1 Samuel 26:13-25

Afflictions and righteousness.

The facts are—

1 . David seeks to arouse the attention of Saul by an appeal to Abner, blended with reproof of his negligence.

2 . Saul, on recognising David's voice, is answered by him in terms expressive of loyal homage.

3 . David appeals to Saul with respect to his conduct, pointing out its harshness and unreasonableness.

4 . Saul, valuing his own life just spared, admits the force of the plea, and promises to desist from persecution.

5 . David reasserts his integrity, and expresses the hope that God would accept his motives and actions.

6 . Saul acknowledges the moral superiority of David, and professes to foresee his success in life. As the persistence of trial is set forth by the various items of the history, so the integrity of David is also variously illustrated. Afflictions and righteousness are most conspicuous features of his experience during the period prior to his accession to power; beautifully suggestive to us of the conditions of our attaining to fitness for the higher service of Christ ( Acts 14:22 ). The general teaching of the section may be arranged under the following statements:—

I. That IT IS CONSISTENT WITH SUBMISSION TO THE WILL OF GOD TO ENDEAVOUR TO REMOVE THE HUMAN CAUSES OF TROUBLE . The life and writings of David prove his trust in God and acquiescence in his appointments; at the same time he spared no pains to get rid of the troubles of his life by removing the causes of them as existing in the mind of Saul. In this fresh appeal he declares to Saul that if God be the mover of his spirit to do these things ( 1 Samuel 26:19 ), he has no more to say, only let it be proved. His appeal to Abner was an additional effort to remove the trouble, since not Saul only, but the general and army would now see in his abstinence from violence the purity of his motives. The same course is proper for all in tribulation. Trials are permitted, and are blessed in their effects when rightly received ( Hebrews 12:6-11 ); but we have to do with preventible causes, and may seek to remove them. Even the failure of effort to remove causes of trouble which, being human, ought not to operate, in becoming itself a trial is the more blessed in its effects because of our having done our duty. God's secret purposes and methods are not the rules of our action, and any fruitless action of ours performed in reverent submission to his unsearchable will is itself a means of grace, because of his turning it to spiritual profit.

II. That THERE IS A DOUBLE BASIS OF APPEAL TO MEN BENT ON A WRONG COURSE which should regulate our dealings with them. David addresses himself to Saul's sense of right and to his reasoning powers. "What have I done?" The answer was clear in Saul's conscience. "Now, therefore, I pray thee, let my lord the king hear the words of his servant." The reasoning powers of Saul gave heed and were convinced by the subsequent argument. In our private controversies, in our efforts to win men over to Christ, and in our treatment of the young, we are on safe ground when we address the moral and rational nature. A wise appeal to the two cannot be wholly lost. Man is compelled by force of his nature to recognise right when placed before the eye of conscience, and the laws of thought insure the acquiescence of reason when the argument is intrinsically as well as formally sound. It is this necessary recognition of truth and right which forms the philosophical ground for faith in the final triumph of Christianity, and wise teachers as well as private Christians may labour on in confidence as long as they present the truth of God in an earnest and prayerful spirit.

III. That THE DEFECTIVE MORAL CONDITION OF WEAK MINDS LAYS THEM OLDEN TO THE PERNICIOUS CONTROL OF BASE MEN OF STRONGER MIND . David hit the mark when he said, "If they be the children of men." The strong-willed men at the court of Saul, and referred to in the Psalms, had obtained influence over him, and by lies and slanders had embittered his spirit against David. But it was the decayed piety and persistently impenitent spirit in Saul which exposed him to this danger; for even a weaker intellect will resist the stronger in matters of moral conduct when the heart is sound in its spiritual tendencies. A man's moral condition has more to do with his superiority to the devices and urgencies of the strong and crafty than his knowledge or force of intellect. Moral affinities are powerful for good or evil, and moral repulsions are life's safeguards for the good. Hence the supreme importance of a new heart and a right spirit. Hence, also, the profound wisdom of the New Testament teaching and the mercy of the provision for our renewal. The bearing of this on our education of youth, on personal resistance of temptation, and on the means for counteracting the influence of powerful but unholy men, is obvious.

