1 Samuel 23:6-12

Misinterpretation and miscalculation.

The facts are—

1 . The moral position of David at Keilah is strengthened by the presence of Abiathar with the ephod.

2 . Saul, believing David to be shut up in the city, prepares a force to lay siege to Keilah.

3 . David, aware of this, has recourse to the ephod, and asks through Abiathar whether Saul was really coming, and whether, in case he came, the men of Keilah would give him up to Saul.

4 . He receives an affirmative reply to each inquiry. We have here two men moving in opposite lines and under totally diverse principles, yet each making reference to God in relation to his own conduct—a fair illustration of the intelligent and the ignorant use made of religious language and sentiments in human affairs. And while David in the deep earnestness of his soul seeks through the appointed means to know the will of God, and Saul in his infatuation concludes God to be on his side, the Eternal reveals his knowledge of the secret tendencies of men and his tender regard for the upright in heart. The actual conduct of Saul and the hypothetical conduct of the men of Keilah suggest the misinterpretation of conduct and the miscalculation consequent thereon. No doubt the action of an energetic man at the head of a band of followers might cause uneasiness to a monarch whose hold on the people was not very strong, and consequently the movement of David, viewed at a distance and considered irrespective of his known character, might suggest the thought of an attempt to ingratiate himself with the nation, and gain a position from which a blow might, with greater chance of success, be struck at the throne. Saul's interpretation of the attack on the Philistines, and consequent entry into Keilah, was either that David was carrying on a freebooting expedition from mere love of plunder and exploit, or that, under cover of aiding the oppressed, he was entering upon active hostilities against himself. He could not conceive of such an act as compatible with friendliness to himself, and called forth by pure regard for the honour and freedom of Israel, patriotic hostility to the national foe, generous sympathy for the weak, and readiness to benefit sufferers, even though in so doing a man should pursue a course open to the possibility of being misunderstood. The Saul of this date was not the Saul who once ( 1 Samuel 11:1-8 ), with large-hearted patriotism and generous impulse, rescued the men of Jabesh from the power of Nahash the Ammonite. Hence his misinterpretation of David's conduct. But thought and action are closely allied, and a false view of things is the basis of a miscalculation of the results of action when we proceed to carry out a purpose. So reversely did Saul now read all the lessons of the past few years in the life of David and himself as to comfort himself with the belief that God, in the order of his providence, was now shutting up David in a city in order that Saul might take and slay him. This phenomenon of a morally diseased nature is worthy the study of Christian men, and may well make the resolutely impenitent to stand aghast at their possible madness. Quem Deus vult perdere. Miserably did Saul miscalculate the course of events. God does not act for men because their wishes are made a substitute for knowledge. Generalising the truth involved in the case of Saul and David, we may notice—

I. That MISINTERPRETATION AND MISCALCULATION ARE COMMON IN THE AFFAIRS OF MEN . It is a truism that men make mistakes; but making mistakes is not always identical with misinterpretation of human conduct, and the false reckoning proceeding therefrom. There is a too prevalent opinion among certain classes of men that they do understand their fellows, and, by the exercise of keen observation, can avoid the error of referring actions to wrong motives. On the other hand, there are ingenuous minds that imagine that no one will ever think of referring their conduct to an origin other than that which is so clear and pure to their own conscience. Such persons need to be instructed. The question may be raised whether, even in the most holy and blessed society of intelligent beings, there is ever a sufficient capacity in one mind to unravel and ascertain perfectly the secret springs of action in others. We each, some time or other, have to bear the frown and condemnation of our fellow creatures, because what we do is not associated, in their judgment, with the motives which are clear in our consciousness; and in so far as they have to calculate on the issue of the conduct misjudged, error is inevitable. The Bible affords notable instances of misinterpretation and miscalculation. We have seen how Hannah's heart was misread by Eli ( 1 Samuel 1:14 ). The Apostle Paul was supposed by false brethren to display zeal for Christ for reasons utterly alien to his nature. The rejection of Christ by the Pharisees was the practical form of their interpretation of his words and deeds. Some of the bitterest trials of private life consist in generous, true hearts having to bear the consciousness that suspicion and distrust are meted out to them when, were all known, love and confidence would abound. In like manner the false reckonings of men are manifold. Every one calculates amiss when he has laid a false foundation in a partial or wrong reading of character. True prophecy, in relation to what will come of the conduct of those we criticise, can only proceed from a just estimate of their moral position. Saul was a false prophet when he predicted that God would now deliver David into his hand. No laws exist for bringing events to pass so that they shall harmonise with our estimate of men. "God hath forsaken him," may be said of a David; but the false judgment of his desert will not destroy the loving kindness which endureth forever. On the basis of their interpretation of Christ's character and conduct men esteemed him "smitten of God and afflicted," and calculated that the silent tomb would put an end to his influence in the world. Those who contend with a holy, Christ loving people, whose spiritual principles are not appreciated, forget that they are embarked in a war against the mightiest forces that operate in the universe.

