1 Samuel 23:13-14

David's wanderings in the wilderness.

"And Saul sought him every day, but God delivered him not into his hand" ( 1 Samuel 23:14 ). From the time of his leaving Gath till his return ( 1 Samuel 27:2 ) David dwelt in the following places successively—

1 . The cave of Adullam.

2 . Mizpeh of Moab.

3 . The forest of Hareth.

4 . Keilah.

5 . The wilderness of Ziph (Hachilah, Horesh).

6 . The wilderness of Maon.

7 . En-gedi.

8 . "The hold" ( 1 Samuel 24:22 ).

9 . The wilderness of Paran ( 1 Samuel 25:2 ).

10. The wilderness of Ziph again.

The period over which his wanderings in these places extended is not stated, but it was probably upwards of five years; "and the time that David dwelt in the country of the Philistines was a year and four months" ( 1 Samuel 27:7 ). Like the journeyings of the people of Israel (the events of which "were written for our admonition"), they resemble, in some respects, the course of all God's servants through the present world to "the everlasting kingdom of our Lord and Saviour Jesus Christ." "Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?" ( Psalms 56:8 ). Regarded generally they were a scene of—

1 . Bitter hostility. "Saul sought him every day." And so long as the servants of the great King are "in the world" they are objects of the hatred and opposition of "the prince of this world" and "the children of disobedience'' ( Ephesians 2:2 ; Galatians 1:4 ), because "they are not of the world." The hostility which is directed against them is unreasonable and unrighteous, but real and deep; sometimes fierce and violent, and never ceases.

2 . Outward distress. David was hunted like "a partridge on the mountains" ( 1 Samuel 26:20 ), "wandered in deserts and mountains and caves of the earth," sometimes (like the Son of man) "had not where to lay his head," suffered hunger and thirst and continual hardship, was separated from "lover and friend," and lived in the midst of extreme peril. Others are more highly favoured, but none can escape the ordinary sorrows of life; some are "greatly afflicted," and not a few suffer reproach and persecution for Christ's sake. "We must through much tribulation enter into the kingdom of God" ( Acts 14:22 ).

3 . Inward conflict, temptation, care, depression, grief, and fear, such as are described in the psalms which refer to David's wanderings, and are full of imagery derived therefrom. "His sanctified genius did not give forth its perfect fragrance till it was bruised in God's chastening hand. It was the storm of affliction that awoke the full harmonies of David's harp" (Binnie). And these are echoed in the experience of the servants of God in every age.

4 . Divine protection and instruction, by means of providential occurrences, the prophetic word, and the inward teaching of the Holy Spirit. "God delivered him not into his hand." "Out of these great experiences in David's sorrowful life of the grace and power, wisdom and justice, mercy and goodness of God, was developed in him, and through him in his people, that intelligence of faith and theological knowledge which we see in the Psalms and the prophetical writings" (Erdmann). And still higher privileges than of old are near conferred on the people of God.

5 . Sacred devotion. His harp was his constant companion in his wanderings, and mingling with its tones in every place, his voice rose up to God in prayer and praise, making every place a temple.

"Serene he sits and sweeps the golden lyre,

And blends the prophet's with the poet's fire.

See with what art he strikes the vocal strings,

The God, his theme, inspiring what he sings" (Lowth).

"Whether it be the Divine excellences, or the deep-toned voice of penitence, or the longing of the soul after God, the rejoicing in the light of his countenance, or thanksgiving for his mercies, in short, every emotion of the renewed heart finds adequate expression in the Book of Psalms" (J. Duncan). It is "the poetry of friendship between God and man" (Herder).

6 . Active service. For during his wanderings he was called to render special service (verse 2), and in the latter part of them continually afforded protection to his people ( 1 Samuel 25:16 ). "None of us liveth to himself." We are the Lord's servants, and must serve him in faithful and diligent labour on behalf of others.

7 . Necessary preparation for future service, honour, and joy.

"Oh spread thy covering wings around,

Till all our wanderings cease,

And at our Father's loved abode

Our souls arrive in peace."—D.

1 Samuel 23:15-18 . (HORESH, in the wilderness, of. Ziph.)

The benefit of true friendship.

