1 Samuel 24:16-22

Tenderness transitory and truth suppressed.

The facts are—

1 . Saul, subdued by the magnanimity of David, weeps and admits his own wrong in contrast with David's kindness.

2 . Acknowledging his belief that David is to be king, he pleads with him to be merciful to his seed.

3 . David, granting the request, returns to his stronghold, and Saul to his home. Good actions soon begin to authenticate their Divine mission in the world. The noble self-vindication from the calumnies of slanderers and the rare display of generosity to a persistent foe told at once even on the obdurate nature of Saul, and in the effect produced we have an instance of two facts often observable among men and of some significance in their experience.

I. THE TRANSITORY TENDERNESS OF SINFUL MEN . Saul's heart was softened, and he wept. Words of tenderness and of frank confession of guilt came forth with all sincerity. The terrible encrustation formed by years of transgression and disobedience seemed to be broken, and the true man reasserted itself from within. The power of kindness received a conspicuous illustration. Wickedness could no longer confront goodness. And yet, as we know from the subsequent care of David to escape from Saul, the tenderness was only as "the morning cloud and early dew."

1 . There are seasons of tenderness even in the lives of the most impenitent of men. This might be inferred from our necessary knowledge of the conflicting principles at work in all moral beings, and from our observation that it requires enormous effort to kill outright all the better qualities of our humanity; but the fact comes before us in history, biographical confessions, and in the intercourse of daily life. Who has not seen a hardened sinner subdued by a reminder of a mother's prayers, or the mention in gentle tones of the Saviour's name, or the kindly gaze of a Christian eye? In the vilest abodes of sin, and among the proudest sceptics, there are those who sometimes weep in secret or relent in their rebellion against God.

2 . The causes of this tenderness are often ascertainable. In the case of Saul we see a combination of causes. The display of magnanimity was impressive because of its very rarity; it came homo to his sense of right; it was in vivid contrast with his own conduct; it was in its logic so conclusive as to the goodness of the man he was persecuting; it brought out the fact that all along he had known David to be good, but had forced the fact out of thought; it was a revelation of his bondage to vile men, to whose character he could not be quite blind; and it could not but call up to memory days once bright and happy, when he was a young man unburdened by present guilt and care. Varied are the causes which enable the remnant of good in men to assert itself for awhile; some lie deep in the hidden processes of thought, where the association of ideas is made subservient to the force of Scriptural truth learnt in early years and to the unconscious influence of the Spirit of God; while others arise in the events of daily life, such as sickness, casual words of kindness, presence of a beautifully holy life that suggests a contrast, mention of the words of Jesus, or the open grave.

3 . The import of these seasons of tenderness deserves consideration. Is there not some hope for such men in spite of their past and present surroundings? Is there not a basis on which Christians may work in wisdom? Have we not here the secret on the human side of the mighty power of the truth of God? Is it not important to make such men believe that there is some germ worth caring for in their otherwise sad and wretched life? Does not the transitoriness of the tenderness often arise from the absence of some wise friend to encompass the self-condemned heart with love? Ought not Christians to go among men with the conviction that they are all reclaimable, and that it is largely a question of gaining access to the tender place in their nature and caring for them as a wise physician would for a patient desperately ill? There are many ways in which the Church may apply the thoughts thus awakened in our endeavours to win to Christ even the most abandoned. Immense power is gained over men when they know us to be cognizant of any transitory feeling of tenderness; and half the battle is won when they begin to look on us as friends to be trusted.

