الكتاب المقدس

Expositor's Bible Commentary 1 Samuel 24:1 And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi. CHAPTER XXXI. DAVID TWICE SPARES THE LIFE OF SAUL. 1 Samuel 24:1-22 ; 1 Samuel 26:1-25 . THE invasion of the Philistines had freed David from the fear of Saul for a time, but only for a time. He knew full well that when the king of Israel had once repelled that invasion he would return to prosecute the object on which his heart was so much set. For a while he took refuge among the rocks of Engedi, that beautiful spot of which we have already spoken, and which has been embalmed in Holy Writ, as suggesting a fair image of the Beloved One - "My beloved is unto me as a cluster of camphire in the vineyards of Engedi" ( Song of Solomon 1:14 ). The mountains here and throughout the hill country of Judea are mostly of limestone formation, abounding, like all such rocks, in caverns of large size, in which lateral chambers run off at an angle from the main cavity, admitting of course little or no light, but such that a person inside, while himself unseen, may see what goes on at the entrance to the cave. In the dark sides of such a cave, David and his men lay concealed when Saul was observed by him to enter and lie down, probably unattended, to enjoy the mid-day sleep which the heat of the climate often demands. We cannot fail to remark the singular providence that concealed from Saul at this time the position of David. He had good information of his movements in general; the treacherous spirit which was so prevalent, greatly aided him in this; but on the present occasion, he was evidently in ignorance of his situation. If only he had known, how easy it would have been for him with his three thousand chosen men to blockade the cave, and starve David and his followers into surrender! The entrance of the king being noticed by David's men, they urged their master to avail himself of the opportunity of getting rid of him which was now so providentially and unexpectedly presented to him. We can hardly think of a stronger temptation to do so than that under which David now lay. In the first place, there was the prospect of getting rid of the weary life he was leading, - more like the life of a wild beast hunted by its enemies, than of a man eager to do good to his fellows, with a keen relish for the pleasures of home and an extraordinary delight in the services of God's house. Then there was the prospect of wearing the crown and wielding the sceptre of Israel, - the splendours of a royal palace, and its golden opportunities of doing good. Further, there was the voice of his followers urging him to the deed, putting on it a sacred character by ascribing to it a Divine permission and appointment. And still further, there was the suddenness and unexpectedness of the opportunity. Nothing is more critical than a sudden opportunity of indulging an ardent passion; with scarcely a moment for deliberation, one is apt to be hurried blindly along, and at once to commit the deed. With all his noble nature, Robert the Bruce could not refrain from plunging his dagger into the heart of the treacherous Comyn, even in the convent of the Minorite friars. The discipline of David's spirit must at this time have been admirable. Not only did he restrain himself, but he restrained his followers too. He would neither strike his heartless enemy, nor suffer another to strike him. On the first of the two occasions of his sparing him - recorded in the twenty-fourth chapter - he might naturally believe that his forbearance would turn Saul's heart and end the unjust quarrel. On the second occasion of the same sort - recorded in the twenty-sixth chapter - he could have had no hope of the kind. It was a pure sense of duty that restrained him. He acted in utter contempt of what was personal and selfish, and in deepest reverence for what was holy and Divine. How different from the common spirit of the world! Young people, who are so ready to keep up a sense of wrong, and wait an opportunity of paying back your schoolfellows, study this example of David. Ye grown men, who could not get such-a-one to vote for you, or to support your claim in your controversy, and who vowed that you would never rest till you had driven him from the place, how does your spirit compare with that of David? Ye statesmen, who have received an affront from some barbarous people, utterly ignorant of your ways, and who forthwith issue your orders for your ships of war to scatter destruction among their miserable villages, terrifying, killing, mutilating, no matter how many of the wretches that have no arms to meet you in fair fight - think of the forbearance of David. And think too of many passages in the New Testament that give the idea of another treatment and another species of victory: - "Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." The