II. That MOST OF THE MISINTERPRETATIONS AND MISCALCULATIONS OF LIFE ARE TO BE REFERRED TO A DOUBLE ORIGIN . The source of these evils is partly intellectual and partly moral. Saul understood not David and miscalculated the issue of his entering Keilah because of his defective knowledge of human nature and of the order of Providence. In his case, however, apart from radical narrowness of mental range, his mind was injured, with respect to the normal exercise of his intellect, by the moral disturbance consequent on his dreadful alienation from God. He furnishes a typical instance of what may be regarded as the power of the moral state over the intellectual faculties—fearfully suggestive of what demented, shrivelled beings men may become should they in another life still be under the domination of a masterful aversion to God. The liability of every man to fall into the evils of misinterpretation should induce attention to the twofold cause in ourselves. The intellectual cause is often seen in a radically defective know]edge of human nature and its possibilities; in a structure in the mind of rigid lines of conduct, based on a narrow experience; and in a partial acquaintance with the actual facts connected with the case on which judgment is exercised and reckonings are made. The moral cause is often more subtle in operation, and therefore more difficult of detection; but frequently it appears in the morally wrong act of applying our limited power to questions not fairly within their reach, in the obstinate tendency to make the possibly imperfect governing principles of our own life the infallible tests by which all conduct is estimated, in the embittered spirit with which we contemplate the course of events, and in the active presence of envy, jealousy, suspicion, and selfishness. As a rule, moral causes have more influence in determining our judgments of conduct and character, and in calculating the issues of action, than intellectual. It is easy to believe what we wish, and to see evil where we cherish ill will. A very pure, loving soul will avoid errors where others of superior intellect will fail; for purity and love will hold the will back from judgment on uncertain data, and will also, by a sort of moral intuition, recognise goodness where less spiritual natures would not discriminate.

III. That THE EVILS INCIDENT TO MISINTERPRETATIONS AND MISCALCULATIONS ARE OF BOTH SHORT AND LONG DURATION . The evils are twofold—those affecting the injured and those attaching to the wrong doer. David and Saul suffered by Saul's errors. It is true some of the evils affect both for the same time, such as the mutual distrusts, the alienations, the loss of cooperation which inevitably attend the misreading of character and conduct; and it is impossible to estimate the grievous loss to the world arising from this source. But in instances such as that of David and our Saviour, and of all truly good, the injury on their side is soon removed; for Providence so orders events that what was hidden becomes revealed, and their righteousness shines forth as the light, and their judgment as the noon day ( Psalms 37:28-40 ). The day of judgment will, to many, be a day for lifting up their head with joy. On the other hand, in so far as we are governed by the tendencies which induce wrong judgments, so far and so long our whole nature is impaired and debased. Indeed, the sum total of our mental and moral wealth is lessened forever by the indulgence in wrong habits of this class; for we can never become the intellectually and morally perfect beings we should be had no energy, no faculty been perverted and abused. No amount of growth and development, after years of defective mental action, can overtake the position due to a healthful advance from the first. But especially will the evils be of long duration in the case of those who, by persistent, persecuting, false judgments, seek to harass and wound the children of God. The shame and the remorse of having bruised a tender heart or misjudged a holy character cannot easily die out. Saul's anguish of spirit consequent on his sin against David survived David's injury.

