1 Samuel 19:18-24

Saintly refuge and spiritual restraint.

The facts are—

1 . David takes refuge with Samuel at Naioth in Ramah.

2 . The messengers sent by Saul to take David are restrained in the presence of Samuel and the prophets, and themselves begin to prophesy.

3 . Other messengers come under the same influence.

4 . Venturing to go himself, he, on approaching the place, also falls under the prophetic influence, and is utterly overcome by it in the presence of Samuel. Human wisdom may be almost confounded by the prominent facts of this section, but this must not be taken as proof of our infallibility, nor of the unfitness of the event with the order of Divine providence. Had it been left to man to invent and regulate the process by which the earth and life upon it arrived at the forms now familiar to us, would he have introduced some of those ancient physical conditions and changes which must have been so utterly unlike what now prevail? The convulsions, the transformations, the climatic conditions, the huge forms of life of some past ages are as much unlike the present facts as the spiritual manifestations of the prophetic schools are unlike the orderly course of Christian influence. It is only of late years that men have in some degree traced the naturalness of the physical process, and even now there is diversity of opinion on the subject. It is not to be wondered at, therefore, if, in man's comparative ignorance of the unseen spiritual sphere in which the great development of God's purpose in Christ really occurs, he should not be able to supply all the links connecting the spiritual manifestations of the era of Samuel with the rigid legal era of Moses and the more calm and orderly methods of the Christian dispensation.

"Blind unbelief is sure to err,

And scan his work in vain;

God is his own interpreter,

And he will make it plain."

Looking at the teaching of the section, we see—

I. As IMPORTANT SPIRITUAL POWER BEING NOURISHED AMIDST THE TURMOIL OF PUBLIC AFFAIRS . While battles were being fought, and the kingdom was troubled with the unsatisfactory condition of the court, Samuel was quietly gathering around himself a band of men who, devoting attention to the records of Israel's history, the exercise of psalmody and music, and the spiritual interests of men, were becoming a power to influence the national life in days to come. The extent and strength of that influence cannot be minutely traced, because of its spiritual nature; but the higher tone of national life during the reigns of David and Solomon was doubtless largely due to it. Centres of spiritual influence are formed when the great political world is intent on its wars and intrigues. Notably, Christianity arose and found its first nourishment amidst the quiet valleys and hills of Palestine while Roman imperialism was intent on conquests and ignorant almost of its existence. The band of men and women who met for prayer in an upper room ( Acts 1:13 , Acts 1:14 ) cultivated there the power which afterwards penetrated into all parts of the Roman empire. The quiet retreats and colleges of the middle ages in some respects were the seats of an influence which the world could ill spare. During the close of the last century small bodies of Christians nourished here and there the missionary spirit which has since affected the destinies of millions in the East and South. Amidst all the conflicts of politics and controversies of science and worry of commerce there are quiet fellowships of Christians devoted to the nourishment of a life destined to conserve and elevate the national life. The Christian Church has need to form and sustain "schools of the prophets" to meet the demands of the age. Samuel's course and the injunctions of Paul to Timothy ( 1 Timothy 3:1-7 ; 1 Timothy 5:21 , 1 Timothy 5:22 ; 2 Timothy 2:4 ; cf. Ephesians 4:11-15 ) suggest that it is the duty of the Church as a whole, and not to be left as a private enterprise to a few zealous individuals, to provide for the training of men for spiritual service. Had more care been devoted to this in years past it had been well for the world.

