to G.o.d's most solemn service; everything about the speaker fitted to bring G.o.d to his mind, and to recall G.o.d's protection of him in time past; yet the first thing he did on entering the sacred place was to utter a falsehood, prompted by distrust, prompted by the feeling that the pledged protection of the G.o.d of truth, before whose shrine he now stood, was not sufficient. How plain the connection between a deficient sense of G.o.d's truthfulness, and a deficient regard to truth itself! What could have tempted David to act thus? According to some, it was altogether an amiable and generous desire to keep Ahimelech out of trouble, to screen him from the responsibility of helping a known outlaw. But considering the gathering distrust of David's spirit at the time, it seems more likely that he was startled at the fear which Ahimelech expressed when he saw David coming alone, as if all were not right between him and Saul, as if the truce that had been agreed on after the affair of Naioth had now come to an end. Probably David felt that if Ahimelech knew all, he would be still more afraid, and do nothing to help him; moreover, the presence of Doeg the Edomite was another cause of embarra.s.sment, for Saul had once ordered all his servants to kill David, and if the fierce Edomite were told that David was now simply a fugitive, he might be willing enough to do the deed.

Anyhow, David now lent himself to the devices of the father of lies. And so the brave spirit that had not quailed before Goliath, and that had met the Philistines in so many terrific encounters, now quailed before a phantom of its own devising, and shrank from what, at the moment, was only an imaginary danger.

David succeeded in getting from Ahimelech what he wanted, but not without difficulty. For when David asked for five loaves of bread, the priest replied that he had no common bread, but only shewbread; he had only the bread that had been taken that day from off the table on which it stood before the Lord, and replaced by fresh bread, according to the law. The priest was willing to give that bread to David, if he could a.s.sure him that his attendants were not under defilement. It will be remembered that our Lord adverted to this fact, as a justification of His own disciples for plucking the ears of corn and eating them on the Sabbath. The principle underlying both was, that when a ceremonial obligation comes into collision with a moral duty, the lesser obligation is to give place to the heavier. The keeping of the Sabbath free from all work, and the appropriation of the shewbread to the use of the priests alone, were but ceremonial obligations; the preservation of life was a moral duty. It is sometimes a very difficult thing to determine duty, when moral obligations appear to clash with each other, but there was no difficulty in the collision of the moral and the ceremonial. Our Lord would certainly not have sided with that body of zealots, in the days of conflict between the Maccabees and the Syrians, who allowed themselves to be cut in pieces by the enemy, rather than break the Sabbath by fighting on that day.

David had another request to make of Ahimelech. "Is there not here under thy hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste." It was a strange place to ask for military weapons. Surely the priests would not need to defend themselves with these. Yet it happened that there was a sword there which David knew well, and which he might reasonably claim,--the sword of Goliath. "Give it me," said David; "there is none like that." We read before, that David carried Goliath's head to Jerusalem. n.o.b was evidently in the Jerusalem district, and as the sword was there, there can be little doubt that it was at n.o.b the trophies had been deposited.

So far, things had gone fairly well with David at n.o.b. But there was a man there "detained before the Lord,"--prevented probably from proceeding on his journey because it was the Sabbath day,--whose presence gave no comfort to David, and was, indeed, an omen of evil.

Doeg, the Edomite, was the chief of the herdmen of Saul. Why Saul had entrusted that office to a member of a nation that was notorious for its bitter feelings towards Israel, we do not know; but the herdman seems to have been like his master in his feelings towards David; he would appear, indeed, to have joined the hereditary dislike of his nation to the personal dislike of his master. Instinctively, as we learn afterwards, David understood the feelings of Doeg. It would have been well for him, when a shudder pa.s.sed over him as he caught the scowling countenance of the Edomite, had his own conscience been easier than it was. It would have been well for him had he been ruled by that spirit of trust which triumphed so gloriously the day he first got possession of that sword. It would have been well for him had he been free from the disturbing consciousness of having offended G.o.d by borrowing the devices of the father of lies and bringing them into the sanctuary, to pollute the air of the house of G.o.d. No wonder, though, David was restless again! "And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath."