special consideration that held back the arm of David from killing Saul was that he was the Lord's anointed. He held the office of king by Divine appointment, - not merely as other kings may be regarded as holding it, but as God's lieutenant, called specially, and selected for the office. For David to remove him would be to interfere with the Divine prerogative. It would be so much the more inexcusable as God had many other ways of removing him, any one of which He might readily employ. "David said furthermore, As the Lord liveth, the Lord shall smite him; or his day shall come to die; or he shall descend into battle, and perish. The Lord forbid that I should stretch forth mine hand against the Lord's anointed." Let us briefly follow the narrative on each of the two occasions. First, when David saw Saul asleep at the entrance of the cave near Engedi, he crept towards him as he lay, and removed a loose piece of his garment. When Saul rose up and proceeded on his way, David boldly followed him, believing that after sparing the king's life he was safe from attack either from him or his people. His respectful salutation, drawing the king's attention, was followed by an act of profound obeisance. David then addressed Saul somewhat elaborately, his address being wholly directed to the point of disabusing the king's mind of the idea that he had any plot whatever against his life. His words were very respectful but at the same time bold. Taking advantage of the act of forbearance which had just occurred, he demanded of the king why he listened to men's words, saying, Behold, David seeketh thy hurt. He protested that for himself nothing would induce him to stretch forth his hand against the Lord's anointed. That very day, he had had the chance, but he had forborne. His people had urged him, but he would not comply. There was the skirt of his garment which he had just cut off: it would have been as easy for him, when he did that, to plunge his sword into the heart of the king. Could there be a plainer proof that Saul was mistaken in supposing David to be actuated by murderous or other sinful feelings against him? And yet Saul hunted for his life to take it. Rising still higher, David appealed to the great Judge of all, and placed the quarrel in His hands. To vary the case, he quoted a proverb to the effect that only where there was wickedness in the heart could wickedness be found in the life. Then, with the easy play of a versatile mind, he put the case in a comical light: did it become the great king of Israel to bring his hosts after one so insignificant - "after a dead dog, after a flea"? Was ocean to be tossed into tempest "to waft a feather or to drown a straw"? Once more, and to sum up the whole case, he appealed solemnly to God, virtually invoking His blessing on whoever was innocent in this quarrel, and calling down His wrath and destruction on the party that was really guilty. The effect on Saul was prompt and striking. He was touched in his tenderest feelings by the singular generosity of his opponent. He broke down thoroughly, welcomed the dear voice of David, "lifted up his voice and wept." He confessed that he was wrong, that David had rewarded him good and he had rewarded David evil. David had given him that day a convincing proof of his integrity; though it seemed that the Lord had delivered him into his hand, he killed him not. He had reversed the principle on which men were accustomed to act when they came upon an enemy, and had him in their power. And all these acknowledgments of David's superior goodness Saul made, while knowing well and frankly owning that David should be the king, and that the kingdom should be established in his hand. One favour only Saul would beg of David in reference to that coming time - that he would not massacre his family, or destroy his name out of his father's house - a request which it was easy for David to comply with. Never would he dream of such a thing, however common it was in these Eastern kingdoms. David sware to Saul, and the two parted in peace. How glad David must have been that he acted as he did! Already his forbearance has had a full reward. It has drawn out the very best elements of Saul's soul; it has placed Saul in a light in which we can think of him with interest, and even admiration. How can this be the man that so meanly plotted for David's life when he sent him against the Philistines? that gave him his daughter to be his wife in order that he might have more opportunities to entangle him? that flung the murderous javelin at his head? that massacred the priests and destroyed their city simply because they had shown him kindness? Saul is indeed a riddle, all the more that this generous fit lasted but a very short time; and soon after, when the treacherous Ziphites undertook to betray David; Saul and his soldiers