"And Jonathan … strengthened his hand in God ( 1 Samuel 23:16 ). The friendship of Jonathan for David hero stands in contrast not only to the hatred of Saul, but also to the ingratitude of the citizens of Keilah, and the treachery of the Ziphites ( 1 Samuel 23:19 ). The benefit of it, which had been long enjoyed by David, was even more fully than ever experienced by him now, when he left Keilah with his 600 men, wandered hither and thither, and "abode in a mountain (Hachilah) in the wilderness of Ziph." He was exposed to the persecution of Saul, who sought to destroy him by every means in his power ( 1 Samuel 23:14 ), driven from one stronghold to another, able to procure only a precarious subsistence, anxious, fearful, and sometimes ready to sink in doubt and despondency. "Just at this moment Jonathan, as though led by God made his way to him in the thickets of the forest (literally, Horesh), and consoled him as if with words and promises from God himself" (Ewald). He did not accompany the force in pursuit of David ( 1 Samuel 23:15 ), but came from Gibeah. His peculiar and trying position made it impossible for him to do more for his friend than hold this secret interview with him, without altogether breaking with his royal father, and openly incurring the charge of disobedience and rebellion. Never was friendship more faithfully shown; never did it render more valuable service. Well might the blind man, when asked what he thought the sun was like, reply, "Like friendship." Its benefit, as received by David, was—

I. OPPORTUNE . "A friend loveth at all times;" but his kindly offices are peculiarly grateful and beneficial in a time of need ; as, e.g; in—

1 . Physical distress, affliction, homelessness, privation, peril of liberty or life.

2 . Mental anxiety, loneliness, discouragement, depression, when the

"Light is low,

When the blood creeps, and the nerves prick

And tingle; and the heart is sick,

And all the wheels of Being slow."

3. Spiritual trial, temptation, failing faith hope and patience; in view of the prosperity of the wicked, the patience of Heaven, the delay of promised good. At such a time how unspeakably precious is a true friend! His countenance is like sunshine breaking through thick clouds. "Friendship is the only point in human affairs concerning the benefit of which all with one voice agree. There is nothing so suited to our nature, so well adapted to prosperity or adversity. I am not aware whether, with the exception of wisdom, anything better has been bestowed on man by the immortal gods. And they seem to take away the sun from the world who withdraw friendship from life" (Cicero). "Refuge failed," etc. ( Psalms 142:4 ; Matthew 26:40 , Matthew 26:56 ).

II. ADAPTED to the most pressing need. "And strengthened his hand in God, i.e. strengthened his heart not by supplies, or by money, or any subsidy of that kind, but by consolation drawn from his innocence and the promises of God" (Keil). "Exhorted him to put confidence in God" (Dathe). He strengthened him by—

1 . His genial presence, especially since his visit was expressive of his fidelity, confidence, and sympathy, and made with much effort, self-denial, and risk. "They that fear thee will be glad when they see me" ( Psalms 119:74 ; Proverbs 27:17 ). "Whom when Paul saw," etc. ( Acts 28:15 ; 2 Corinthians 7:7 ). "When I ask myself whence it is that I feel this joy, this ease, this serenity when I see him—it is because it is he, it is because it is I, I answer; and that is all that I can say" (Montaigne).

2 . His encouraging words. "Fear not" (" the keynote of Jonathan's address"), etc; in which he assured him of—

(1) Preservation from threatening danger, doubtless pointing him to the Divine protection.

(2) Exaltation to the highest dignity: "Thou wilt be king over Israel;" pointing him to the Divine purpose, which had been plainly declared, and could not fail to be fulfilled. He had already intimated ( 1 Samuel 20:15 ), and now explicitly asserted, his faith in that purpose. What ground was there for David s fear?

(3) His anticipation of continued and intimate association with him when he should sit on the throne, all claim to which he willingly renounced for his sake, and in obedience to the will of God.

(4) The conviction of Saul himself that he would prevail. If Saul believed it, why should David doubt? What more he said is not recorded. But this was admirably adapted to strengthen his heart and hand. "It is difficult to form an adequate conception of the courage, the spiritual faith, and the moral grandeur of this act. Never did man more completely clear himself from all complicity in guilt than Jonathan from that of his father. And yet not an undutiful word escaped the lips of this brave man" (Edersheim).

3 . His renewed covenant with him ( 1 Samuel 18:3 ; 1 Samuel 20:16 , 1 Samuel 20:17 , 1 Samuel 20:42 ), in which, whilst he pledged his own faithful love and service, he drew forth the expression of his faith in his future destiny as well as of his fidelity to himself and his house: and both appealed to God as witness. The intercourse of friends is peculiarly beneficial when it is sanctified by their common recognition of the presence of God, and their common devotion to his will. "Next to the immediate guidance of God by his Spirit, the counsel and encouragement of virtuous and enlightened friends afford the most powerful aid in the encounter of temptation and in the career of duty." It was the last time David and Jonathan met.

"O heart of fire! misjudged by wilful man,

Thou flower of Jesse's race!

What woe was thine, when thou and Jonathan

Last greeted face to face!

He doomed to die, thou on us to impress

The portent of a bloodstained holiness"

('Lyra Apostolica').