How different his state and prospects now from what they had been a little time before! Then the world smiled on him; fame and honour, wealth and glory, flowed in on him; G.o.d was his Father; conscience was calm; he hardly knew the taste of misery. But how has his sky become overcast! A homeless and helpless wanderer, with scarcely an attendant or companion; in momentary fear of death; fain to beg a morsel of bread where he could get it; a creature so banned and cursed that kindness to him involved the risk of death; his heart bleeding for the loss of Jonathan; his soul clouded by distrust of G.o.d; his conscience troubled by the vague sense of unacknowledged sin! And yet he is destined to be king of Israel, the very ideal of a good and prosperous monarch, and the earthly type of the Son of G.o.d! Like a lost sheep, he has gone astray for a time, but the Good Shepherd will leave the ninety-and-nine and go among the mountains till He find him; and his experience will give a wondrous depth to that favourite song of young and old of every age and country, "_He restoreth my soul_: He leadeth me in the paths of righteousness, for His name's sake."

And now we must follow him to Gath, the city of Goliath. Down the slope of Mount Olivet, across the brook Kedron, and past the stronghold of Zion, and probably through the very valley of Elah where he had fought with the giant, David makes his way to Gath. It was surely a strange place to fly to, a sign of the despair in which David found himself!

What reception could the conqueror of Goliath expect in his city? What retribution was due to him for the hundred foreskins, and for the deeds of victory which had inspired the Hebrew singers when they sang of the tens of thousands whom David had slain?

It will hardly do to say that he reckoned on not being recognised. It is more likely that he relied on a spirit not unknown among barbarous princes towards warriors dishonoured at home, as when Themistocles took refuge among the Persians, or Coriola.n.u.s among the Volscians. That he took this step without much reflection on its ulterior bearings is well nigh certain. For, granting that he should be favourably received, this would be on the understanding that his services would be at the command of his protector, or at the very least it would place him under an obligation of grat.i.tude that would prove highly embarra.s.sing at some future time. Happily, the scheme did not succeed. The jealousy of the Philistine n.o.bles was excited. "The servants of Achish said unto him, Is not this David, the king of the land? Did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?" David began to feel himself in a false position. He laid up these words in his heart, and was sore afraid of Achish. The misery of his situation and the poverty of his resources may both be inferred from the unworthy device to which he resorted to extricate himself from his difficulty. He feigned himself mad, and conducted himself as madmen commonly do. "He scrabbled on the door of the gate, and let his spittle fall down upon his beard." But the device failed. "Have I need of madmen," asked the king, "that ye have brought this fellow to play the madman in my presence? shall this fellow come into my house?" A Jewish tradition alleges that both the wife and daughter of Achish were mad; he had plenty of that sort of people already: no need of more! The t.i.tle of the thirty-fourth Psalm tells us, "he drove him away, and he departed."

Have any of you ever been tempted to resort to a series of devices and deceits either to avoid a danger or to attain an object? Have you been tempted to forsake the path of straightforward honesty and truth, and to pretend that things were different with you from what they really were?

I do not accuse you of that wickedness which they commit who deliberately imprison conscience, and fearlessly set up their own will and their own interests as their king. What you have done under the peculiar circ.u.mstances in which you found yourselves is not what you would ordinarily have done. In this one connection, you felt pressed to get along in one way or another, and the only available way was that of deceit and device. You were very unhappy at the beginning, and your misery increased as you went on. Everything about you was in a constrained, unnatural condition,--conscience, temper, feelings, all out of order. At one time it seemed as if you were going to succeed; you were on the crest of a wave that promised to bear you to land, but the wave broke, and you were sent floundering in the broken water. You were obliged to go from device to device, with a growing sense of misery. At last the chain snapped, and both you and your friends were confronted with the miserable reality. But know this: that it would have been infinitely, worse for you if your device had succeeded than that it failed. If it had succeeded, you would have been permanently entangled in evil principles and evil ways, that would have ruined your soul.

Because you failed, G.o.d showed that He had not forsaken you. David prospering at Gath would have been a miserable spectacle; David driven away by Achish is on the way to brighter and better days.

For, if we can accept the t.i.tles of some of the Psalms, it would seem that the carnal spell, under which David had been for some time, burst when Achish drove him away, and that he returned to his early faith and trust. It was to the cave of Adullam that he fled, and the hundred and forty-second Psalm claims to have been written there. So also the thirty-fourth Psalm, as we have seen, bears to have been written "when he changed his behaviour" (feigned madness) "before Abimelech"

(Achish?), "who drove him away, and he departed." So much uncertainty has been thrown of late years on these superscriptions, that we dare not trust to them explicitly; yet recognising in them at least the value of old traditions, we may regard them as more or less probable, especially when they seem to agree with the substance of the Psalms themselves.