General lessons : — 1 . If we would escape undesirable judgments we should avoid, as much as possible, ambiguous actions and the appearance of evil.

2 . Nevertheless, in the cause of humanity we ought to be ready to act, even though men, not knowing our feelings, may misinterpret us.

3 . We should hold our judgment in strong reserve when but partial knowledge is within reach, even though plausible reasons appear to urge a criticism.

4 . Proper weight should always be allowed for the modifying influences of education, habit, and range of experience.

5 . We may take consolation in the knowledge that God weighs conduct in reference to its intention, and that he rules events so as to vindicate the just.

6 . If ever we have wronged another by harsh and wicked judgment, we are bound to make some amend by word or deed.

Undeveloped tendencies.

The second topic suggested by this section is evidently that involved in the predicted conduct of the men of Keilah under the circumstances specified in the inquiry of David. The service rendered by David to Keilah was such as gave him a just claim to their gratitude. No doubt zeal was abundant in expressing their obligation to him, and judging from appearances one might suppose that the men would be quite prepared to befriend him in case of need. In the early overflowings of gratitude for favours received men are wont to be strong and lavish in the expression of personal attachment and readiness to return kindness for kindness; and most certainly the men of Keilah, had they then been questioned as to the possibility of their ever casting aside one who had so generously befriended them in a time of sore distress, would each have felt inclined to say, "Is thy servant a dog, that he should do this thing?" But there was more in their complex human nature than they themselves imagined, and the sentiments ruling their will just then and creating agreeable words and kind intentions might, under new conditions, subside and give scope for the play of a different set of tendencies, kept by the present auspicious events in abeyance. David appears to have surmised the existence within their hearts of weaknesses which would not bear the strain of the tests that must be created by his sojourn in their city, and hence, not to be misled in so important a matter, he calls for the priest and makes special inquiry as to whether, in case Saul should come against the city, these men, now so grateful and devoted, would deliver him up. The answer which David received from the Searcher of hearts was to the effect that, should they be brought to the test, they would develop tendencies which gave no sign of present existence, and which if charged on them would probably be emphatically repudiated. Thus do we see how there may dwell in men, unconsciously to themselves, latent tendencies which, though repressed and rendered by present surroundings inoperative, are so real and patent as, under conditions yet to be created, to become the determinant powers in regulating conduct.

I. THE EXISTENCE OF UNDEVELOPED TENDENCIES IS A GENERAL FACT IN HUMAN LIFE . It is a truth that as we find ourselves in daily life we each possess a complex nature in which an inextricable interweaving of thought and feeling is the prominent feature. Every idea and feeling that has become an item stored in memory becomes a power in the subsequent course of our inner experience, even though not distinctly traceable. There are certain fundamental dispositions by which the great lines of action are decided, and minor feelings or sentiments which are tributary to them as servants and prompters. But experience proves that all contained within our nature cannot operate at once, and which of the inner forms of activity may be brought into exercise at any given moment depends on the influences brought to bear and the laws of association thereby set in operation. The tendency to shrink from pain and conflict found no occasion to indicate its presence when the entry of a victorious David into Keilah aroused sentiments of joy and gratitude. It is possible for a tendency to be apparently annihilated by the constant demand on a feeling or sentiment antagonistic with its nature. Hence men may often carry within them possibilities of action while ignorant of their reality, and they may: therefore, be induced to make professions and undertake obligations without reckoning on what may be aroused within when circumstances require the fulfilment of the obligations. Theories of conduct are held which may be belied by the hidden man of the heart when his unhappy hour for development comes. Are we not all now and then startled by the uprising from the unfathomed deeps of our nature of a hideous form which lets us see just enough of its unholy self to create distrust and fear that other powers of evil are there waiting to appear in actual life? The precautions employed in educating youth and the care bestowed on enforcing public sentiment proceed on the belief that the genus of ruin in young and old only await nourishment in order to gain a destructive ascendancy. Nor is the fact confined to what is evil. There are latent tendencies to good—to truthfulness, gentleness, generosity, chivalrous consideration, kindliness, and kindred virtues—which by reason of circumstances do not always find expression. There is a tender place in the hardest heart, though not often touched. Have we not seen a wordy an allusion, draw out feelings not supposed to have existence? And in many a Christian there is much more germinal goodness than is developed in outer life. Christ shocked the complacent Pharisees by assuring them of the latent wickedness of their hearts, and the Apostle Paul urged Timothy to "stir up the gift" bestowed on him ( 2 Timothy 1:6 ).