III. ENDURING . The influence of their meeting continued long afterwards, and produced abundant fruit ( 1 Samuel 24:7 ; 1 Samuel 26:9 ). "The pleasures resulting from the mutual attachment of kindred spirits are by no means confined to the moments of personal intercourse; they diffuse their odours, though more faintly, through the seasons of absence, refreshing and exhilarating the mind by the remembrance of the past and the anticipation of the future. It is a treasure possessed when it is not employed; a reserve of strength, ready to be called into action when most needed; a fountain of sweets, to which we may continually repair, whose waters are inexhaustible'' (R. Hall). "If the converse of one friend, at one interview, gives comfort and strengthens our hearts, what may not be expected from the continual supports, daily visits, and powerful love of the Saviour of sinners, the covenanted Friend of believers!" (Scott).—D.

1 Samuel 23:19-23 . (THE HILL OF HACHILAH.)

Treachery.

One of the most painful of the afflictions of David (suspicion, hatred, calumny, ingratitude, etc.) was treachery, such as he experienced at the hands of some of the people of Ziph. They were men of his own tribe, had witnessed his deliverance of Keilah from the common enemy, were acquainted with his character and relations with Saul, and might have been expected to sympathise with him when he sought refuge in their territory. But "those who should have rallied around him were his enemies and betrayers." They had "a panoramic view of the country from Tell-Zif, and could see from thence David's men moving about in the desert;" went and informed the king that he was hiding himself "in strongholds in the wood (Horesh), in the hill of Hachilah (south of Tell-Zif, which is four miles southeast of Hebron), on the right hand of the desert;" urged him to come down and accomplish his desire, and promised to deliver David into his hand. This new affliction came upon him almost immediately after he had been encouraged by the visit of Jonathan, and in it we see—

I. AN EXHIBITION OF HUMAN DEPRAVITY . There can be no doubt, after what had taken place, about the motives by which they were actuated. Underneath their apparent "compassion" for Saul ( 1 Samuel 23:21 ) lay hatred of David, aversion to his principles, and the "evil heart of unbelief, departing from the living God," which exists in all ages, and manifests itself in an endless variety of ways ( Psalms 14:1-7 .; Romans 3:10 ; Hebrews 3:12 ). It appears in—

1 . Unfeeling faithlessness ; indifference to the claims of close relationship, superior worth, and valuable service; deficiency of compassion for the needy and unjustly persecuted; voluntary misuse of advantages, and abuse of trust.

2 . Subtle selfishness, making some temporal good its chief aim; for its sake doing injury to others, eagerly seeking the favour of the wealthy and powerful, and disguising itself under professions of loyalty and public service; running "greedily after the error of Balaam for reward" (Jud 11; Matthew 26:14 , Matthew 26:15 ).

3 . Ungodly zeal. Any one at that time in Israel who feared God more than man could not lend himself to be made a tool of Saul's blind fury. God had already manifestly enough acknowledged David" (Delitzsch). Saul knew that it was the purpose of God that David should be king ( 1 Samuel 23:17 ), notwithstanding his pious language ( 1 Samuel 23:21 ), and the men of Ziph participated with him in his endeavour to defeat that purpose. Their character is described in Psalms 54:1-7 ; 'The Divine Helper against ungodly adversaries' (see inscription):—

"O God, by thy name save me,

And in thy might judge my cause.

For strangers have risen up against me,

And violent men have sought after my life;

They have not set God before them."

They were strangers "not by birth or nation, but as to religion, virtue, compassion, and humanity" (Chandler); and in calling them such "there is a bitter emphasis as well as a gleam of insight into the spiritual character of the true Israel" ( Romans 2:28 , Romans 2:29 ; Romans 9:6 ).

II. AN EXPERIENCE OF SEVERE TRIAL often endured by good men, who "for righteousness' sake" are betrayed by false friends, and even those "of their own household" ( Matthew 10:36 ), in whom they have put confidence. The trial—

1 . Causes intense suffering ; grieves more than the loss of earthly possessions, and inflicts a deeper wound than a sword ( Psalms 55:12 ).

2 . Becomes an occasion of strong temptation ; to indulge a spirit of revenge, to doubt the sincerity of others, to refrain from endeavour for the general good as undeserved and vain ( Psalms 116:11 ). But when regarded aright—

3 . Constrains to fervent prayer and renewed confidence in the eternal and faithful Friend.

"O God, hear my prayer;

Give ear to the words of my mouth.

Behold, God is my Helper,

The Lord is the Upholder of my soul"

( Psalms 54:2 , Psalms 54:4 ).