IV. That a RECOGNITION OF RIGHT AND WRONG IN CONDUCT MAY BE PERFECTLY SINCERE , BUT DESTITUTE OF GOVERNING POWER OVER THE LIFE . Under the appeal to conscience and reason Saul admitted his wrong and folly, and David's right and wisdom. Being just then keenly alive to the value of deliverance from death, he was prompted to let right and reason exercise a legitimate sway over his thoughts, and thus was honest in his declaration. Yet the recognition was, so to speak, intellectual, and not moral. It was admission of truth, not response to its power over the life. Men are not governed in conduct by thoughts, or propositions, or formal confessions of right and propriety, but by positive tendencies of their moral nature. And as Saul's tendencies were not altered by the interview with David, his recognition of right failed to become a power over his conduct in days hence. We often see how men delude themselves by regarding a recognition of right as tantamount to a healthy moral condition for the time being. Here again we come upon the fundamental truth that a radical change of nature is the only hope of salvation and safeguard of daily life.

V. That THE PAIN OF SEPARATION FROM THE PRIVILEGES OF WORSHIP IS ONE OF THE SEVEREST TRIALS OF GODLY MEN . Of hunger and thirst David said nothing, nor of loss of social position; but he dwelt with emphatic language on the grievous wrong of driving him from "the inheritance of the Lord," virtually saying, "Go, serve other gods." As the hart panteth after the water brooks, so did his soul pant after God ( Psalms 41:1-4 ). As the patriot feels the anguish of exile, so more keenly does a servant of God feel banishment by man from the fellowship and hallowed joys of the sanctuary. Those in authority should be very careful lest by harsh conduct they drive away into godless regions of thought and association men of noble, reverent spirit. Origen, Luther, and others have shared the bitterness of David; and even our Lord was cast out from the Jewish Church, and was taunted with the suggestion of going to "teach the Gentiles" ( John 7:35 ). Our love to the house of the Lord and for the communion of saints is a test of the reality of our piety.

VI. That INTEGRITY OF CONDUCT IS A CONDITION OF RECEIVING GOD 'S BLESSING , AND MAY WITH ALL HUMILITY BE ASSERTED . David was most deeply conscious of being a loyal, loving subject, free from ambition or desire to do other than good to his king. He referred to his sparing Saul in evidence of this, and now, as in the presence of God, affirms that, so far as his conduct toward Saul was concerned, he was quite prepared to abide by the Divine rule of rendering' to every man "his righteousness and his faithfulness." So far as his own personal deliverance from tribulation was to be measured to him according to his treatment of Saul, he was quite satisfied that it would be complete. Here is no trusting to personal goodness for pardon and eternal life, no glorying in his own virtues; but a strong assertion of his integrity of conduct in one particular, and a belief that, so far as integrity in this case was a condition of being blessed, he would not come short of the blessing. The Old Testament is one with the New in the conditions of pardon and eternal life, and also in the condition of godly men being prospered in their way. When challenged with reference to a particular deed, it is legitimate to affirm our righteousness with all solemnity, and with a deep sense of our general unworthiness before God.

VII. That MEN WHOSE LIVES ARE CONSCIOUSLY WRONG AND UNSATISFACTORY INWARDLY RECOGNISE THE SUPERIORITY OF THOSE THEY OPPOSE , and discern the signs of coming success. Saul felt David to be the nobler man, and under the transitory influence of truth he openly avowed what was always felt (verse 25). Much of the resentment cherished against him had arisen from the conviction, so unwelcome to the envious, of his being endowed with qualities that would justify the anointing by Samuel. The silent homage to goodness is universal. Instances have occurred in biographies testifying that while in former antagonism to Christian truth and Christian men the writer was sensible of the beauty and power of Christian character, and saw in it elements of future happiness not in his own. The tone of the opposition to Christ and his apostles reveals the same fact. The character built up by a true piety is a creation of God, and is among his noblest works, as it is also most permanent. The more we can present such a character before men, the more shall we multiply the evidences of Christianity, and reveal to mankind in what lies the germ of permanent success.

HOMILIES BY B. DALE

1 Samuel 26:1-12 . (THE HILL OF HACHILAH.)

The man worthy of the sceptre.

"And David took the spear and the cruse of water from Saul's bolster" ( 1 Samuel 26:12 ).

1 . David's innocence with respect to any evil design against Saul was fully vindicated at their previous meeting. Saul himself was melted to tears, confessed, "Thou art more righteous than I," etc; prayed that the Lord might reward his preserver, and declared, "I know well that thou shalt surely be king" ( 1 Samuel 24:17-20 ); but his insincerity, instability, and. perversity were such that as soon as he was informed by the treacherous Ziphites that David was again in the hill of Hachilah ( 1 Samuel 23:19 ), he started in pursuit with his 3000 men ( 1 Samuel 13:2 ). His sin was now greater than before because of its opposition to his clearer conviction of the integrity of David and the purpose of God, and there are indications in this interview of the increased obduracy of his heart.