came again to the wilderness to destroy him. It has been thought by some, and with reason, that something more than the varying humour of Saul is necessary to account for his persistent efforts to kill David. And it is believed that a clue to this is supplied by expressions of which David made much use, and by certain references in the Psalms, which imply that to a great extent he was the victim of calumny, and of calumny of a very malignant and persistent kind. In the address on which we have commented David began by asking why Saul listened to men’s words, saying, Behold, David seeketh thy life? And in the address recorded in the twenty-sixth chapter ( 1 Samuel 26:19 ) David says very bitterly, "If they be the children of men that have stirred thee up against me, cursed be they before the Lord; for they have driven me out this day from abiding in the inheritance of the Lord, saying, Go, serve other gods." Turning to the seventh Psalm, we find in it a vehement and passionate appeal to God in connection with the bitter and murderous fury of an enemy, who is said in the superscription to have been Gush the Benjamite. The fury of that man against David was extraordinary. Deliver me, O Lord, "lest he tear my soul like a lion, rending it in pieces when there is none to deliver." It is plain that the form of calumny which this man indulged in was accusing David of "rewarding evil to him that was at peace with him," an accusation not only not true, but outrageously contrary to the truth, seeing he had "delivered him that without cause was his enemy." It is not unlikely therefore that at Saul's court David had an enemy who had the bitterest enmity to him, who never ceased to poison Saul's mind regarding him, who put facts in the most offensive light, and even after the first act of David's generosity to Saul not only continued, but continued more ferociously than ever to inflame Saul's mind, and urge him to get rid of this intolerable nuisance. What could have inspired Gush, or indeed any one, with such a hatred to David we cannot definitely say; much of it was due to that instinctive hatred of holy character which worldly men of strong will show in every age, and perhaps not a little to the apprehension that if David did ever come to the throne, many a wicked man, now fattening on the spoils of the kingdom through the favour of Saul, would be stript of his wealth and consigned to obscurity. It would seem, then, that had Saul been left alone he would have left David alone. It was the bitter and incessant plotting of David's enemies that stirred him up. Jealousy was only too active a feeling in his breast, and it was easy to work upon it, and fill him with the idea that, after all, David was a rebel and a traitor. These things David must have known; knowing them, he made allowance for them, and did not suffer his heart to become altogether cold to Saul. The kindly feelings which Saul expressed when he dismissed from his view all the calumnies with which he had been poisoned, and looked straight at David, made a deep impression on his rival, and the fruit of them appeared in that beautiful elegy on Saul and Jonathan, which must seem a piece of hypocrisy if the facts we have stated be not kept in view: “Saul and Jonathan were pleasant and lovely in their lives, and in their death they were not divided." In the second incident, recorded in the twenty-sixth chapter, when David again spared the life of Saul, not much more needs to be said. Some critics would hold it to be the same incident recorded by another hand in some earlier document consulted by the writer of 1 Samuel, containing certain variations such as might take place at the hand of a different historian. But let us observe the differences of the two chapters, (1) The scene is different; in the one case it is near Engedi, in the other in the wilderness, near the hill Hachilah, which is before Jeshimon. (2) The place where Saul was asleep is different; in the one case a cave; in the other case a camp, protected by a trench. (3) The trophy carried off by David was different; in the one case the skirt of his garment, in the other a spear and cruse of water. (4) The position of David when he made himself known was different; in the one case he went out of the cave and called after Saul; in the other he crossed a gully and spoke from the top of a crag. (5) His way of attracting attention was different; in the one case he spoke directly to Saul, in the other he rallied Abner, captain of the host, for failing to protect the person of the king. But we need not proceed further with this list of differences. Those we have adverted to are enough to repel the assertion that there were not two separate incidents of the same kind. And surely if the author was a mere compiler, using different documents, he might have known if the incidents were the