1 Samuel 21:10-15

Uncertain light.

The facts are—

1 . Arriving at Nob, David quiets the suspicions of Ahimelech by stating that he was on the king's secret business.

2 . On this ground he asks for and obtains hallowed bread to appease his hunger, and the sword of Goliath.

3 . Doeg the Edomite, being detained there that day, is observant of David's proceedings. Hitherto David had held position as an officer in Saul's household or in the army, and therefore, despite Saul's private jealousy, had a right to the respect and protection of every man. Henceforth loyalty to Saul meant death to David. Therefore the paternal home at Bethlehem was out of the question, and there were reasons for not compromising Samuel with any appearance of open revolt. To a devout mind it was natural under these circumstances to flee to the sanctuary, and there seek solace and aid. The narrative relates how good and evil were blended in the conduct of the man of God at this critical juncture, and it suggests for consideration several important truths.

I. THE HIGHER LAWS OF LIFE . David desired the shewbread to appease his hunger, and the priest in charge at first objected to the request on the plea that it was contrary to the ceremonial law to give it to him. The fact that David, a devout and reasonable man, ventured to ask for it, combined with his argument on the priest's own ceremonial principles ( 1 Samuel 21:5 ), shows that he perceived the existence of a law which rose above the ceremonial. Some would perhaps regard David's action as typical of the prerogatives of the real King and Priest of Zion, and even interpret his statement about the "king's business" as a spiritual enigma, pointing to the "Father's business" which Christ was commissioned to accomplish ( Luke 2:49 ; John 17:4-9 ). But, at all events, it is certain that our Saviour regarded David's request and the response of the priest as indicative of the subordination of a lower to a higher law ( Mark 2:24-28 ). To save and sustain the life of a man, though a fugitive, was more important than the observance of a ritual. This subordination of law runs through all things, till we come up to the highest—that of supreme love of God. Health, and even life, may have to be set aside for the assertion of a moral principle. Hence the paradox ( Matthew 10:39 ). Class distinctions, official relations, domestic claims, and private rights may be, in seasons of extreme national peril, entirely ignored for the maintenance of public safety. On this principle it is that attention to the affairs of this life, though right and good, is to yield to the higher obligation of regard to eternal things; and deference to self—one of the most important of laws—must give way when Christ claims submission to his yoke, the submission of love. Thus it could be shown how entirely in harmony with the scientific principle of interaction and subordination of laws is the cardinal teaching of the gospel.

II. WEAKNESS IN EMBARRASSMENT . The embarrassment of David was great, and not unlike what many fall into when called to high service for God. He was evidently under the impression that he was being led by God to some service for Israel not yet explicitly revealed (cf. 1 Samuel 16:13 ; 1 Samuel 17:26 , 1 Samuel 17:45 ; 1 Samuel 19:18-24 ; 1 Samuel 20:13-15 ). At the same time he had neither the will nor the thought to rise in revolt, nor would Samuel or Jesse encourage it; yet, without home, friend, or covering, whither could he flee, and what do? To aid him would be deemed by the enraged king as treason. Under these circumstances, as a devout man, he naturally fled from his hiding place to the sanctuary at Nob. But the considerations which hindered him from compromising Samuel, Jesse, and Jonathan also operated with him to save Ahimelech from the cruel suspicion of Saul. Hence, for covering the priest as well as for saving life, he fabricated the falsehood.

1 . God's service and approval afford us no exemption from embarrassment. No man was ever more truly called to service and more distinctly approved than was David, and it is difficult to find in history a case of more undeserved and painful embarrassment. The Psalms, especially 7; 10; 13; 35; 52; 54; reveal how keenly he felt his position. Those who think that the service of God is free from cares and trials know little of history and life. The Apostle Paul had his full share, though chief of apostles ( 2 Corinthians 11:23-28 ). The purifying fires easily enkindle in this world. There are materials for them in domestic affairs, in business, in the developments of private experience.

2 . The causes of weakness in embarrassment are often traceable. If we fall, as did David, it is because of either—

3 . Education may have impaired our moral perception in reference to some actions. Custom does in one age tolerate what in another is abominated. Good men have bought and sold slaves. In David's time the tongue that lied for bread may have committed only a venial offence.