With reference to the thirty-fourth, we miss something in the shape of confession of sin, such as we should have expected of one whose lips had _not_ been kept from speaking guile. In other respects the psalm fits the situation. The image of the young lions roaring for their prey might very naturally be suggested by the wilderness. But the chief feature of the psalm is the delightful evidence it affords of the blessing that comes from trustful fellowship with G.o.d. And there is an expression that seems to imply that that blessing had not been _always_ enjoyed by the Psalmist; he had lost it once; but there came a time when (ver. 4) "I sought the Lord, and He answered me, and delivered me from all my fears." And the experience of that new time was so delightful that the Psalmist had resolved that he would always be on that tack: "I will bless the Lord _at all times_; His praise shall _continually_ be in my mouth." How changed the state of his spirit from the time when he feigned madness at Gath! When he asks, "What man is he that desireth life and loveth many days that he may see good?" (ver. 12)--what man would fain preserve his life from hara.s.sing anxiety and bewildering dangers?--the prompt reply is, "Keep thy tongue from evil, and thy lips from speaking guile." Have nothing to do with shifts and pretences and false devices; be candid and open, and commit all to G.o.d. "O taste and see that the Lord is good: blessed is the man that trusteth in Him. O fear the Lord, _ye His saints_" (for you too are liable to forsake the true confidence), "for there is no want to them that fear Him. The young lions do lack and suffer hunger, but they that seek the Lord shall not lack any good thing. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.... Many are the afflictions of the righteous; but the Lord delivereth them out of them all."

"The sorrows of death compa.s.sed me, and the pains of h.e.l.l gat hold upon me; I found trouble and sorrow. Then called I upon the name of the Lord: O Lord, I beseech Thee, deliver my soul. Gracious is the Lord, and righteous; yea, our G.o.d is merciful. The Lord preserveth the simple; I was brought low, and He helped me. Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee" (Psalm cxvi. 3-7).

FOOTNOTES:

[4] See 1 Sam. xxii. 15:--"Have I to-day begun to inquire of G.o.d for him? be it far from me: let not the king impute anything unto his servant, nor to all the house of my father; for thy servant knoweth nothing of all this, less or more" (R.V.) To deny beginning to do a thing is much the same as to deny doing it.

CHAPTER XXIX.

_DAVID AT ADULLAM, MIZPEH, AND HARETH._

1 SAMUEL xxii.

The cave of Adullam, to which David fled on leaving Gath, has been placed in various localities even in modern times; but as the Palestine Exploration authorities have placed the town in the valley of Elah, we may regard it as settled that the cave lay there, not far indeed from the place where David had had his encounter with Goliath. It was a humble dwelling for a king's son-in-law, nor could David have thought of needing it on the memorable day when he did such wonders with his sling and stone. These "dens and caves of the earth"--effects of great convulsions in some remote period of its history--what service have they often rendered to the hunted and oppressed! How many a devout saint, of whom the world was not worthy, has blessed G.o.d for their shelter! With how much purer devotion and loftier fellowship, with how much more sublime and n.o.ble exercises of the human spirit have many of them been a.s.sociated, than some of the proudest and costliest temples that have been reared in name--often little more--to the service of G.o.d!

If David at first was somewhat an object of jealousy to his own family, in this the day of his trials they showed a different spirit. "When his brethren and all his father's house heard of it, they went down thither to him." As the proverb says, "Blood is thicker than water," and often adversity draws families together between whom prosperity has been like a wedge. If our relations are prospering while we are poor, we think of them as if they had moved away from us; but when their fortunes are broken, and the world turns its back on them, we get closer, our sympathy revives. We think all the better of David's family that when they heard of his outlaw condition they all went down to him. Besides these, "every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them; and there were with him about four hundred men." The account here given of the circ.u.mstances of this band is not very flattering, but there are two things connected with it to be borne in mind: in the first place, that the kind of men who usually choose the soldier's calling are not your men of plodding industry, but men who shrink from monotonous labour; and, in the second place, that under the absolute rule of Saul there might be many very worthy persons in debt and discontented and in distress, men who had come into that condition because they were not so ready to cringe to despotism as their ruler desired. Mixed and motley therefore though David's troop may have been, it was far from contemptible; and their adherence was fitted greatly to encourage him, because it showed that public feeling was with him, that his cause was not looked on as desperate, that his standard was one to which it was deemed safe and hopeful to resort.