2 . The aim of David is not so much to afford a further vindication of himself as to stay the persecution of Saul, and induce him to act in accordance with his former confession ( 1 Samuel 26:18 ). For this purpose he proves to him that although he might have the power to deprive him of his authority and life, he has no wish to do so, and is his most faithful guardian ( 1 Samuel 26:16 ); appeals to his best feelings, and warns him that he is fighting against God and exposing himself to his righteous judgment. He takes away his spear sceptre (an emblem of royal authority— Genesis 49:10 ; Numbers 24:17 ; Psalms 45:6 ) and his cruse of water (a necessary sustenance of life— 1 Samuel 25:11 ), but only to restore them into his hand ( 1 Samuel 26:22 ).

3 . In acting thus David shows his incomparable superiority to Saul, and that he alone is worthy to reign over Israel, even as he has been ordained to succeed to that exalted dignity. "Behold now, once more, our David, as he goes away with Saul's spear, the emblem of his sovereign power. At that moment he presents a symbolically significant appearance. Unconsciously he prophesied of his own future, while he stands before us as the projected shadow of that form in which we must one day behold him. In the counsel of the invisible Watcher it was indeed irrevocably concluded that the Bethlehemite should inherit Saul's sceptre, and here we see before us a dim pre-intimation of that fact" (Krummacher). As the man most worthy to rule, and furnishing in some respects a pattern to others, he was distinguished (see 1 Samuel 13:14 ) by—

I. PRE - EMINENT ABILITY ( 1 Samuel 26:4-7 ). In the enterprise which he undertook during the night (either with the express intention of doing what he did, or from some internal impulse) he displayed those qualities for which Saul and his ablest general, Abner, were noted, and in a higher degree than they, viz.—

1 . Sagacity, skill ( Psalms 78:72 ), and practical wisdom; perceiving what was defective in the condition of his adversaries and how to take advantage of it. Tact, although by no means one of the highest mental endowments, is an indispensable qualification in a successful ruler.

2 . Vigilance . His experiences in the desert had taught him to be ever on the alert, and he watched while others slept ( 1 Samuel 26:4 , 1 Samuel 26:16 ).

3 . Courage. "Who will go down with me to Saul to the camp?" ( 1 Samuel 26:6 ). Even the brave Hittite dared not accept the challenge, and only Abishai (afterwards David's pre-server— 2 Samuel 21:17 ) would accompany him. They went fearlessly (like Jonathan and his armour bearer) right into the midst of danger.

4 . Energy and activity, by which alone he could achieve success. Mental and physical strength is of God, should be ascribed to him and employed for him.

"For by thee I can scatter a troop,

And by my God do I break down walls;

Who maketh my feet like hinds' feet,

And setteth me on my high places;

Who traineth my hands for war,

So that mine arms can bend a bow of brass"

(Perowne, Psalms 18:29 , Psalms 18:33 , 81).

II. LOWLY REVERENCE , submission, and obedience. "The Lord forbid that I should stretch forth mine hand against the Lord's anointed" ( 1 Samuel 26:11 ; 1 Samuel 24:6 ). There was in David (as there should be in others)—

1 . An unbounded reverence for God as the source of power, justice, order, and all excellence. This was the principle from which his conduct toward Saul proceeded.

2 . Profound respect for every authority ordained by God. Saul had been anointed king, and was still openly reigning by Divine permission; his person was therefore regarded by David as sacred. "Liable as the Israelite kings were to interference on the part of priest and prophet, they were, by the same Divine power, shielded from the unholy hands of the profane vulgar; and it was at once impiety and rebellion to do injury to the Lord's anointed" (Kitto, 'Cyc. of Bib . Lit.'). "He gives two reasons why he would not destroy Saul, nor permit another to do it:—

3 . Due subordination of the claims of every such authority to the claims of God; which both rulers and subjects, who have proper reverence for him, must observe.

4 . Entire subjection of personal impulses, purposes, and aims to the will of God, in the assurance that he will" render to every man his righteousness and his faithfulness" ( 1 Samuel 26:23 ). "Commit thy way unto the Lord," etc. ( Psalms 37:5-9 ).