II. THE FORCED SUPPRESSION OF TRUTH . Saul was evidently sincere in saying, "Now, behold, I know that thou shalt surely be king;" but the confession was also a revelation of the fact that all through these persecutions he had more than surmised that David was the coming king. Had he been anxious to know the actual truth before as surely as he professed now to have attained it, the course was clear enough. But these words confirm the teaching of the entire history—that he was aware not only of his own rejection, but that this slayer of the lion and bear, and conqueror of Goliath, and protege of Samuel, and friend of Jonathan, was the chosen servant of God. The course adopted by Saul can only be explained on the supposition that he suppressed the truth. It is in the nature of truth to assert its power over the life by convincing the understanding and constraining the will, and only the rebellious spirit that refused to submit to the sad punishment announced by Samuel, sustained by cherished envy of David, and wrought upon by cunning slanderers, could have rendered the facts clear to Saul so nugatory in their influence over his life. Well would it have been if this were a solitary instance of suppression of truth! Every man persisting in a sinful course has to force out truth from thought. The internal war consists partly in crushing the free evidence of knowledge. Men know more than they like to admit and act upon; and all kinds of devices are resorted to, to explain away or to divert attention from what is manifestly true. The suppressions of truth in controversy are denounced as very wicked, but in relation to personal moral conduct and religion it is possible for the advocates of candour to shut their eyes to much that is out of harmony with their wishes. It is a truth that self is sinful before God, that efforts to find true rest apart from Christ are unavailing, that the chosen life of sin is "hard," that the holy are happier than the sinful, and that Christ is waiting to be gracious, and yet this truth is constantly put away from view as unwelcome, troublesome. Doubtless, also, many who under the influence of stronger wills are bold in their denial of Christ's authority know in their secret heart that he is Lord and will establish his kingdom. Sin makes men dishonest to themselves; under its power they are not of the truth. They prefer darkness because their deeds are evil.

General lessons : —

1 . In the issue goodness will be recognised by those who despise it, and generosity is always influential.

2 . The anguish of wrong doing occasionally felt is fearfully suggestive of the future experience of the unrepenting.

3 . The occasional triumphs of the good over all their slanderers and oppressors are intimations of the final triumph of Christ in the establishment of his kingdom.

4 . Vows and promises in reference to future acts in so far as they embrace the quality of mercy may be freely and at all times made ( 1 Samuel 24:21 ).

HOMILIES BY B. DALE

1 Samuel 24:1-7 . (ENGEDI.)

David's forbearance toward Saul.

"Would it not be manly to resent it?" said one, on receiving an affront. "Yes," was the reply, "but it would be Godlike to forgive it." In the spirit of this answer David acted when he spared Saul in the cave at Engedi, and thereby proved that he was guiltless of the design which the latter in his delusion attributed to him—of aiming at his throne and his life ( 1 Samuel 22:8 ). Saul himself had shown generosity toward enemies in the earlier part of his career ( 1 Samuel 11:12 ); but his character had fearfully deteriorated since that time, and his generosity toward others was far surpassed by that of David toward him. "Generosity toward his enemies was a part of David's very being. And he alone is the true hero who, like David, forces involuntary recognition and friendship even from his bitterest foe" (Ewald). Observe that—

I. HE WAS STRONGLY TEMPTED TO AVENGE HIMSELF . He had been bitterly hated and grievously wronged; "was a man of like passions with ourselves;" and the temptation came to him, as it comes to others, in—

1 . A favourable opportunity to take revenge. His enemy was entirely in his power, and his life might be taken away at a stroke.

"O, Opportunity, thy guilt is great;

'Tis thou that execut'st the traitor's treason;

Thou set'st the wolf where he the lamb may get;

Whoever plots the sin, thou point'st the season;

'Tis thou that spurn'st at right, at law, at reason;

And in thy shady cell, where none may spy him,

Sits sin, to seize the souls that wander by him"

(Shakespeare).

2. A plausible argument used by others. David's men not only desired to see the deed done and sought permission to do it ( 1 Samuel 24:7 , 1 Samuel 24:10 ), but also said," See, this is the day of which Jehovah hath said to thee, Behold, I give thine enemy into thine hand," etc. "The speakers regarded the leadings of Providence by which Saul had been brought into David's power as a Divine intimation to David himself to take this opportunity of slaying his deadly enemy, and called the intimation a word of Jehovah" (Keil). Men are apt to interpret the Divine purpose of events according to their own interests and inclinations ( 1 Samuel 23:7 ), and it is often the exact reverse of what they imagine it to be. It was not that David should slay Saul, but (among other things) that he should be tried, and by sparing him vindicated, blessed and made a blessing. What is meant for good is by a deceived heart turned to evil. "And those temptations are most powerful which fetch their force from the pretence of a religious obedience" (Hall).