same. If it be said that we cannot believe that two events so similar could have happened, that this is too improbable to be believed, we may answer by referring to similar cases in the Gospels, or even in common life. Suppose a historian of the American civil war to describe what took place at Bull Run. First he gives an account of a battle there between the northern and southern armies, some incidents of which he describes. By-and-bye he again speaks of a battle there, but the incidents he gives are quite different. Our modern critics would say it was all one event, but that the historian, having consulted two accounts, had clumsily written as if there had been two battles. We know that this fancy of criticism is baseless. In the American civil war there were two battles of Bull Run between the same contending parties at different times. So we may safely believe that there were two instances of David's forbearance to Saul, one in the neighbourhood of Engedi, the other in the neighbourhood of Ziph. And all that needs to be said further respecting the second act of forbearance by David is that it shines forth all the brighter because it was the second, and because it happened so soon after the other. We may see that David did not put much trust in Saul's profession the first time, for he did not disband his troop, but remained in the wilderness as before. It is quite possible that this displeased Saul. It is also possible that that inveterate false accuser of David from whom he suffered so much would make a great deal of this to Saul, and would represent to him strongly that if David really was the innocent man he claimed to be, after receiving the assurance he got from him he would have sent his followers to their homes, and returned in peace to his own. That he did nothing of the kind may have exasperated Saul, and induced him to change his policy, and again take steps to secure David, as before. Substantially, David's remonstrance with Saul on this second occasion was the same as on the first. But at this tune he gave proof of a power of sarcasm which he had not shown before. He rated Abner on the looseness of the watch he kept of his royal master, and adjudged him worthy of death for not making it impossible for anyone to come unobserved so near the king, and have him so completely in his power. The apology of Saul was substantially the same as before; but how could it have been different? The acknowledgment of what was to happen to David was hardly so ample as on the last occasion. David doubtless parted from Saul with the old conviction that kindness was not wanting in his personal feelings, but that the evil influences that were around him, and the fits of disorder to which his mind was subject, might change his spirit in a single hour from that of generous benediction to that of implacable jealousy. But now to draw to a close. We have adverted to that high reverence for God which was the means of restraining David from lifting up his hand against Saul, because he was the Lord's anointed. Let us now notice more particularly what an admirable spirit of self-restraint and patience David showed in being willing to bear all the risk and pain of a most distressing position, until it should please God to bring to him the hour of deliverance. The grace we specially commend is that of waiting for God's time. Alas! into how many sins, and even crimes, have men been betrayed through unwillingness to wait for God's time! A young man embarks in the pursuits of commerce; but the gains to be derived from ordinary business come in far too slowly for him; he makes haste to be rich, engages in gigantic speculation, plunges into frightful gambling, and in a few years brings ruin on himself and all connected with him. How many sharp and unhandsome transactions continually occur just because men are impatient, and wish to hurry on some consummation which their hearts are set on! Nay, have not murders often taken place just to hasten the removal of some who occupied places that others were eager to fill? And how often are evil things done by those who will not wait for the sanction of honourable marriage? But even where no act of crime has been committed, impatience of God's time may give rise to many an evil feeling that does not go beyond one's own breast. Many a son who will succeed to an inheritance on the death of his father, or of some other relative, is tempted to wish, more or less consciously, for an event the last to be desired by a filial heart. You may say, it is human nature; how could anyone help it? The example of David shows how one may help it. The heart that is profoundly impressed with the excellence of the Divine will, and the duty and privilege of loyally accepting all His arrangements, can never desire to anticipate that will in any matter, great or small. For how can any good