III. NOBLE GENEROSITY . "Destroy him not," etc. ( 1 Samuel 26:8-11 ; Psalms 57:1-11 ; inscription, Altaschith = Destroy not; see Hengstenberg). The opportunity of slaying his enemy was again placed in his hands, and in sparing him a second time David showed still greater forbearance than before, because of—

1 . The renewed persecution to which he was subjected, and the increased hopelessness of turning Saul from his purpose. "I say not unto thee, Until seven times," etc. ( Matthew 18:22-35 ).

2 . The peculiar circumstances of the case. He was there alone with Abishai in the night, and his companion entreated that he might be permitted to give but one stroke ( 1 Samuel 26:8 ). None else would witness the deed. Moral restraint alone prevented his permission of it.

3 . His not entertaining the temptation for a moment; even the thought of it could find no place in his breast. Recent experience had evidently strengthened his spirit ( 1 Samuel 25:32 ).

4 . His fixed determination to leave the matter entirely with God ( 1 Samuel 26:10 ). "It is evident that David's faith in God was one of the great roots out of which all these fruits of forbearance and compassion grew. He was confident that God would in his own way and in his own time fulfil the promises which had been made, and, therefore, instead of taking the matter into his own hands, he could rest in the Lord and wait patiently for him" (C. Vince). And he alone who will exercise power in mercy as well as in justice is worthy to have it intrusted to him.

IV. DIVINE APPROVAL . "A deep sleep from the Lord was fallen upon them" ( 1 Samuel 26:12 ), indicative of the fact that the Lord 6, favoured David's enterprise." He was providentially preserved from harm, and this, along with many other circumstances (all concurring with his eminent personal qualifications), manifested it to be the will of God that he should rule over his people. The sceptre which he had no desire to wrest from the hand of Saul would be given to him by the hand of God, and be "a sceptre of uprightness." The highest realisation of these principles appears in One greater than David, and alone "worthy to receive" the sceptre of universal dominion ( 1 Samuel 2:10 ; 2 Samuel 23:2 ; Philippians 2:9 ; Hebrews 1:8 ; Revelation 5:5 , Revelation 5:12 ).—D.

1 Samuel 26:13-16 . (THE HILL OF HACHILAH.)

Manliness.

"Art not thou a man?" ( 1 Samuel 26:15 ). A man should prove worthy of himself; his nature, power, dignity, and responsibility. Every man should do so (not only everyone who, like Abner, occupies an exceptional position), forevery man (fallen though he be) is great. "Let us not disparage that nature which is common to all men; for no thought can measure its grandeur. It is the image of God, the image of his infinity; for no limits can be set to its unfolding. He who possesses the Divine powers of the soul is a great being, be his place what it may. You may clothe him with rags, may immure him in a dungeon, may chain him to slavish tasks; but he is Still great. Man is a greater name than president or king" (Channing, 'Self-culture').

"A beam ethereal, sullied and absorpt;

Though sullied and dishonoured, still Divine!" (Young).

In order that he may act according to his true nature, and not unworthily of it—

1 . The body must be the servant of the soul. It was designed, with its various passions, to obey, and not to rule; and to keep it "in subjection" ( 1 Corinthians 9:27 ) requires watchfulness, self-control, and manly strength.

"Call to mind from whence ye sprang;

Ye were not form'd to live the life of brutes,

But virtue to pursue and knowledge high"

(Dante, 'Inferno').

2. The mind must be faithful to the truth ; esteeming it as more precious than gold, searching for it as for hid treasure, receiving it on proper evidence, cleaving to it when discovered, and confessing it without fear. Here is room for the exercise of the highest virtue or martial courage. "In understanding be men" ( 1 Corinthians 14:20 ).

3 . The heart must be set on the supreme good ; resisting and overcoming the temptation to set its affections on wealth, pleasure, fame, that "satisfy not" ( Psalms 4:6 ).

"Let thy heels spurn the earth, and thy raised ken

Fix on the lure which heaven's eternal King

Whirls in the rolling spheres.

O ye misguided souls!

Infatuate, who from such a good estrange

Your hearts, and bend your gaze on vanity,

Alas for you!" (Dante).

4. The conscience must be reverenced as the king ; its integrity defended against all foes, its voice obeyed at all risks, and its favour desired above all earthly dignities. "Reverence thyself" ( 1 Samuel 22:22 ).