II. THE RECOGNITION OF THE EXISTENCE OF LATENT TENDENCIES IS OF PRACTICAL IMPORTANCE IN ALL DEPARTMENTS OF LIFE . Our course through life is not regulated simply by what is known. A recognition of the unknown or at least undeveloped forces of our own nature ought to exercise considerable influence in the conduct we daily pursue.

1 . In our association with men . David clearly recognised the fact of certain undeveloped tendencies in the men of Keilah, and he discreetly dealt with that unknown factor by endeavouring to find out whether it would come into ascendancy. It should be a maxim with us that there is far more in the men we have to do with than appears in overt act and uttered sentiment, and this, without degenerating into a painful suspicion and cruel distrust, will enable us often to escape being placed within their power; and also, if our intention is to draw out their better qualities, will stimulate to that end.

2 . In our professed allegiance to Christ. It should be our rule to watch and govern ourselves in his name on the supposition that there lie within us on the one hand secret tendencies which, under favourable conditions of temptation, may, at least, embitter our life by a fearful struggle for the mastery, and possibly, in consequence of lack of resolution and forethought, for the time mar our character; and on the other hand tendencies germinal repressed, and scarcely conscious, which, if we bring to bear on our heart the warm light of his truth, will expand and assume in our outward life permanent forms of usefulness and beauty.

3 . In our work for Christ. Both the kind and character of Christian work are influenced by our recognition of the less manifest tendencies of human nature. It is noticeable how constantly Christ spake to the hidden thoughts and feelings of men rather than to the questions they raised and the attitude they professed to assume. A preacher may often effect most by directing his effort toward some unuttered and even deliberately suppressed sentiment of his hearers. In so far as our persistence in Christian work is concerned we have to consider not merely the value of the impulses and principles that make us earnest during the day of prosperity, but what weaknesses are inherent in us that may develop themselves in unwelcome proportions when trials and adversities threaten. The men of Keilab could sympathise with and swear by the "anointed" when no thought of Nob was present. We may count on this undeveloped factor as One of our best allies in Christian work. Beneath all the vices and superstitions of heathenism and all the shams and scepticism of modern civilisation there lies the hidden, slumbering sense of God and immortality.

III. IT IS GOD 'S PERFECT KNOWLEDGE OF ALL THE UNDEVELOPED TENDENCIES OF LIFE THAT RENDERS HIS GOVERNMENT SO STRONG AND HIS PROVISION FOR MAN 'S REDEMPTION SO WISE . This is included in the broad truth that there is nothing hidden from his sight. According to Psalms 139:1-24 , every incipient force—chemical and mechanical, moral and spiritual—in every point of space, through all the ages, has been and still is as clear to the eye of the Eternal, and as traceable in all its endless and intricate developments, as is the mighty sun that sheds its light on our earth. It is this knowledge of the undeveloped which lies at the foundation of prophecy, and renders it possible that, notwithstanding the developments resulting from adverse human wills, the great end for which Christ lived and died shall at last be attained. The warnings and admonitions, "here a little and there a little," for the guidance of our conduct; the form and variety of the promises; the ordinances of religion; the special features of the redemptive work effected by Christ—all these are adapted to the possibilities, and not merely to the present actualities, of human life. "He knoweth our frame." Hence the reasonableness of submitting our reason to his revelations.