come in the end from forcing forward arrangements out of the Divine order? If, for the moment, this brings any advantage in one direction, it is sure to be followed by far greater evils in another. Do we all realize the full import of our prayer when we say, "Thy will be done on earth as it is in heaven"? Of one thing you may be very sure, there is no impatience in heaven for a speedier fulfillment of desirable events than the will of God has ordained. There is no desire to force on the wheels of Providence if they do not seem to be moving fast enough. So let it be with us. Let us fix it as a first principle in our minds, as an immovable rule of our lives, that as God knows best how to order His providence, so any interference with Him is rash and perilous, and wicked too; and with reference both to events which are not lawfully in our hands, and the time at which they are to happen, let us realize it as alike our duty and our interest to say to God, in the spirit of full and unreserved trust-"Not our will, but Thine be done." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Where was a cave and Saul went in...and David and his men remained in the sides of the cave. 1 Samuel 24:3-22 Saul and David in the cave H. E. Stone. Saul's animosity is a fire that finds constant fuel. No sooner are the Philistines repulsed than he resumes his hunt for his prey. That Saul should know so well where to look for David seems to imply that traitors were among the wanderer's followers. Misinterpreted providence refused in wisdom. Saul's unexpected appearance thus unguarded would appear to David's men as decidedly a providence. Calling to mind the meaning of the Divine anointing and the promise that David should come to the throne of Israel, they whisper, "Behold the day of which the Lord said unto thee" (ver. 4). If Psalm 7 belongs to this period, we see how great the conflict with self before this temptation. The history furnishes us with much light concerning David. 1. His tenderness of conscience is noticeable. His heart smote him for thus doubting God and stooping to dishonour His anointed king (ver. 5). 2. His conscious integrity adds force to his words. How tenderly he pleads with Saul (ver. 9). How tremulous with righteousness are his words (ver. 11). 3. What dignity there is in truth l and withal his humility must be noticed. (ver. 14). It was as if he had said, "I shall not antedate the promise. God has said He will bring me to the throne. I shall wait." (ver. 15). Such a time was filled with tests — a sudden opportunity to reach the desire of the heart, and an appeal to passion in the name of religion. He stood the strain. He lost not his self-command. Nearly all our falls come from trying to go before God! ( H. E. Stone. ) David sparing his enemy T. W. Hooper, D. D. This scene is an episode in the life of David, whom God had chosen to succeed Saul as the king of Israel. 1. The cave. In all limestone countries such caves are common, and many of them are large enough to conceal armies. The Mammoth Cave in Kentucky and Weyer's Cave in Virginia are large enough to shelter a hundred thousand men. Bruce's Cave in Scotland is still shown to tourists, and history tells how Mohammed once saved his life by running into one of these mountain caves. But in this cave at Engedi we have the marvellous escape of Saul as an act of gracious forbearance on the part of David. 2. The meeting. In the solitude, of that cave, by the mysterious providence of God, are these two men, Saul and David. Saul hated David as Haman hated Mordecai, or as Herod hated Jesus when the wise men told him that a King was born in Bethlehem. 3. David restrained. It must have been a great provocation to stand there and see his inveterate enemy ungird his mantle and compose himself to sleep. But David was a man of war, brave as the lion. He was made of nobler stuff than assassins are made of. He was too much of a man to kill a king when asleep, as Richard hired men to kill the princes of England that he might ascend the throne. 4. The final appeal. "But I say unto you, love your enemies." We would hardly expect to find a fulfilment of such a sentiment in that rude age of the world.Lessons: — 1. Sin hardens. Sin puts a man in antagonism to God, makes him hate the rule of God, and makes him ignore and despise the mercy of God, and at last brings him to confront the unmitigated vengeance of God. 2. The subduing and restraining power of God's grace. ( T. W. Hooper, D. D. ) David sparing his enemy Monday Club Sermons. David illustrates the peacemaker. I. IN HIS FORBEARANCE. Those were times of quick and savage deed. Human life was cheap. Tender sensibilities had slight leave among a people, every one of whom wore his sword on thigh, ready, on occasion, to pierce with it the heart of an offender. The spirit of the age demanded speedy