5 . The will must be fixed on doing the will of God— resolutely, firmly, and constantly; in striving against sin, advancing in holiness, and promoting his kingdom. "Watch ye, stand fast in the faith, quit you like men, be strong" ( 1 Corinthians 16:13 ).

"Be as the tower that, firmly set,

Shakes not its top for any blast that blows."

6. The character must be conformed to that of "the man Christ Jesus," the highest and only perfect pattern of true manhood ( John 13:15 ; Ephesians 4:13 ; Philippians 2:5 ), and the Saviour and Helper of all who endeavour to be like him.

7 . The present life must be a preparations for the future. Man is made to live forever, and it is not manly to live only for the passing moment. He who sleeps at his post of duty and neglects to watch and pray is surely "worthy to die" ( 1 Samuel 26:16 ). "Look up to heaven, look down to hell, live for eternity!"—D.

1 Samuel 26:13-25 . (THE HILL OF HACHILAH.)

David's last meeting with Saul.

1 . This meeting took place at night. The encampment of Saul was over against the desert by the way ( 1 Samuel 26:3 ). The light of the stars, or of the moon, and the flickering campfires, together with the intense silence of the place, would enable the quick eye and ear of David to perceive its position and defenceless condition. And it may have been early morning when, on his return from his adventurous and successful enterprise, the voice of David rang across the ravine which separated him from it. "Answerest thou not, Abner?'

2 . The conversation that followed occurred in the presence of the followers of Saul, and was doubtless heard by them, on awaking, like Abner, out of the deep sleep that had fallen upon them ( 1 Samuel 26:12 ). At the former interview Saul was alone with David and his men, and, having no reason for concern about the manner in which his royal dignity, of which he was always so jealous, might be regarded by others, his feelings were less restrained and his expressions more explicit. What was now said must have shown them the evil of the course he pursued; it was a public testimony against the wickedness of the men who incited him to it ( 1 Samuel 26:19 ), and could not but convince them of David's integrity and future success ( 1 Samuel 26:25 ).

3 . It took place under circumstances which made it impossible for Saul to do him harm. David's distrust of him was such that he took care to gain a safe position before speaking. The temptation to get him into his power was always too strong for Saul to resist. He was not morally, but physically, restrained from effecting his purpose ( 1 Samuel 25:32 ). David could have destroyed Saul, but he would not; Saul would have destroyed David, but he could not; he was under the dominion of a depraved will, even when he expressed his determination to abandon his evil designs, and seemed to himself and others sincerely penitent. In this interview then we see—

I. THE CONSCIOUS INTEGRITY OF AN UPRIGHT HEART . After asking, "Wherefore doth my lord pursue after his servant?" etc; David said, "If the Lord have stirred thee up against me," etc. ( 1 Samuel 26:19 , 1 Samuel 26:20 ); and again, "The Lord render to every man his righteousness," etc. ( 1 Samuel 26:23 , 1 Samuel 26:24 ). His conscious integrity appears in—

1 . Earnestly urging the adoption of proper means to overcome temptation. "Pray to God that he take the temptation from thee" (Bunsen). "Let no man say when he is tempted, I am tempted of God," etc. (Jam 1 Samuel 1:13 , 1 Samuel 1:14 ). But God often affords him opportunity to manifest the evil that is in his heart, with a view to his conviction of sin and turning from it; and "if he does not repent, the forms in which sin exhibits itself are no longer under his control, but under God's dispensation, who determines them as pleases him, as accords with the plan of his government of the world, for his own honour, and, so long as he is not absolutely rejected, for the good of the sinner" (Hengstenberg). And he has respect to the offering that is presented to him in righteousness ( Genesis 4:7 ). The meat offering ( minchah ) here meant "was appended to the burnt and peace offerings to show that the object of such offerings was the sanctification of the people by fruitfulness in well doing, and that without this the end aimed at never could be attained" (Fairbairn). David spoke from his deep experience of temptation, his faithful endeavour after holiness, his exalted estimation of the Divine favour and help, and was as desirous that Saul should stand in a right relation to God as of his own deliverance from persecution ( Psalms 141:2 ). "The way in which he addresses Saul is so humble, so gentle, and so reverent that we may sufficiently thence recognise the goodness of his heart."