II. THE SORROWFUL SOUL SEEKS REFUGE FROM THE CARES AND TROUBLES OF LIFE IN FELLOWSHIP WITH THE DEVOUT . It was a spiritual instinct that drew David to Samuel. The penalties of public life had already fallen heavily upon him. He had found, even in the beginning of his career of service to mankind, that "offences must needs come." The whole tone of life around the throne was out of accord with his most cherished aspirations. He was conscious of being misunderstood and misrepresented. The earlier days of quiet service and holy communion with God were now but sweet memories, bringing the bitter realities of daily life into stronger relief. With bounding heart and rapid flight, therefore, did he seek consolation, counsel, and rest with the honoured man who once anointed him to some unexplained service. Many have been, and still are, in full sympathy with the troubled David. The devout heart is brave, and dares not shun to fight the holy battles of the Lord in daily life. Religion is to flourish in face of evil and care, and not away in solitude. The business of life must not be left to the greedy and the vile. The great prayer was not that the disciples should be taken from the world, but that they should be kept from its evil ( John 17:15 ; cf. 1 Corinthians 5:10 ). Yet human nature cries out under the strain; the spiritual mind is disgusted with the sins it witnesses; the sense of belonging to a higher citizenship rises in force; sympathy with kindred spirits is longed for; the support of stronger natures is a pressing need; and opportunities for prayer and for contemplation on the loftier aims of life are earnestly desired. Under this common inspiration, Jacob and Moses and Elijah sought each his "Bethel," and found strength for the coming trials and relief from present cares. It was in the same participation in human infirmities and sorrows that Christ loved to retire from the alien world to seek solace with his Father and with his people. For the same reason we love to retire from the turmoil of life to the fellowship of a pious home, a meeting for prayer and counsel, and the service of the sanctuary. It is helpful to court occasional retirement. The "communion of saints" should be more than an article in our creed.

III. A DIVINE RESTRAINT IS PUT ON THE ENEMIES OF GOD 'S SERVANTS . Saul's wicked desperation was great when he sent to Naioth to take David, and at its highest pitch when, after three despatches of men, he ventured to go to the abode of Samuel on a cruel errand. Hitherto Saul appeared to be fighting solely against David; but now that the mysterious spirit of prophecy came upon his messengers and rendered them harmless, it ought to have been obvious to him that in persecuting David he was at war with God. The knowledge of this mysterious restraint on them could not but add to his mental confusion, though it was not sufficient to the subjugation of his wild passion. Yet Saul was not bereft of reason; and could he have travelled to Ramah on such an errand without passing in review events prior and subsequent to his last intercourse with Samuel? ( 1 Samuel 15:26-35 ). Must he not have gone back in thought to the fearful day when the prophet declared the doom of his reign; the earlier days when as king he received the cheers of the people and the instructions of the prophet ( 1 Samuel 10:24 , 1 Samuel 10:25 ); and the still earlier time when, fresh from his anointing, on meeting a band of prophets, the spirit of prophecy came on him and turned him into another man? ( 1 Samuel 10:5-9 ). And now, after long separation, he was drawing near to that revered man of God and the company of the prophets, not the former Saul, full of hope and courage, but a man sinking deeper and deeper in sin, and with only the courage bred of remorse. If he was to be restrained and rendered harmless, what more natural method—more in harmony with the characteristics of the age and locality, and the psychological facts—than that for a season the old prophetic excitement should come upon him? It is no solitary fact that the mental and moral atmosphere of a place exercises power over men. The main truth, however, is that God restrains. Divine restraint enters into all things. The nature of things is but their limit assigned by God. The original relation of forces in the physical world is so settled by God that their interaction shall be bounded by. definite results. To every effect wrought out in the development of the material universe it has been virtually said, "Thus far shalt thou go, and no farther." Scripture makes known the restraint which God puts on' hearts and on moral beings. Lions dare not touch a Daniel. Evil spirits beg permission of Christ before they can go forth. Men sent to seize the Saviour were unable to fulfil their mission ( John 7:46 ), and soldiers were powerless in his presence ( John 18:5-6 ). The history of the Church and of individual Christian life brings out instances of the restraining power which silently lays hold of man and renders his enmity innocuous. "It shall not come nigh thee" ( Psalms 91:7 ) has often been verified. In all these instances we have but glimpses of that unseen Power by which in due time all principalities and powers, and whatever opposeth itself to God and his Church, shall be either turned unto him or deprived of their power of injury ( Isaiah 11:9 ; Isaiah 35:9 , Isaiah 35:10 ; 1 Corinthians 15:24-26 ; Philippians 2:9-11 ; Colossians 1:19 , Colossians 1:20 ; Revelation 21:22-27 ).

HOMILIES BY B. DALE

1 Samuel 19:1-7 . (GIBEAH.)

The proof of true friendship.