IV. IT IS OUR WISDOM , IN ALL TIMES OF DOUBT , TO HAVE RECOURSE TO THE MEANS OF ASCERTAINING GOD 'S KNOWLEDGE OF THINGS . No doubt David speculated on the probable course of the men of Keilah should they ever be brought to decide between grateful attachment to him and the frown of Saul, and his general acquaintance with human nature may have inclined him to believe in their treachery when under the influence of fear. But as it was a question of his personal safety, and involved in that a question also of ultimately realising the great purposes of a Messianic kingdom, he wisely sought a solution of all doubts by a recourse to the available means of putting himself in possession of God's knowledge with reference to this particular matter. The knowledge which God has of the secret powers of the universe does in effect become ours when in any instance he condescends to make us acquainted with the result in which they will issue. A really wise man in seasons of uncertainty, when important interests are at stake, whether temporal or spiritual, will not rest with speculations on what may be; but will, like David, inquire of the Lord, so as to regulate his present action according to God's knowledge of what is inevitable. The means of ascertaining God's knowledge may vary with the case in hand; it may be by laying the candid mind open to direct Divine illumination, or by devoting special attention to the monitions of Providence, or by consulting the "lively oracles" which are to us the voice of God on great moral and religious matters. In one respect we are all in a position analogous to that of David; for there are intricate and hidden powers at work within and without which, when fully developed by the new circumstances that may arise, may have the effect of delivering us bound to a condemnation far more terrible than any Saul could pass on a captive David. Now it is a serious question to each whether this one enemy will ever gain power over us, and by what means its dominion can be escaped. In a case of such importance we cannot afford to trust to speculation and humanly grounded hope. We are permitted to inquire of God, who in his word and in the redemption provided in Christ has put us in possession of his knowledge of the undeveloped tendencies of sin in human nature, by assuring us that under certain conditions—our following our own independent course—we shall come into condemnation on the day of judgment, and that under other conditions—our self-surrender to Christ for pardon and renewal—we shall be not only free from that woe, but shall rise to sit on thrones of honour and power ( 2 Timothy 2:10-12 ).

Practical lessons : —

1 . Inasmuch as the great issues of life are determined by the mastery of one set of principles over another, it is very important to seek the expulsion or entire suppression of latent evil tendencies by the careful nurture of tendencies of opposite character, for the strength of principles is in proportion to their exercise.

2 . In so far as tendencies to evil lie within us, we should avoid unnecessary exposure to influences that may draw them into activity; and, reversely, we should seek those conditions of life that will aid the development of the good.

3 . Caution should be exercised lest we be misled in our estimate of what we can do in resisting evil inclinations by basing our calculation on circumstances hitherto helpful; for the men of Keilah, in the flush of David's achievement, and not yet threatened by Saul, were like Peter, who could fearlessly avow fidelity to Christ while he was present to inspire and cheer.

4 . The fact that in the emergencies of their life God gave specific replies to the inquiry of his chosen servants, because they were instruments of working out the great Messianic purpose, is encouragement to believe that he will give heed to every one whose life is devoted to the same issue, and who is equally sincere in prayer.

HOMILIES BY B. DALE

1 Samuel 23:1-6 . (HARETH, KEILAH.)

Public spirit.

"So David saved the inhabitants of Keilah" ( 1 Samuel 23:5 ). Another step in advance was now made by David. Whilst Saul (in addition to alienating the prophets, and well nigh exterminating the priests) failed to afford adequate protection to his subjects, David was called to defend them against the incursions of the Philistines. This was doubtless the chief purpose for which he was recalled from Moab to Judah. And he fulfilled it, in obedience to the direction of God, which he sought and received through Abiathar, who had come down to him "with an ephod in his hand." "For his conscience and his assurance of faith, as well as for the certainty and success of the whole undertaking, he needed the Divine authorisation; if he had not the sanction of the theocratic king, he must have that of God himself, since the question was of a matter important for the people of God and for the affairs of God's kingdom in Israel—war against Israel's hereditary foe" (Erdmann). His public spirit was—

I. INDICATIVE OF A NOBLE DISPOSITION . Some men are unduly concerned about their own convenience, safety, interest, and refuse to look beyond them. Others render public services from selfish motives. But the truly public spirited man, like David, possesses—

1 . An intense desire for the welfare of the people, to whom by Divine providence he is united by special ties, not contrary to, but closer and more immediately affecting him than those which unite him to all mankind.