redress of injury or insult. And here was one who, above all others, had, signalized himself as gifted with courage and strength in conflict. The wrongs we have suffered do rankle mightily, till an unearthly nature has been created within us. To "forgive, but not forget," is the veriest empty form of words. Philip of Burgundy, being entreated to punish a prelate who had injured him, may seem to have given a holy rule in his reply, "It is a fine thing to have revenge in one's power, but it is a finer thing not to use it." And a finer yet, is it not, to have no spirit of resentment burning within, however it may be reprised? Another characteristic of the peacemaker which gave David a right to the title was: II. HIS CONSCIENTIOUSNESS. Though he would not harm his foe in the least, yet he did think best to obtain proof that he could have slain him if he would. We commend his prudence. But no sooner had the rent been made in the royal mantle than "his heart smote him." He had lifted his hand against his fellow; if not to cut off his head, at least somewhat his dignity. The Rabbis declare that he expiated this sin in his old age, by finding no warmth in the clothes wherewith he wrapped himself. He opened his inmost heart to his murmuring associates, and we are surprised that this bronzed soldier betrays the finer sentiments of humanity. The beating of a reverent, loving heart, seeking over to he cleansed from secret faults, is felt through all this story of trial. As the string of the piano vibrates when its kindred note is sounded by other instrument or voice, so does this brief protest of a conscience, ages since, stir the reader's in quick unison, as we learn that the standards of right and wrong are eternal. The peacemaker like David is — III. LOYAL TO RULERS. Saul had been sought out by the aged prophet, and the vial of oil had been poured upon his head. Henceforth he was a representative of Jehovah. Affront, disobedience, disrespect shown to him, was dishonour to God as well. Let him betray his trust; let him, like the stork in the fable, eat up his subjects; let him be a Herod, a Nero, a Charles, an Ashantee chief, an Alexander IV; still, the authority of his office, when once he holds it, is sacred, and must be maintained. So David reasoned, and would not for a moment think of retaliation. What a lesson of self-control and chivalrous devotion was that to the impatient, hating victims of oppression in every age! God's time and God's way may best be waited for. The chief attribute at the peacemaker David was — IV. SIMPLE TRUST IN GOD. In this instance, as before and afterwards, we find him, in full view of danger, committing his ease to the Lord, whom he prayed to "judge between me and thee, and plead my cause and deliver me out of thine hand." Such confidence is a sublime reality. ( Monday Club Sermons. ) I cut off the skirt of thy robe, and killed thee not. 1 Samuel 24:11 David sparing Saul's life G. T. Coster. We are taught: — I. THANKFULNESS FOR PRESERVATION IN SLEEP. II. ATTENTION TO CONSCIENCE IN LITTLE THINGS. When Saul slept in the cave at Engedi David spared his life, but not the skirt of his robe. That was cut off, to be visible token to the king of his exposure to David's power. It was a little thing to do, and from one urged to a great and deadly. But his "heart smote him." He had a conscience in little things. He must be stringent in obedience to it. Would that he always had been! Little things! So we speak. But these make the staple of life. This is the great need — for Christian men to reverence conscience in so-called little things, in all things. Home life remitter, purer, friendship firmer, business more honest and unselfish — these are "evidences of Christianity" which the enemy cannot gainsay or resist. III. THE CRUELTY OF SLANDER. IV. THE PATIENCE OF FAITH. David "believed God." The crown was Divinely assured him. He could wait God's time for it. V. THE TRUTH OF REPENTANCE. Saul shed tears enough, and made vows enough. But it availed nothing. Quick to repent he was quick to fall into the old sin. Soon, in spite of solemn protestations, we find him again pursuing David. The truth of repentance is not to be read in tears. ( G. T. Coster. ) And Saul lifted up his voice and wept. 1 Samuel 24:16 A triple victory J. T. Woodhouse. Those who form the most careful plans for the defeat of others are often defeated themselves. Pharaoh persecuted and pursued the children of Israel, but he perished through his own folly — Haman and Mordecai — Judas mad Christ. Saul hunted for David like a thirsty bloodhound, but imperilled his own life lay entering the cave in which David and his men had concealed themselves. How did David treat his enemy in the hour of his weakness? I. DAVID SHOWED THE MOST GRACIOUS TREATMENT TO AN INVETERATE ENEMY. We may learn two things from this gracious forbearance. 