3 . A sudden thought tending in the direction of revenge ( 1 Samuel 24:10 , Vulgate: "And I thought to kill thee"). He did not cherish it or form a distinct purpose to carry it into effect, but came perilously near doing so in the indignity he offered to the king. "He does not seem to have been quite free from the temptation to kill Saul. The words ( 1 Samuel 24:5 ) are only intelligible on the supposition that, on cutting off Saul's skirt, his thoughts were not directed only to the use which he afterwards made of it, at least in the beginning, but that his object was rather to prove the goodness of his thoughts at the first weak beginning he made to carry them into effect. But his better self soon awoke; all impure thoughts fled; his eye became clear; with horror he put the temptation from him" (Hengstenberg). "Blessed is the man that endureth temptation," etc. ( James 1:12 ).

II. HE COMPLETELY OVERCAME THE TEMPTATION . By—

1 . The possession of a tender conscience, which enabled him to perceive the will of God, shrank from sin, and smote him for his "thought of foolishness" ( Proverbs 24:9 ) and irreverent act. "It is a good thing to have a heart within us smiting us for sins that seem little; it is a sign conscience is awake and tender, and will be a means to prevent greater sins" (M. Henry).

2 . Regard to the Divine will, which directed him not to avenge himself, but to leave vengeance with the Lord; to honour the king, and love his neighbour as himself. His regard for it was lowly, reverent, and supreme. The purpose of providential events must be interpreted in harmony with conscience and the moral law. How often do the Scriptures enjoin forbearance and forgiveness toward enemies! ( Proverbs 20:22 ; Proverbs 25:21 , Proverbs 25:22 ; Matthew 5:44 ; Romans 12:19-21 ; Colossians 3:13 ).

3 . Repression of evil thought and impulse; immediate, firm, and entire. "The better to know how to guard against the wiles of the enemy, take it for a certain rule that every thought which discourages and removes thee from growing in love and trust towards God is a messenger of hell; and, as such, thou must drive him away, and neither admit him nor give him a hearing" (Scupoli). David repressed such a thought in himself and in his men, became the protector of Saul, was not overcome of evil, but overcame evil with good, and was made by means of temptation stronger and more illustrious. "Temptation is the greatest occasioner of a Christian's honour; indeed, like an enemy, it threatens and endeavours to ruin him, but in conquest of it consists his crown and triumph" (Hales, 'Golden Remains').

As aids to the practice of forbearance—

1 . Consider the "goodness, forbearance, and long suffering of Gad."

2 . Contemplate the example of Christ.

3 . Watch against the first thought of evil.

4 . Pray for the spirit of patience, forgiveness, and love.—D.

1 Samuel 24:8-12 . (ENGEDI.)

Calumny.

"Wherefore hearest thou men's words, saying, David seeketh thy hurt?" ( 1 Samuel 24:9 ). Saul's hatred and persecution of David were stirred up by slanderers; and, in vindication of himself from the charge of seeking his hurt, David referred to them on this and on a subsequent occasion ( 1 Samuel 26:19 ). One of them seems to have been Cush the Benjamite (see Kitto, 'D.B. Illus.'), on account of the calumnies of whom he wrote Psalms 7:1-17 ; 'The righteous judgment of God' (see inscription):—

"Jehovah my God, in thee have I found refuge;

Save me from my persecutors and deliver me!"

How much he felt the wrong which they had done him, and how intensely his zeal burned against their sin against God and man, appears in many of his psalms ( Psalms 24:1-10 :13; Psalms 35:11 ; Psalms 52:2 ; Psalms 56:5 ; Psalms 57:4 ; Psalms 59:7 , etc.). Good men are often exposed to the calumnious attacks of men of similar character.

"Be thou as chaste as ice, as pure as snow,

Thou shalt not escape calumny."