Adversity is the touchstone of friendship, as of many other things; and its experience, sooner or later, is certain. Notwithstanding the secret jealousy and plotting of Saul, the prosperity of David continued to increase; and at length, unable to endure the sight of it, he "spoke to Jonathan his son, and to all his servants, about killing David." Persons in high places are generally attended by some men who, like Doeg ( 1 Samuel 21:7 ; 1 Samuel 22:22 ) and Cush ( Psalms 7:1-17 ; inscription), are ready to carry out their evil wishes. The danger of David was now imminent. And with the revelation of it to him by Jonathan his troubles began. Whilst adversity shows the insincerity and worthlessness of false friends, it also shows the sincerity and worth of true. "In adverse hours the friendship of the good shines most." The proof of true friendship appears in—

I. THE STEADFASTNESS OF ITS ATTACHMENT . "Jonathan delighted much in David." Notwithstanding—

1 . Misrepresentation on the part of enemies. There can be no doubt that Saul spoke of David as treacherously aiming at the throne. The mouths of others were full of detraction and calumny, by which they sought to destroy him as with sharp swords ( Psalms 59:7 ).

2 . Urgent claims on the part of friends and kindred. A father's wishes are sometimes opposed to a friend's welfare.

3 . Self - interest. If David were spared Jonathan's accession to the throne would be jeopardised ( 1 Samuel 21:13 ). But true friendship stands the test. It "thinketh no evil" of a friend, will do him no wrong, nor admit the least feeling of jealousy or envy. The wintry storm only serves to strengthen its attachment. "Yet these two charges of inconstancy and of weakness condemn most men: either in their prosperity they despise a friend, or in his troubles they desert him" (Cicero).

II. THE FAITHFULNESS OF ITS COMMUNICATIONS . "And Jonathan told David," etc. ( 1 Samuel 19:2 , 1 Samuel 19:3 ).

1 . It reveals the whole truth and conceals nothing. "If you think any one your friend in whom you do not put the same confidence as in yourself you know not the real power of friendship" (Seneca).

2 . It gives the best counsel in its power.

3 . It promises aid as it may be needed.

III. THE SELF - DEVOTION OF ITS ENDEAVOURS . "And Jonathan spake good of David," etc. ( 1 Samuel 19:4 , 1 Samuel 19:5 ).

1 . It undergoes personal risk in undertaking the cause of a friend.

2 . It makes earnest entreaty on behalf of the absent one; asserting his innocence, enumerating his services, setting forth his claims upon gratitude and esteem, and remonstrating against his being injured "without cause" ( 1 Samuel 19:5 ; John 15:25 ).

3 . It shows a prudent and respectful regard for those whom it wishes to influence. In Jonathan prudence and principle were combined. "Prudence did not go so far as to make him silent about the sin which Saul was purposing to commit; principle was not so asserted as to arouse his father's indignation" (W.M. Taylor).

IV. THE VALUE OF ITS ACHIEVEMENTS . "And Saul hearkened," etc. ( 1 Samuel 19:6 , 1 Samuel 19:7 ). "How forcible are right words!" Even the heart of Saul is moved, and his better feelings gain the ascendancy. How often by a generous and prudent attempt at peace making is—

1 . A threatening evil averted.

2 . A reconciliation, of the alienated effected.

3 . Intercourse between friends renewed, "as in times past." "Blessed are the peacemakers," etc. ( Matthew 5:9 ). "There are four, young man" (says an Eastern sage), "who, seeming to be friends, are enemies in disguise—the rapacious friend, the man of much profession, the flatterer, and the dissolute companion These four, young man, are true friends—the watchful friend, the friend who is the same in prosperity and adversity, the friend who gives good advice, and the sympathising friend" ('Contem. Rev.,' 27:421).—D.

1 Samuel 19:8-18 . (GIBEAH.)

David's escape from court.

"And David fled, and escaped that night" ( 1 Samuel 19:10 ). "There was war again" ( 1 Samuel 17:1-58 .; 1 Samuel 18:5 , 1 Samuel 18:30 ), victory by David again, an evil spirit upon Saul again ( 1 Samuel 16:23 ; 1 Samuel 18:10 ); and, as David once more sat in the palace, "playing with his hand," the king not merely brandished his spear as before, but hurled it at him. It was his last attempt of the kind. After what had taken place he might not be trusted again; and David fled, first to his own house, and during the night from the city. It is one of the memorable nights of the Bible.