4 . There may be too much inventiveness in seeking an outlet from embarrassment. It is possible to think and scheme too much, not leaving to God that which in our desperate need always belongs to him. In this state of mind evil suggestions are sure to arise, and they lay hold of the spirit just in proportion as, in extreme self-reliance, we lose trust in God. Our Saviour seems to have this in view in Matthew 6:25-34 .

5 . It is possible that amidst the pressure of life we do not keep near enough to God. Possibly David had been too hurried and worried by the purely human aspect of affairs to have strengthened his faith by fellowship with God. The soul, as in the case of Peter, is weak if it fasts too long, as is the body when bread fails.

III. THE PRESENCE OF AN UNFRIENDLY EYE . Doeg the Edomite was present, and David's conduct was noted. Little sympathy had this proselyte with the lofty aspirations of the "anointed;" great his pleasure in revealing to Saul anything gratifying to his wicked malice. The lesson is obvious. The servants of God live in the midst of a "perverse generation," and any inconsistencies, in their conduct are. sure. to be used against them. Some men take unusual delight in detecting the frailties of professing Christians, as though these were an excuse for their own habits. Deeds which attract no attention in other men become conspicuous in Christians, because of the utter contrast with their holy profession ( 1 Timothy 6:1 ; Titus 2:4-8 ).

IV. A PARALLEL AND A CONTRAST . There is a singular parallel in many of the circumstances of David's life at this period and those of our Saviour's. David, the anointed, was destined to work out a great issue for Israel, but for years carried the secret in his own breast, and was now despised, persecuted, unsustained openly by any in authority, without food, shelter, and visible means of defence, and, moreover, exposed to strong temptations arising out of his sorrows. And so the "Anointed of the Lord," later on, kept for a longwhile the purpose of his life in his own heart, and only by degrees unfolded it to men. He also was despised and rejected of men; unrecognised by the authorities; cruelly persecuted, being charged with motives and intentions most base; not knowing "where to lay his head;" without means of defence against physical injury; and not unacquainted with hunger and weariness. No wonder if the Psalms which assert the "righteousness" of David ( Acts 2:29-31 ; 2 Peter 1:21 ) shadow forth the "righteousness" of the "Holy One" ( Acts 2:27 ) and his more glorious triumph. But the contrast is manifest. David in poverty and distress trusts in God, but not perfectly. He proves his frailty in common with all others. He knows the shame and bitterness of sin. Not so the Christ. He would have no recourse to expedients for obtaining bread or relief from apprehension ( Matthew 4:2-4 ; Matthew 26:38 , Matthew 26:39 , Matthew 26:50 ). "Of the people there was none with him." "He trod the winepress alone." But in all things he was "holy, harmless, undefiled, and separate from sinners." In the deepest sense, therefore, do we see the appropriateness of the reference of the Psalms to him in all ascriptions of right and dominion by virtue of purity and righteousness ( Psalms 24:3-10 ). Not in David, but in Christ is the solution of the grandest language of the Psalms. How impossible of solution are the problems when men eliminate the inspiration of the Holy Ghost from the Old Testament!

General lessons : —

1 . We should be careful to avoid such a rigid adherence to useful and approved ordinances and arrangements as might deprive the poor and needy of spiritual nourishment. This danger attends some Church regulations.

2 . It should be laid down as a rigid rule that no embarrassment, no perils from men, should ever justify even the thought of deception or wrong. Such a principle engrained into the soul will be a "breastplate of righteousness."

3 . The prime consideration in times of peril is to commit our way to God, and be willing if need be to suffer and die.

4 . We are justly indebted even to the failures of good men; for, out of the bitter review of their sins, they have borne testimony to the value of righteousness and the blessedness of trusting in God. Hence many of the Psalms.

5 . We should guard against partiality in judging of the weakness of good men; for an occasional falsehood may be shocking to a man who thinks little of his own habit of backbiting or self-righteous censoriousness.

6 . It requires many righteous deeds to remove the bad impression created on unfriendly observers by one indiscretion.