1 Samuel 24:8-15

Discrimination in relation to men, truth, and vocation.

The facts are—

1 . David follows Saul out of the cave and pays him homage.

2 . He remonstrates against Saul heeding the lies of slanderers, and declares to him how he had just spared his life.

3 . Exhibiting the skirt of the robe in evidence of his words, and appealing to God, he protests his innocence of purpose.

4 . He, while admitting his own insignificance, commends his cause to the justice of God, and prays for deliverance. If we take into account what human nature is under provocation, and the rough and painful life of David at this period, we shall not fail to admire the generous, highly spiritual tone of his conduct on this occasion. It is a remarkable instance of real conformity of spirit with Christian requirements among those in ancient times not blessed with our advantages. It is also a remarkable testimony to the value of these virtues that men, without dissent, admire the beautiful spirit of David, even though in many instances they have not the will to act likewise in analogous situations. But the general teaching of the section may be arranged in the following order:—

I. DISCRIMINATION OF CHARACTER IS A PRODUCT OF TRUE GOODNESS , and is ESSENTIAL TO SUCCESS IN DEALING WITH MEN amidst the difficulties of life. David was a man of valour, of deep piety, and of keen discernment. His intense love of righteousness was not attended by a hasty and harsh condemnation of Saul's conduct, evil as it was. While keenly alive to the wrong Saul was doing him, and recognising that One above visits every evil doer, he nevertheless in his first words to Saul recognises the fact, which doubtless through Jonathan and others he had ascertained, that there were greater sinners in this sad business than Saul. "Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?" He knew how the unhappy king had departed from God, and subsequently had become melancholy, and at times almost insane, and he understood how the original wicked envy was associated with this sad fall from God's favour; and hence, apart from the reverence cherished for the office of king, he could not but commiserate his persecutor. Saul, in the judgment of David, was now but a mere tool in the hands of cunning, unscrupulous men at court, who basely roused the enmity of the unfortunate monarch by inventing lies concerning the intentions of David. Discrimination of character may find abundant scope in every man's life. How much it is lacking is obvious when we reflect on the wholesale condemnation often passed on individuals and communities. Accidental association in public life is frequently the sole basis of a common judgment. Much of the faulty training of families and imperfect education in schools is to be ascribed to this source, while errors in this particular are the cause of manifold mistakes and disastrous failures in private life. It is due to others, as also safe for ourselves, that we act on our Saviour's exhortation, "Judge righteous judgment." David was just to Saul in regarding him as the weak instrument of stronger wills; as was our Saviour just to a misled people when he charged the scribes and Pharisees with hindering them from obeying the gospel ( Matthew 23:13 ). A certain development and balance of the intellectual faculties are requisite to discriminate character. It is to be feared that very little attention is paid to this kind of culture in many homes and schools, and consequently there are thousands in a far worse position for the great conflict of life than they need be. But where ordinary capacities for discernment exist, true piety will insure their right and just exercise; for religion raises the whole moral tone of a man, and gives a superior moral element to our judgments on the motives and conduct of men. The gift of "discerning spirits" is of much value still in the Church of God and in daily affairs.

II. OUR JUDGMENT ON THE LANGUAGE OF THE BIBLE SHOULD BE REGULATED BY REGARD TO THE SPECIFIC KNOWLEDGE ON WHICH IT IS BASED . David discriminates between the weak and sinful Saul and the cunning, determined men who used him as a tool for their wicked schemes. The language employed by him here in reference to Saul is mild and tender—recognising wrong, but expressive of the conviction that his actions were now not responsible in the same degree as when he disobeyed the command of God through Samuel. In the Psalms we have other language—strong, severe, withering—intended for "men set on fire, sons of men whose teeth are spears and arrows, and their tongue a sharp sword" ( Psalms 57:4 ). "Deceit," "fraud," "lying lips," "poison of adders," tongues "set on fire," that "wrest words" and "love all devouring words," are the terms used to indicate the motives and purposes of the men prompting the action of Saul. Now as we find the explanation of the mild language in the intimate knowledge which he had of the weakness of his enemy, and the use which stronger wills were making of him, so, by the same rule of interpretation, ought we to allow an appropriateness of other and more severe language to men so utterly vile as these were known to be, and to whom he alludes in verse 9 and 1 Samuel 26:19 . Too often Christian men, and especially unbelievers, read the strong language of the Psalms as though it were expressive of sentiments ordinarily entertained towards any who might differ from David; and it is viewed as in contrast with his address to Saul and the precepts of Christ. The unreasonableness of this judgment is evident when we only consider what David knew these men to be, and to be aiming at. They were deliberate, calculating liars, knowing by his deeds, by Samuel's approval, and by his pure and useful life, that he was a chosen man of God, and yet endeavouring by false representations to blast his reputation, to incite a moody king to slay him on account of his vileness of intention, and, in fact, to frustrate the purpose which God had announced through Samuel, and of which Jonathan, Gad, Abiathar, and others were aware. A baser, more cruel and cowardly conspiracy against character, life, and national welfare can hardly be imagined. The knowledge of these specific facts renders David's wrath and indignation most holy, and, in view of what would be the calamity to Israel should they succeed in annulling the purpose of God as declared to Samuel and made known to David and others, the Church can say Amen to the Psalms. This principle of interpretation is wider than the case before us. None of us dare use towards others the severe language of Christ's denunciation of the scribes and Pharisees, because we have not the minute knowledge of motive and internal, irreclaimable deceitfulness which was clear to his eye; but his view of what is hidden from us rendered his words just and good. Also, the language used with reference to the necessity of atonement, the manner in which it is made, and the conditions on which it becomes available for those made acquainted with it, should be considered reverently, as being founded on an intimate knowledge on the part of God of very many facts pertaining to moral existence, the interrelation of all moral beings, and the administration of a government stretching through all time and place, which necessarily at present escape our observation. The same principle may apply to much of the language in reference to the future condition of the wicked. Even the right interpretation of historical matter in many dubious cases may depend on facts which to the writers were well known, but to us are unknown. It would be useful to direct attention to the conditions of a right understanding of the Bible, embracing in the purview moral health, attained by the quickening of the Holy Spirit, caution, reverence, regard to its spiritual aims, its fragmentary character, its progressive teaching—especially sympathy with its purpose.