1 . That night was the commencement of his open persecution by Saul, and of the long and varied troubles he experienced as an outlaw. He had been at court some three or four years, and now at three and twenty went forth to his seven years' wanderings ( 2 Samuel 5:5 : "He lived seventy years"—Josephus).

2 . That night was, as is commonly thought, the occasion of the composition of the first of David's psalms . PSALM 59; 'the refuge of the persecuted,' "is perhaps the oldest of the Davidic psalms that have come down to us" (Delitzsch). It is not necessary to suppose that it was actually written on the night of his escape. The thoughts and feelings then entertained may have been penned subsequently; perhaps while he continued at Ramah with Samuel and "the prophets" ( 1 Samuel 19:18 , 1 Samuel 19:20 ). Other psalms have been referred by some to the same occasion—viz; Psalms 6:1-10 ; Psalms 7:1-17 ; Psalms 11:1-7 . "His harp was his companion in his flight, and even in the midst of peril the poet's nature appears which regards all life as materials for song, and the devout spirit appears which regards all trials as occasions of praise" (Maclaren). How wide and deep was the stream of sacred song of which this was the commencement!

3 . That night afforded one of the most remarkable instances of the protecting and guiding providence of God by which the life of David was manifestly ordered. Notice—

I. HIS DANGER , and the anxiety and distress by which it was naturally attended (verses 11, 14, 17, compared with Psalms 59:1-17 .). Adversity—

1 . Often follows closely upon prosperity. In the morning David occupied a position of high honour as the king's son-in-law, the successful general, the popular hero; at night he was hiding in secret and fleeing for his life. Vicissitude is the law of life; and none, however exalted, may boast of their security or continuance ( Job 29:18 ).

2 . Appears sometimes to fall most heavily upon the godly man. "Not for my transgression nor for my sin" ( Psalms 59:3 ). Why should it be permitted? To test, manifest, strengthen, and perfect his character. David had been tried by prosperity, he must also be tried by adversity.

3 . Is due, in great measure, to the opposition and persecution of the ungodly. What a picture is here presented of the enemies of David, "when Saul sent messengers, and they watched the house to kill him"! ( Psalms 59:3 , Psalms 59:6 , Psalms 59:14 ). And what a revelation does it make of the wickedness of the human heart, which was consummated in the crucifying of the Lord of glory! "As then he that was born after the flesh," etc. ( Galatians 4:29 ). The conflict is renewed in every age and in every individual life. "All that will live godly," etc. ( 2 Timothy 3:12 ).

4 . Leads the good man to more entire trust in God and more earnest prayer. This is one of its chief purposes.

"Deliver me from mine enemies, O my God!…

O Jehovah, God of hosts, God of Israel! ....

O my Strength, on thee will I wait,

For God is my Fortress?'

5. Is never so bitter to him as trouble to the wicked, for he has peace within and undying hope. How different was it with David in this respect from what it was with Saul]

6 . However long the good man may suffer from the persecution of the wicked, his deliverance is certain for "God is Ruler in Jacob," etc. ( Psalms 59:13 ). "By him actions are weighed."

II. HIS DELIVERANCE (verses 11, 12, 17, 18). The interposition of Providence, to which it was due—

1 . Is not made without the watchful and diligent use of appropriate means. David did not presumptuously wait in the palace or his own house, but availed himself of the opportunity of escaping. "When they persecute you," etc. ( Matthew 10:23 ).

2 . Is shown in turning to good what was meant for evil. The snare that was woven for his soul ( 1 Samuel 17:21 ; 1 Samuel 17:11 ; Psalms 59:3 ) aided his escape.

3 . Often fills the wicked with disappointment and confusion when most confident of success (verse 17).

4 . Provides a home for the good man when driven out of their society. "Came to Samuel and told him all," etc. That night he was received by his revered friend, to whose instructions he had doubtless often listened; and with whom else could he have found such sympathy and shelter?

5 . Causes him to render praise to God.

"But, as for me, I will sing of thy strength,

Yea, I will shout aloud of thy mercy in the morning;

For thou hast been a Fortress to me,

And a Refuge in the day when I was in distress:

O my Strength, unto thee will I harp,

For God is my Fortress, my merciful God."