2 . Genuine sympathy with the distresses of the weak, the injured, and the imperilled ( 1 Samuel 23:1 ). Their condition fills his heart with generous impulses, and makes him forget his own troubles.

3 . Supreme concern for "God's kingdom and righteousness," which inspires him with zeal against evil doers, and (along with his unselfish regard for his people) makes him willing to undergo labour, conflict, sacrifice, suffering, and death. "Be of good courage, and let us play the men for our people," etc. ( 2 Samuel 10:12 ).

II. DIRECTED BY THE DIVINE WORD ( 1 Samuel 23:2 , 1 Samuel 23:4 ) in—

1 . General principles, such as are contained in the commandment, "Thou shalt love thy neighbour as thyself" (Le 1 Samuel 19:18 ), and others of a similar nature ( Galatians 6:10 ; Philippians 2:4 ). In order that our love to the whole human race (included in the commandment in its widest sense) may be real and effectual, it must begin by the exercise of love toward those who are nearest to us and have the first claim upon us ( Psalms 122:6-9 ; Psalms 137:5 , Psalms 137:6 ; Luke 13:34 ; Luke 24:47 ; Romans 9:3 ).

2 . Particular precepts pertaining to the varied relationships, capabilities, and needs of men, as rulers, subjects, etc.

3 . Joined with numerous promises and encouragements to the performance of duty. If public spirit in the form of patriotism is not expressly enjoined in the New Testament, it is not without reason. "It was worthy of the wisdom of our great Legislator to decline the express inculcation of a principle so liable to degenerate into excess, and to content himself with prescribing the virtues which are sure to develop it, as far as is consistent with the dictates of universal benevolence" (R. Hall).

III. OPPOSED BY PRUDENTIAL FEARS . "David's men said unto him, Behold, we are afraid here in Judah," etc. ( 1 Samuel 23:3 ). They were not of the same mind as himself, had not a proper sense of their obligation, were unduly concerned about their own safety, and full of doubt and fear. But he was not disheartened nor deterred. And on a further revelation of the Divine will they were (as others often are)—

1 . Persuaded that their opposition was wrong.

2 . Convinced that their fears were groundless.

3 . Induced to accompany their leader in a brave and generous enterprise ( 1 Samuel 23:5 ). One man imbued with strong faith and public spirit thus overcomes the opposition of many, and converts them into zealous helpers.

IV. PRODUCTIVE OF IMPORTANT CONSEQUENCES . The hand of God was with them, and—

1 . Injustice was punished, the public enemy defeated, and the prey taken from the mighty.

2 . Those who were in the utmost peril were saved.

3 . All the people were taught where to look for their deliverer. In seeking the good of others David found his own honour, and received a Divine testimony to his royal destination.—D.

HOMILIES BY D. FRASER

1 Samuel 23:1-12 . (HARETH, KEILAH.)

Answers to prayer.

Inquiry of the Lord by Urim and Thummim really meant prayer in which Divine direction was sought in a particular manner (see 1 Samuel 14:19 , 1 Samuel 14:36 ). It was made by David soon after the arrival of Abiathar, on three several occasions ( 1 Samuel 23:2 , 1 Samuel 23:4 , 1 Samuel 23:10 ),—on the last of them by two separate questions,—and in each case a definite answer was received. "God shows great care for David, instructing him now by prophets ( 1 Samuel 22:5 ), and now by Urim and Thummim" (Grotius). "That which in the olden Jewish times was the prerogative of a few becomes in Christian days the privilege of the many. Christ makes all his faithful followers 'kings and priests unto God.' And much of the sacred symbolism that gathered around the ancient priesthood now gathers in another form around the believer in Christ. Mere symbols have given place to true spiritual power. The Spirit of God which once underlay the symbols, and spake through them to the devout mind, now communicates directly with the heart, and needs no material intervention" ('Bible Educ.,' 4:38). Those who seek guidance of God in a right spirit never fail to obtain it, especially in—