III. A FORESHADOWING OF MESSIAH 'S SUFFERINGS , for the afflictions of David on the way to the throne of Israel were ordained to be a type of "the sufferings of Christ, and the glory that should follow." "He came unto his own, and his own received him not," was persecuted by the rulers of the nation, and, after escaping many treacherous designs of his enemies, was betrayed by Judas (the only Judaean among the twelve) "into the hands of sinners." And his betrayal was necessary to—

1 . The completeness of his experience as the chief of sufferers.

2 . The setting forth of his example of spotless holiness and quenchless love.

3 . The perfection of his sympathy as the Succourer of the tempted. "It became him," etc. ( Hebrews 2:10 , Hebrews 2:18 ). "The end of Christ's incarnation was that he might draw up into his own experience all the woes and temptations of humanity, to draw around him all the swathings of our imperfect nature, and make our wants his own, till not a cry could go up from it which had not first come into his own consciousness" (Sears).—D.

1 Samuel 23:24-28 . (THE WILDERNESS OF MAON.)

A marvellous escape.

"Therefore they called that place Sela-hammahlekoth"—the cliff of separations ( 1 Samuel 23:28 ). It seemed as if at length Saul was about to accomplish his purpose. Led by the treacherous Ziphites, he went down to the hill of Hachilah, from which David had withdrawn to "the wilderness of Maon, in the plain on the south of the desert." In his further pursuit ( 1 Samuel 23:25 ) there was but a short distance between them—Saul standing on a ridge of Hachilah, David on a rock or precipice in Maon; but a deep chasm separated them from each other. And when "Saul and his men were encircling David and his men to seize them, and David was sore troubled to escape" ( 1 Samuel 23:26 ), "there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land." Thus his purpose was suddenly and effectually defeated. The escape of David suggests, concerning the dealings of God with his servants, that—

I. HE SOMETIMES SUFFERS THEM TO BE REDUCED TO SEVERE STRAITS . Danger is imminent, the enemy exults, their own wisdom and strength are unavailing, and they are full of anxiety and dread. They have no resource but to betake themselves to "the Rock of Israel;" if he should fail them they are lost; and it is to constrain them to seek refuge in him that they are beaten off from every other (see 1 Samuel 7:12 ).

II. HE NEVER SUFFERS THEM TO CONTINUE THEREIN WITHOUT HELP . Although the space that separates them from destruction be narrow, it is impassable; for the invisible hand of God is there, and the enemy cannot go a step further than he permits. "He shall cover thee with his feathers," etc. ( Psalms 91:4 ). Sometimes nothing more can be done than to "stand still and see the salvation of the Lord;" if an effort to escape must be made, it is still he who saves, and to him we must ever look in faith and prayer. "What doth not prayer overcome and conquer? What doth not resistance drive back when accompanied by distrust of self and trust in God? And in what battle can he be conquered who stands in the presence of God with an earnest resolve to please him?" (Scupoli). "When I cry unto thee, then shall mine enemies turn back," etc. ( Psalms 56:9 ).

III. HE OFTEN DELIVERS THEM AT THE MOMENT OF THEIR GREATEST PERIL . He does so both in temporal calamity and in spiritual trouble, labour and conflict. At the point of despair deliverance comes ( Micah 7:8 ). And thereby his interposition is rendered more apparent, the designs of the enemy are more signally frustrated, and the gratitude of his servants is more fully excited. "David was delivered at the last hour, it is true; but this never strikes too late for the Lord to furnish in it a proof to those that trust in him that his word is yea and amen when it says, 'I will never leave thee nor forsake thee'" (Krummacher).

IV. HE MAKES USE OF VARIOUS AND UNEXPECTED MEANS FOR THEIR DELIVERANCE ( 1 Samuel 23:27 ). Who could have predicted the arrival of such a message? The incursion of the Philistines was the natural result of the course pursued by Saul in levying war ( 1 Samuel 23:8 ), going out to seek the life of David ( 1 Samuel 23:15 ), and leaving the country unprotected; but the message came at the opportune moment by the overruling providence of God. His resources are boundless; he employs his enemies for the preservation of his friends, diverts their attention to other objects, and impels them to spend their strength in conflict with each other. "The Lord knoweth how to deliver the godly out of temptations" ( 2 Peter 2:9 ).

V. HIS INTERPOSITION ON THEIR BEHALF SHOULD BE GRATEFULLY RECORDED ; as it was in the name which was given to the spot, and still more fully in the psalm ending

"With willing mind will I sacrifice unto thee;

I will give thanks to thy name, O Jehovah, for it is good.

For out of all distress hath he delivered me,

And upon mine enemies hath mine eye seen its desire"

(Psalm 54:8, 9).—D.

HOMILIES BY D. FRASER