6. Conduces to the benefit of many. These Psalms of David—the result (under "an unction from the Holy One") of his distresses and deliverances—are among our greatest spiritual treasures. "They are for all time. They never can be outgrown. No dispensation while the world lasts and continues what it is can ever raise us above the reach or the need of them. They describe every spiritual vicissitude, they speak to all classes of minds, they command every natural emotion. They are penitential, jubilant adorative, deprecatory;—they are tender, mournful, joyous, majestic;—soft as the descent of dew; low as the whisper of love; loud as the voice of thunder; terrible as the almightiness of God ["(Binney, 'Service of Song in the House of the Lord').—D.

1 Samuel 19:11-17 . (GIBEAH.)

Michal.

The women mentioned in the Books of Samuel are, for the most part, distinguished for their eminent piety. But what shall be said of Michal, the wife of David? She was a daughter of Saul, inherited much of his temperament and disposition, and (unlike Jonathan) was without the religious principle by which they might have been controlled and sanctified. She was—

1 . Impressionable and impulsive. Fascinated by his personal appearance and popularity, the young princess "loved David," and made no secret of her affection; but she does not appear to have perceived anything of his highest qualities. The relation of husband and wife, no less than that of friends, is firmest when sanctified by common faith and love toward God.

2 . Capable of a noble action. Under the influence of strong feeling she warned David of his danger and aided his escape, at the risk of her own life.

3 . Designing and deceptive. Her quick wittedness devised the means of escape, deceived the messengers of Saul to gain time, and invented a ready story to disarm her father's wrath. Her fear of her father was greater than her love for truth; and her love for her husband greater than her hatred of sin. "She could tell lies for David, but she had not the courage and the faith to go with him into suffering, or to tell the truth for him" (W. M. Taylor).

4 . Superstitious. Teraphim ( 1 Samuel 15:23 ). See Bible Dictionaries. It is not said that David knew of her possession of these idolatrous objects.

5 . Changeable and wayward. During the wanderings of David she was given in marriage to Phalti, apparently without reluctance ( 1 Samuel 25:44 ); and (as appears when restored to David) "she had evidently gained his affections; he most likely had won hers" ( 2 Samuel 3:16 ).

6 . Proud, jealous, and scornful. Proud of her birth and rank, jealous of her rivals, Abigail and Ahinoam, and scornful toward her husband. "She despised him in her heart."

"Preceding the blest vessel, onward came,

With light dance leaping, girt in humble guise,

Israel's sweet harper; in that hap he seemed

Less and yet more kingly. Opposite

At a great palace, from the lattice forth

Looked Michal, like a lady full of scorn

And sorrow" (Dante, 'Purg.' 10.).

7. Unspiritual, and destitute of sympathy with the feelings of boundless gratitude, joy, and adoration expressed before the Lord.—D.

1 Samuel 19:20 . (RAMAH.)

Samuel the president.

Of Samuel one more glimpse is afforded before his life closes. After his separation from Saul he appears to have devoted himself to the training of a body of younger men to carry on his prophetic work. The flight of David to him shows that an intimate relationship had previously subsisted between them. He went to him for counsel and sanctuary, and the intercourse of the young hero with the old prophet is full of suggestion. Samuel might have advised him to make armed resistance against the godless tyranny of Saul; in which, with his great popularity, he might have succeeded, but only at the cost of a long and ruinous civil war. As at the rejection of Saul he avoided violent measures m support of the theocracy, so now he counselled the same course, and took David with him from his own house to Naioth (dwellings), or the common residence of "the company of the prophets" ( 1 Samuel 10:10 ), in the neighbourhood of Ramah. It was the chief home of order, light, and religion; the centre of spiritual influence. "He found there only temporary safety, indeed, from Saul's persecution, but abiding consolation and strength in the inspired prophetic word, in the blessings of the fraternal community, and in the consoling and elevating power of the holy poetic art, whereby he doubtless stood in peculiarly intimate connection with the community" (Erdmann). "God intended to make David not a warrior and a king only, but a prophet too. As the field fitted him for the first and the court for the second, so Naioth shall fit him for the third (Hall). How long he continued is not stated; but, on hearing of his refuge, Saul sent three times to take him by force, and ultimately went himself for the purpose. The messengers found an assembly ( lahak, used here only, probably by a transposition of letters, i.q. kahal— Gesenius) of prophets engaged in religious exercises under the presidency of Samuel. It is not necessary to suppose that the service, which may have had a special character, was conducted in a large hall, though there may have been such; it was probably in the open air, and capable of being seen and heard from a distance ( 1 Samuel 19:22 ). With respect more particularly to Samuel, notice—

I. HIS HONOURED POSITION —"standing as appointed over them," or as leader; not probably appointed by any official act of theirs, but generally recognised and honoured, and directing their holy exercises. The honour in which he was held was due to—

1 . The pre-eminent authority he possessed as a prophet of the Lord ( 1 Samuel 3:19 ).