But if, at the first glance, the troop appeared somewhat disreputable, it was soon joined by two men, the one a prophet, the other a priest, whose adherence must have brought to it a great accession of moral weight. The prophet was Gad (ver. 5), who next to Samuel seems to have stood highest in the nation as a man of G.o.d, a man of holy counsel, and elevated, heavenly character. His open adherence to David (which seems to be implied in ver. 5) must have had the best effects both on David himself and on the people at large. It must have been a great blessing to David to have such a man as Gad beside him; for, with all his personal piety, he seems to have required a G.o.dly minister at his side.

No man derived more benefit from the communion of saints, or was more apt to suffer for want of it; for, as we have seen, he had begun to decline in spirituality when he left Samuel at Naioth, and still more when he was parted from Jonathan. When Gad joined him, David must have felt that he was sent to him from the Lord, and could not but be full of grat.i.tude for so conspicuous an answer to his prayers. It would seem that Gad remained in close relation to David to the close of his life.

It was he that came from the Lord to offer him his choice between three forms of chastis.e.m.e.nt after his offence in numbering the people; and from the fact of his being called "David's seer" (2 Sam. xxiv. 11) we conclude that he and David were intimately a.s.sociated. It was he also that instructed David to buy the threshing-floor of Araunah the Jebusite, and thus to consecrate to G.o.d a spot with which, to the very end of time, the most hallowed thoughts must always be connected.

The other eminent person that joined David about this time was Abiathar the priest. But before adverting to this, we must follow the thread of the narrative and especially note the tragedy that occurred at n.o.b, the city of the priests.

From the mode of life which David had to follow and the difficulty of obtaining subsistence for his troop at one place for any length of time, he was obliged to make frequent changes. On leaving the cave of Adullam, which was near the western border of the tribe of Judah, he traversed the whole breadth of that tribe, and crossing the Jordan, came to the territories of Moab. He was concerned for the safety of his father and mother, knowing too well the temper of Eastern kings, and how they thirsted for the blood, not only of their rivals, but of all their relations. He feared that they would not be let alone at Bethlehem or in any other part of Saul's kingdom. But what led him to think of the king of Moab? Perhaps a tender remembrance of his ancestress Ruth, the damsel from Moab, who had been so eminent for her devotion to her mother-in-law. Might there not be found in the king of Moab somewhat of a like disposition, that would look with pity on an old man and woman driven from their home, not indeed, like Naomi, by famine, but by what was even worse, the shameful ingrat.i.tude and murderous fury of a wicked king? If such was David's hope, it was not without success; his father and his mother dwelt with the king of Moab all the time that David was in the hold.

But it was not G.o.d's purpose that David should lurk in a foreign land.

The prophet Gad directed him to return to the land of Judah. It was within the boundaries of that tribe, accordingly, that the rest of David's exile was spent, with the exception of the time at the very end when he again resorted to Philistine territory. His first hiding-place was the forest of Hareth.

While David was here, Saul, encamped in military state at Gibeah, delivered an extraordinary speech to the men of his own tribe. "Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds; that all of you have conspired against me, and there is none that showeth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or that showeth me that my son hath stirred up my servant against me, to lie in wait, as at this day?" It would have been difficult for any other man to condense so much that was vile in spirit into the dimensions of a little speech like this. It begins with a base appeal to the cupidity of his countrymen, the Benjamites, among whom he was probably in the habit of distributing the possessions of his enemies, as, for instance, the Gibeonites, who dwelt near him, and whom he slew, contrary to the covenant made with them by Joshua (2 Sam. xxi. 2). It accuses his people of having conspired against him, because they had not spoken to him of the friendship of his son with David, although that fact must have been notorious. It accuses the n.o.ble Jonathan of having stirred up David against Saul, while neither Jonathan nor David had ever lifted a little finger against him, and both the one and the other might have been trusted to serve him with unflinching fidelity if he had only given them a fair chance. It indicates that nothing would be more agreeable to Saul than any information about David or those connected with him that would give him an excuse for some deed of overwhelming vengeance. Did ever man draw his own portrait in viler colours than Saul in this speech?