I. PERPLEXITY concerning the knowledge of duty. Asking, "Shall I go?" ( 1 Samuel 23:9 .) they receive, perchance, the definite answer, "Go;" not, indeed, by an audible voice, but by means of—

1 . The elevating, calming, and enlightening of their minds through communion with God, and more particularly by the purifying of their moral nature from carnal and selfish affections by his indwelling Spirit, which enables them to see "what the will of the Lord is." "Our notions resemble the index and hand of the dial; our feelings are the hidden springs which impel the machine; with this difference, that notions and feelings react on each other reciprocally" (Coleridge). "The understanding resembles not a dry light, but admits a tincture of the will and the passions, which generate their own system of truth accordingly" (Bacon). And when the heart (which is the soul's eye) is pure we see God ( Proverbs 28:5 ; Matthew 5:8 ; John 7:17 ).

2 . A clear understanding of the meaning of the written word, and of its application to the circumstances in which they are placed. As by that word thoughts, impressions, and purposes are tried, in order that it may be proved whether they are of God, so by the same word they are formed and directed ( Isaiah 8:20 ; John 16:13 ).

3 . A correct judgment of what is right and most expedient, accompanied by an inward assurance of the Divine approbation. "If any of you lack wisdom, let him ask of God," etc. ( James 1:5 ; Psalms 25:9 ).

II. DIFFICULTY arising from hindrances to the performance of duty. "David inquired of the Lord yet again" ( 1 Samuel 23:4 ). The obstacles placed in the way of duty, especially by friends, ought to lead to renewed consideration and prayer, and these are often followed by—

1 . Strong confirmation of the conviction previously entertained. "Arise, go down to Keilah."

2 . Increased confidence of success. "I will give the Philistines into thine hand."

3 . Entire removal of the difficulty. "David and his men went." It appears to have been chiefly for their satisfaction that the second inquiry was made. Whilst we should endeavour to persuade men to adopt a right course, we ought above all things to look to God to dispose them to walk therein.

III. DANGER , which sometimes occurs on the fulfilment of duty ( 1 Samuel 23:7-12 ). "In the deed of deliverance itself lies the seed of new suffering." Saul misinterprets events ( 1 Samuel 23:7 ), like other men blinded by sin and "using the name of God when God is farthest off from them," confidently calculates on seizing David, levies war, and openly devotes himself to the execution of his wicked purpose. But David is warned; he has also, probably, reason to suspect the fidelity of the citizens of Keilah, and again inquires of the Lord. He does so with much fervour, calling him the "Lord God of Israel," and humbly acknowledging himself to be his servant; and the answers he obtains afford him—

1 . Foresight of the perilous events of the future. "He will come down."

2 . Insight into the hidden purposes of men. "They will deliver thee up." We may often ascertain more of the secret thoughts of men by communion with God than by consultation with men themselves.

3 . Guidance for the frustration of ungrateful and evil intentions, and escape from every danger. "David and his men, etc." ( 1 Samuel 23:13 ). How perfect is the knowledge which God possesses of all things! How sure is the guidance which he affords to those who seek him! How safe are they who make him their Rock and their Fortress! In the midst of all his troubles David can sing of "his marvellous loving kindness in a fenced city;" as he does in Psalms 31:1-24 .: "In thee, O Jehovah, have I found refuge."

"See Judah's promised king bereft of all;

Driven out an exile from the face of Saul.

To distant caves the lonely wanderer flies,

To seek that peace a tyrant's frown denies.

His soul exults; hope animates his lays;

The sense of mercy kindles into praise;

And wilds familiar with the lion's roar

Ring with ecstatic sounds unheard before"

(Cowper).—D.