2 . The high character he had so long sustained in that office, and the course of labour he had pursued.

3 . The special work he had accomplished in gathering around him such young men as seemed to be qualified by their gifts and piety to act as prophets in Israel, and forming them into a school or college of prophets. He was the venerable founder of their order, and reaped the reward of his labours in their reverence and affection, and still more in their devotion to Jehovah and their zeal for his honour.

II. HIS PROPHETIC ASSOCIATES . They were '"prophets," not "sons" or disciples "of the prophets" ( 2 Kings 2:3 ), who seem to have occupied in later times a more dependent and inferior position. They were a union or free association of men "endowed with the Spirit of God for the purpose of carrying on their work, the feeble powers of junior members being directed and strengthened by those of a higher class" (Kitto, 'Cyc. of Bib . Lit.'). Among them probably were Gad ( 1 Samuel 22:5 ; 2 Samuel 24:11 ), Nathan ( 2 Samuel 7:2 ; 2 Samuel 12:1 ), and Heman, the grandson of Samuel ( 1 Chronicles 6:33 ; 1 Chronicles 25:5 ; "the king's seer," etc.).

1 . They had been under his instruction in the knowledge of God and his law, and, as subservient to this, in reading and writing, poetry, music, and singing. "Education is not a panacea for all human ills, but it is an indispensable condition both of individual and of national progress" ('Expositor,' 3:344).

2 . They were in sympathy with his purposes concerning the true welfare of the people of Israel, and strove to carry them into effect. They formed "a compact phalanx to stand against the corruption which had penetrated so deeply into the nation, and to bring back the rebellious to the law and the testimony" (Keil).

3 . They were endowed, like Samuel himself, with a peculiar measure of the Divine Spirit for the accomplishment of their work. By his influence they were drawn together, variously gifted, and sometimes impelled to ecstatic utterances.

III. HIS DEVOUT OCCUPATION . He presided over the prophets, and took part with them in "prophesying," or uttering with a loud voice the praises of God. His last recorded act was one of worship, and under his influence David's intense love for public worship was probably acquired. The service was—

1 . Accompanied with music (as in 1 Samuel 10:10 ). "A principal part of their occupation consisted—under the guidance of some prophet of superior authority, and more peculiarly under the Divine influence, as moderator and preceptor—in celebrating the praises of Almighty God, in hymns and poetry, with choral chaunts, accompanied by stringed instruments and pipes" (Lowth).

2 . Edifying. Whilst their utterance expressed their inward feeling, it was also the means of teaching and exhorting one another, and of "awakening holy susceptibilities and emotions in the soul, and of lifting up the spirit to God, and so preparing it for the reception of Divine revelations."

3 . United. which tends by the power of sympathy to intensify feeling, strengthen faith, enlarge desire, and perfect those dispositions in connection with which worship is acceptable to God.

IV. HIS POWERFUL INFLUENCE . "The Spirit of God came upon the messengers," etc. The immediate effect was to transform these men, to protect David from their power, and to afford a sign of the opposition of God to the designs of Saul. More generally, the influence of Samuel was put forth in and through the "company of prophets" for—

1 . The maintenance of the principle of the theocracy, which was imperilled by the conduct of Saul. The prophets were its true representatives and upholders in every subsequent age.

2 . The elevation of the people in wisdom and righteousness. Their work was to teach, reprove, and exhort those with whom they came into contact; and "through such a diffusion of prophetic training the higher truths of prophecy must have been most rapidly diffused among the people, and a new and higher life formed in the nation" (Ewald).

3 . The preparation of men for a better time—the advent of Christ, the outpouring of the Spirit, and the proclamation of the gospel. The prophets, not the priests, were the true forerunners of the gospel ministry.—D.