I. IT IS ONE OF THE MOST ODIOUS OF VICES . It is "the uttering of false (or equivalent to false, morally false) speech against our neighbour in prejudice to his fame, his safety, his welfare, or concernment in any kind, out of malignity, vanity, rashness, ill nature, or bad design" (Barrow, Ser. 18.); and it is exhibited in an endless variety of ways.

1 . It is marked by falsehood, folly, injustice, malice, and impiety.

2 . It exerts a most pernicious influence. The tongue on which it dwells is like a fire, which (though at first but a single spark) may set a whole forest in a blaze ( James 3:5 ); is "full of deadly poison," and sends forth "arrows, firebrands, and death." In private reputations, domestic life, social intercourse, the Church and the world, what mischief it works!

3 . It is frequently forbidden and condemned in the word of God (Le 19:16; Proverbs 10:31 ; 1 Corinthians 6:9 ). "I say unto you that every idle (empty, insincere, wicked, and injurious) word," etc. ( Matthew 12:36 , Matthew 12:37 ). "God is angry (with the wicked) every day" ( Psalms 7:11 ).

II. IT OUGHT NEVER TO BE COUNTENANCED . "Wherefore hearest thou?" No one should listen to it; for by doing so—

1 . He encourages the wicked in their wickedness ( Proverbs 25:23 ). "When will talkers refrain from evil speaking? When listeners refrain from evil hearing" (Hare).

2 . He injures himself ; becomes a tool of designing men, and is led to do things which his better nature cannot approve; whilst, at the same time, he manifests his own unreasonableness and sinful disposition.

3 . He makes himself " partaker of their evil deeds," and exposes himself to the same condemnation. Although incited by others, Saul was not guiltless in "hunting after" the soul of David "to take it" ( Psalms 7:11 ).

III. IT SHOULD ALWAYS BE MET IN A RIGHT MANNER by those who are calumniated; as by—

1 . An open assertion of innocence, direct denial and rebuke of false statements, and faithful remonstrance against their being entertained. "Whose mouths" "must be stopped" ( Titus 1:11 ).

2 . A clear proof of innocence afforded by becoming, righteous, and merciful actions ( Psalms 7:10 , Psalms 7:11 ; compare Psalms 7:3 , Psalms 7:4 ).

3 . A sincere appeal to God as the Vindicator of the innocent; lowly submission to his will and firm confidence in the manifestation of his righteous judgment. "The justice of God is a refuge and comfort to oppressed innocency" (M. Henry). "The Lord judge between me and thee," etc. ( Psalms 7:12 ).

"Jehovah judgeth the people.

Judge me, O Jehovah, according to my righteousness,

And according to my integrity be it done to me.

Oh let the wickedness of the wicked come to an end,

And establish thou the righteous;

For thou that triest the hearts and reins art a righteous God.

My shield is with God,

Who delivers the upright in heart" ( Psalms 7:8 , Psalms 7:9 , Psalms 7:10 ).

Learn—

1 . To use the gift of speech in speaking well, and not ill, of others.

2 . To rely on God more than on your own efforts for your vindication when evil spoken of.

3 . The blessedness of those against whom men "say all manner of evil falsely" for Christ's sake.—D.

1 Samuel 24:13-15 . (ENGEDI.)

A proverb of the ancients.

"Wickedness proceedeth from the wicked ( 1 Samuel 24:13 ). Proverbs are brief and apt sayings expressive of the general experience of men. They have been described as "the wisdom of many and the wit of one" (Russell); and, more poetically, "jewels five words long, which on the stretched forefinger of time sparkle forever" (Tennyson). The most valuable of "the words of the wise" were uttered by Solomon, and are contained in the Book of Proverbs. But this saying was already ancient in the days of David. It is also "true and faithful" and very instructive. Consider—

I. ITS MEANING . "Ill men do ill things." "Actions usually correspond to the quality of the mind" (Grotius).

1 . An evil disposition is possessed by some men. The ancients noticed the distinction between evil actions (as well as good) and evil character (as well as good). There is in some men, in contrast to others, a selfish and bad disposition. All men, it is true, are sinful; but some, instead of striving against sin and overcoming it, are the slaves of sin; their supreme affection is set upon unworthy objects, and the ruling principle of their life is wrong. This is due to many causes—previous voluntary acts, wilful neglect of Divine aid, etc.; but the fact is certain. Their nature differs from that of good men just as (though not so necessarily or to the same extent) the serpent from the dove, and the thistle from the vine.