1. That it is the duty of Christian men to forgive their enemies. 2. Christian men are benefited by forgiving their enemies. Forgiveness improves both the heart of the offended and the offender. Life is ennobled by little acts of forbearance, and the heart made bright and glad. A desire for revenge is a sure sign of weakness. Revenge is its own torment. II. DAVID GAINED A MOST DECISIVE VICTORY OVER AN INVETERATE ENEMY. Kindness conquered. Love won. "Saul lifted up his voice and wept." 1. Saul was convinced of sin. The hardest heart is sometimes softened. The iceberg melts before the sun. Awakened, ashamed, but not reclaimed. 2. Saul confessed his sin. "Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil." Bad men must confess their sin. They may conceal their true character for a time, but "truth will out." The secret diary of the heart will be opened and read. III. HOW DID DAVID OBTAIN THIS THREE-FOLD VICTORY? 1. He conquered by constant vigilance. 2. He conquered by earnest prayer. ( J. T. Woodhouse. ) The reconciliation of Saul J. Parker, D. D. I. WHILST THE GOOD MAN SEES HIS OWN PERILS, LET HIM ALSO SEE THE RESTRAINTS WHICH ARE PUT UPON THE WICKED. Saul is mighty; Saul has servants; Saul is accustomed to dip his sword in human blood; yet he cannot hit David! II. LET THE SAD MAN PUT TO HIMSELF SOME SERIOUS QUESTIONS RESPECTING THE RESTRAINTS WHICH LIMIT HIS POWER. Saul should have learned a good deal from the failures which followed each other in rapid succession. Why do the heathen so furiously rage? Evil is a gigantic failure: is there not a cause? III. THOUGH MEDIATION MAY FAIL IS CARRYING OUT ITS PURPOSES, YET LET NO WISE MEDIATOR SUPPOSE THAT HIS WORK IS IN VAIN. Jonathan was mediator between Saul and David. Looking at it on one side, he might well have abandoned his work as a failure. What of its influence upon David? How it cheered him like a light! Be some man's true friend. No word of love is lost. No true ministry is a failure, though it may have aspects which are discouraging. IV. OBSERVE THE INFINITE SUPERIORITY OF POWER THAT IS MORAL, AS COMPARED WITH POWER THAT IS PHYSICAL. Saul went to seek David upon the rocks of the wild goats. In his pursuit he came to the sheepcotes where there was a cave, and into that cave he entered, little knowing who was there! Said lifted up his voice and wept! What a difference between this and a mere fight of hostile weapons! 1. In the worst men there is something that may be touched. 2. In every life there is at least one opportunity of showing the real quality of the heart. David seized it! This is the sublime appeal of the Gospel! God does not crush us by mere power. Love, truth, persuasion — these are the weapons of God's warfare! ( J. Parker, D. D. ).

24:1-7 God delivered Saul into David's hand. It was an opportunity given to David to exercise faith and patience. He had a promise of the kingdom, but no command to slay the king. He reasons strongly, both with himself and with his men, against doing Saul any hurt. Sin is a thing which it becomes us to startle at, and to resist temptations thereto. He not only would not do this bad thing himself, but he would not suffer those about him to do it. Thus he rendered good for evil, to him from whom he received evil for good; and was herein an example to all who are called Christians, not to be overcome of evil, but to overcome evil with good. 24:8-15 David was falsely charged with seeking Saul's hurt; he shows Saul that God's providence had given him opportunity to do it. And it was upon a good principle that he refused to do it. He declares his fixed resolution never to be his own avenger. If men wrong us, God will right us, at farthest, in the judgment of the great day. 24:16-22 Saul speaks as quite overcome with David's kindness. Many mourn for their sins, who do not truly repent of them; weep bitterly for them, yet continue in love and in league with them. Now God made good to David that word on which he had caused him to hope, that he would bring forth his righteousness as the light, Ps 37:6. Those who take care to keep a good conscience, may leave it to God to secure them the credit of it. Sooner or later, God will force even those who are of the synagogue of Satan to know and to own those whom he has loved. They parted in peace. Saul went home convinced, but not converted; ashamed of his envy to David, yet retaining in his breast that root of bitterness; vexed that when at last he had found David, he could not find in his heart to destroy him, as he had designed. Malice often seems dead when it is only asleep, and will revive with double force. Yet, whether the Lord bind men's hands, or affect their hearts, so that they do not hurt us, the deliverance is equally from him; it is an evidence of his love, and an earnest of our salvation, and should make us thankful.