1 Samuel 19:22-24 . (RAMAH.)

The meeting of three remarkable men.

This appears to have been the only occasion on which Samuel, Saul, and David were present at the same time and place. The meeting was a notable one, and may be compared with others ( Exodus 10:16 ; 1 Kings 18:16 ; Acts 25:24 ). Besides the three men just mentioned, there was also present One infinitely greater, and, although invisible, his power was displayed in a marvellous manner. Considered in relation to the Divine power , the narrative sets before us—

I. AN AGED PROPHET IMBUED WITH FEARLESS DIGNITY . His danger was great. What Saul might do may be judged from the fear which Samuel expressed on a former occasion ( 1 Samuel 16:2 ), and from what he actually did not long afterwards ( 1 Samuel 22:18 , 1 Samuel 22:19 ). But the prophet went on with his holy service calm and undismayed. He was inwardly sustained by Divine power, as others have since been in danger and suffering ( Acts 16:25 ). Such fearlessness is possessed by God's servants in connection with—

1 . A firm persuasion that they are in the path of duty. They have within "a peace above all earthly dignities, a still and quiet conscience." If conscience "does make cowards of us all," it also makes us heroes. And

"He that hath light within his own clear breast

May sit in the centre and enjoy bright day;

But he that hides a dark soul and foul thoughts

Benighted walks under the midday sun" (Milton, 'Comus ').

2. A vivid realisation of the presence and might of the Lord. Faith "sees him who is invisible" and "the mountain full of horses and chariots of fire" ( 2 Kings 6:17 ).

3 . A strong assurance of deliverance from their adversaries.

II. A PERSECUTING MONARCH TURNED INTO A HARMLESS ENTHUSIAST . The Divine power was exerted first upon Saul's messengers and then upon himself. In a somewhat similar manner, if not to the same extent, it is often exerted upon evil and persecuting men—

1 . In connection with the utterances of the praises of God by his servants ( 2 Chronicles 20:22 ; Psalms 149:6 ). Instances are not unknown in which "one that believeth not" has come into their assembly, and, hearing their praises, has fallen down on his face and worshipped God ( 1 Corinthians 14:24 , 1 Corinthians 14:25 ). This was not the first time that Saul was so affected, and the recollection of his earlier experience had probably some influence upon him. But then it was a sign that the power of God was for him, now that it was against him.

2 . In order to restrain the wicked from carrying out their evil designs. He who holds the hearts of men in his hand thereby says, "Do my prophets no harm" ( 1 Chronicles 16:22 ).

3 . In order to restore them to the right way. It was to Saul more than a warning that he was fighting against God. "He was seized by this mighty influence of the Spirit of God in a more powerful manner than his servants were, both because he had most obstinately resisted the leadings of Divine grace, and also in order that, if it were possible, his hard heart might be broken and subdued by the power of grace. If, however, he should nevertheless continue obstinately in his rebellion against God, he would then fall under the judgment of hardening, which would be speedily followed by his destruction" (Keil).

III. AN INNOCENT FUGITIVE RESCUED FROM IMPENDING DESTRUCTION . David was saved from the hand of Saul, and even (as it would appear) formally reconciled to him ( 1 Samuel 20:18 , 1 Samuel 20:27 ). The putting forth of the power of God was to him—

1 . An indication of the varied and abundant resources of God to protect in the greatest peril.

2 . An assurance of Divine approbation in the way of trust and obedience.

3 . An encouragement to patient endurance. He might be tempted to reach the goal for which, as he was now probably fully aware, he was destined ( 1 Samuel 20:15 ; 1 Samuel 23:17 ) by violent measures; but ever as he thought on this scene, together with the counsel and the whole course of the venerable prophet, he would feel that "the way of order is the best."

"The way of order, though it lead through windings,

Is the best. Right forward goes the lightning

And the cannon ball; quick, by the nearest path,

They come, opening with murderous crash their way

To blast and ruin! My son, the quiet road

Which men frequent, where peace and blessings travel,

Follows the river's course, the valley's bendings;

Modestly skirts the cornfield and the vineyard,

Revering property's appointed bounds,

And leading safe, though slower, to the mark"

(Schiller, 'Wallenstein').

D.

HOMILIES BY G. WOOD