2 . An evil disposition expresses itself in corresponding actions. It uses power and opportunity according to its nature (verse 19), and turns to evil the same circumstances which a good disposition turns to good (verse 6). This is in harmony with the established order of things in the world. "A good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit" ( Luke 6:43 ). "Do men gather grapes of thorns? "etc. ( Matthew 6:16-20 ; Matthew 12:35 ). "Doth a fountain send forth at the same place sweet water and bitter?" etc. ( James 3:11-13 ; Proverbs 13:16 ).

3 . An evil disposition is plainly proved by evil actions. It is so especially when they are performed deliberately, habitually, and on occasions of decisive trial. "By their fruits ye shall know them." The proof is perfectly reliable, easily perceivable, and generally applicable.

II. ITS APPLICATION (verse 11). "But my hand shall not be upon thee" (verses 12, 13). "David means to say that if he had been guilty of conspiracy against the king he would not have neglected this favourable opportunity to kill him, since men usually indulge their feelings, and from a mind guilty of conspiracy nothing but corresponding deeds could come forth" (Clericus). The application may be made to the conduct of others, but it should be made first and chiefly to our own ; and it should lead us—

1 . To test our character by our actions, and to prove to others when it is suspected and calumniated that it is good, and not evil. As wickedness proceedeth from the wicked, so goodness proceedeth from the good.

2 . To feel increased aversion to evil, to act according to the integrity we assert of ourselves, to resolve to do nothing wrong, and to endeavour to prevent others from doing wrong (verse 14).

3 . To appeal to God, who searches the heart, and, in the consciousness of sincerity and innocence, to put confidence in his righteous and merciful aid (verse 15). "Beloved, if our heart condemn us not, then have we confidence toward God" ( 1 John 3:21 ).

In the review of the subject let us bear in mind that—

1 . Men are responsible for the character they possess.

2 . An evil character may be transformed into a good one by the power of Divine grace and the use of proper means. "I will give you a new heart." "Make you a new heart."

3 . We ought to strive continually to attain the highest degree of virtue and goodness possible.

"Such is this steep ascent,

That it is ever difficult at first,

But more' a man proceeds less evil grows.

When pleasant it shall seem to thee, so much

That upward going shall be easy to thee,

As in a vessel to go down the tide,

Then of this path thou wilt have reached this end.

There hope to rest thee from thy toil" ('Purg.' 4.).—D.

1 Samuel 24:16-22 . (ENGEDI.)

The goodness of bad men.

"And Saul lifted up his voice and wept" ( 1 Samuel 24:17 ). The opportunity given to David to avenge himself on Saul was a severe test of principle, but by the use he made thereof it became a means of his further advancement. His forbearance was also another test of the character of Saul, over whom Divine mercy still lingered, and toward whom it was in such forbearance shown afresh. Igor was it without effect. The heart of the man who had ordered the massacre of eighty-five priests and was bent on the destruction of his most faithful servant relented at the words addressed to him; his voice trembled with emotion, tears flowed down his cheeks, he wept aloud, acknowledged his guilt, and turned from his purpose. It seemed as if he had undergone a sudden transformation and become a new man. But his heart remained unchanged. And his goodness, as on former occasions, was like that of those to whom the prophet said, "Your goodness" (fits of piety) "is as the morning cloud, and as the early dew it goeth away" ( Hosea 6:4 ). Concerning such goodness, notice that—

I. IT IS NOT UNFREQUENTLY DISPLAYED . There is in the worst of men some capacity of moral and spiritual impression; and those who might be least expected to be moved are often most powerfully affected by—

1 . The force of a powerful appeal, in which the truth is set before their minds and brought home to their hearts and consciences ( 1 Samuel 24:9-15 ). They walk in the darkness of error and illusion, and the light breaks suddenly upon them, revealing what they could not or would not see before. It is made so plain that they are unable to deny its reality or resist its impression.