III. A MAN 'S VOCATION IN LIFE EXERCISES A POWERFUL INFLUENCE IN DETERMINING HIS MORAL QUALITIES . The moral qualities of consideration, forbearance, magnanimity, and candour so prominent in David during this interview with Saul met with little sympathy among his followers at the time, though subsequently they would see the wisdom of his conduct. Like others, they judged of what should be done by what from their lower moral position they were inclined to do. The superior conduct of David was not due simply to tenderness of natural disposition, nor to the presence of piety considered per se, but largely to the educating influence on his generally pious character of his calling in life. He perfectly understood that, as servant of God, he was called to be future ruler of Israel, and meanwhile so to live and act that no deed of his should touch his personal reputation in Israel or create the impression on the mind of Saul that he sought his removal from the throne to gratify private ambition. Virtually he was already a royal personage. His actions and words were therefore public property. The building up of national character and development of national resources were matters of deepest concern. The consciousness of this drew him nearer to God, attached responsibility to his deeds, imparted dignity and grace to his bearing, put a restraint on the flow of private feelings, and, though uncrowned, made him royal in his magnanimity. David as a coming king was morally a more developed man than would have been David as a simple citizen. A consideration of the influence of calling on character would afford much instruction in relation to social habits, mental and moral development, Christian excellence and degeneracies, national and provincial characteristics and tendencies, domestic comfort and discomfort, personal antagonisms and aversions, and the need for a large charity in estimating conduct different from our own, as also for profound thought in reference to the best means of remedying some evils incident to a highly developed civilisation, in which the comforts and luxuries of one class are procured by avocations of another chess that tell perniciously on their mental and moral development. Christians are especially exhorted to walk worthy of their high calling; and, apart from direct influence of the Holy Spirit in the formation of character, it would be helpful to all to study the natural influence over the entire man of a calling to be "kings and priests unto God." "What manner of persons ought ye to be?" "As he which hath called you is holy, so be ye holy in all manner of conversation" ( 1 Peter 1:15 ).

IV. THE COMMITTAL OF OUR INTERESTS TO GOD IS THE PROPER SEQUEL TO A CONSCIENTIOUS DISCHARGE OF DUTY . David had done all an honest man could do to clear himself of guilt and to pacify Saul, and with strong faith in an overruling Providence he leaves his cause with God. Personal retaliation for injuries done is no part of our duty. "Vengeance is mine, I will repay, saith the Lord." Whether we succeed in a difficult work is not our business. To have done right is the chief concern. Our Saviour has set us an example of fulfilling all righteousness and then committing himself and his cause to the "righteous Father." There is that in the conscience of men which bows before such appeals to the "Judge of all the earth." The name of God is a power over men because they are moral beings. It is a refuge for the oppressed and a terror to the wicked.

General lessons : —

1 . The real guilt of men is to be estimated both by the intrinsic evil of their intentions and the influence they seek to exercise over others.

2 . Men who desire to find the Bible faulty in its language can have their desire easily gratified by reasoning as though they knew all concerning its production and contents; while a different disposition will lead to suspension of judgment or minute search for hidden facts.

3 . The moral influence of a calling on character should guide us in our arrangements for our sons and daughters.

4 . Deeds are the tests and signs of principles; for as wickedness is the natural outcome of the wicked man, good actions, as in the generous sparing of Saul's life, are the product of a righteous soul (verse 13).