2 . The exhibition of unusual generosity and superior excellence, which shows by contrast their own defects, shames and subdues them, overcomes not only them, but also, in some degree, the evil that is in them—their envy, hatred, and sin. "The simple self-presentation and self-witness of moral purity and truth has a great missionary power, and often makes a mighty impression on spiritually darkened and morally perverted natures, in such wise that the Divine in them is freed from the binding power of evil, and the religious moral element of the conscience, which is concealed deep under religious moral corruption, breaks freely forth, at least in some bright and good moments, in order to point to the way of salvation and show the possibility of deliverance, provided the man is willing to he saved and renewed" (Erdmann).

3 . The apprehension of an extraordinary escape from danger and death ( 1 Samuel 24:18 ). Saul had been placed by the hand of God within reach of the stroke of death, and if David had acted as men would ordinarily have done he would not have been now alive ( 1 Samuel 24:19 ). The heart must be hard indeed if it be not melted by such things as these.

II. IT IS APPARENTLY GENUINE ; the proof of a radical change of disposition. In tears and words and actions there is—

1 . The presence of strong emotion. It is evidently not simulated, but real.

2 . The operation of an awakened conscience ( 1 Samuel 24:17 ), which produces the recognition of what is right, the vindication of one who has been wronged, the confession of sin, and prayer for the blessing of God on one who has been regarded as an enemy ( 1 Samuel 24:19 ).

3 . The conviction of the Divine purpose. "And now, behold, I know well," etc. ( 1 Samuel 24:20 ). That purpose had been indicated to Saul by Samuel and by the course of events; but he refused to recognise it, sought to change it, and fought against it. Now he acknowledges its inevitable fulfilment on the ground of the superior worth of David ( 1 Samuel 15:28 ), submits to it without complaint, and even seeks a solemn pledge of forbearance toward his house on its accomplishment ( 1 Samuel 24:21 ). He says in effect, "The will of the Lord be done."

4 . The abandonment of evil designs. His amendment goes beyond good resolutions, and appears in his actually leaving off the pursuit of David and returning home to Gibeah ( 1 Samuel 24:22 ). When good actions follow good words, what more can be needed? Yet Saul among the saints, like Saul among the prophets, was Saul still.

III. IT IS REALLY WORTHLESS . Although the signs of repentance and reformation in Saul were greatly valued, they were not absolutely relied upon by David, who had experience of his impulsive and changeable nature, and "knew what was in man." The most promising signs may be, and often are, connected with a goodness which is—

1 . Superficial ; the depth of the heart being still hard and stony.

2 . Defective, in hatred of sin, renunciation of self, return to God, surrender of the will, true faith, inward renewal, and spiritual strength to resist temptation.

3 . Transient. "They soon forgat his works," etc. ( Psalms 106:13 ). Not long afterwards Saul was again in pursuit of David, and his heart was more obdurate than ever ( 1 Samuel 26:1 ). Transient goodness issues in permanent destruction. "Water that riseth and fioweth from a living spring runneth equally and constantly, unless it be obstructed or diverted by some violent opposition; but that which is from thunder showers runs furiously for a season, but is quickly dried up. So are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart; they are even and constant unless an interruption be put upon them for a season by temptations. But those which are excited by the thunder of convictions, however their streams may be filled for a season, they quickly dry up and utterly decay" (Owen, 'Spiritual-Mindedness').

Consider that—

1 . Men may be near the kingdom of God and yet never enter into it.

2 . We are liable to be deceived by the appearance of goodness in others, and even in ourselves.

3 . Whilst we should "search and try our hearts," we should also pray, "Search me, O God," etc. ( Psalms 139:23 , Psalms 139:24 ). "Create in me a clean heart," etc. ( Psalms 51:10 ).—D.

HOMILIES BY D. FRASER