2 . Solemn invocation of Divine judgment on wicked men who incite to wickedness. "If it be the children of men," etc. ( 1 Samuel 26:19 ). This is in accordance with the tone which pervades the imprecatory psalms, and should be interpreted in the light of his personal conduct toward Saul, his zeal for the kingdom and righteousness of God, the facts of the Divine treatment of evil men, similar expressions in the New Testament ( Matthew 11:21 ; Matthew 23:13-39 ; Acts 8:20 ; 1 Corinthians 5:5 ; 2 Timothy 4:4 ), and the inferior position occupied by saints under the Old Testament dispensation (see commentaries on the Psalms by Tholuck, Perowne, and others). "When David's whole career is intelligently and fairly viewed, it leaves on the mind the impression of a man of as meek and placable a temper as was ever associated with so great strength of will and such strong passions" (Binnie, 'The Psalms'). "David is the Old Testament type of the inviolable majesty of Christ, and therefore his imprecations are prophetic of the final doom of the hardened enemies of Christ and his Church. As such they are simply an expansion of the prayer, 'Thy kingdom come.' For the kingdom of God comes not only by the showing of mercy to the penitent; but also by the executing of judgment on the impenitent" (Kurtz).

3 . Fervent entreaty of an enemy to abandon his unjust, unpitying, and unworthy designs. "Now, therefore," etc. ( 1 Samuel 26:20 ). "This speech of David was thoroughly suited to sharpen Saul's conscience and lead him to give up his enmity, if he still had an ear for the voice of truth" (Keil).

4 . Confidently appealing to the perfect justice of God and his merciful interposition on his behalf. "The Lord render to every man," etc. ( 1 Samuel 26:23 , 1 Samuel 26:24 ). This is not the language of boastfulness or self-righteousness, but "the answer of a good conscience toward God." He desired that God would deal with him as he had dealt with others ( Psalms 7:4 , Psalms 7:5 ), and fully vindicate his "righteousness and faithfulness" by delivering him "out of all tribulation." Only one who was consciously upright in heart could speak thus; and similar expressions often occur in the Psalms ( Psalms 17:1-5 ). "The Psalmist is not asserting his freedom from sin, but the uprightness and guilelessness of his heart toward God. He is no hypocrite, no dissembler; he is not consciously doing wrong" (Perowne). In addition to the eight psalms previously mentioned as referred by their inscriptions to the time of Saul's persecution, there are two others, viz; Psalms 63:1-11 ; 'Longing in the wilderness for the presence of God in the sanctuary' (see inscription; verses 19, 20):—

"O God, thou art my God; early will I seek thee.

My soul thirsteth for thee, my flesh pineth for thee,

In a dry and weary land where no water is.

Psalms 18:1-50 ; 'An idealised representation of the experience of Divine deliverances' (see inscription; 2 Samuel 22:1-51 .). Other psalms have also been referred by many to the same period as "the fruitful soft of David's psalm poetry," viz; Psalms 6:1-10 ; Psalms 11:1-7 ; Psalms 12:1-8 ; Psalms 13:1-6 ; Psalms 17:1-15 ; Psalms 22:1-31 ; Psalms 27:1-14 ; Psalms 31:1-24 ; Psalms 35:1-28 ; Psalms 40:1-17 ; Psalms 56:1-13 ; Psalms 58:1-11 ; Psalms 59:1-17 ; Psalms 64:1-10 ; Psalms 69:1-36 ; Psalms 109:1-31 ; Psalms 120:1-7 ; Psalms 140:1-13 ; Psalms 141:1-10 .

II. THE UNCONSCIOUS INSINCERITY OF AN EVIL HEART . "And Saul said, I have sinned," etc. (verses 21, 25). He acknowledged the sin and folly of his past conduct (though not with tears, as before), invited David to return, and promised no more to do him harm, uttered a benediction upon him, and predicted that he would "do great things and prevail" (omitting, however, any allusion to his royal dignity, as on the former occasion)—"at once a vindication of David's conduct in the past, and a forecast of his glory in the future." He doubtless meant at the time what he said, but it is to be observed that—

1 . The most corrupt heart is capable of good impressions, emotions, and purposes. History and observation afford innumerable instances of the fact.

2 . It is apt to be the subject of them under special circumstances ( 1 Samuel 24:16-22 ), and particularly when convinced of the futility of sinful endeavours, and restrained by a power which cannot be effectually resisted. "Behold, thou hast spoken and done evil things as thou couldest" ( Jeremiah 3:5 ). So long as the power to do evil things is possessed, it is exercised; but when it is taken away men often seem sincerely penitent and fully determined to do good. But how seldom does the "goodness" exhibited in such circumstances prove really sincere and enduring!

3 . The experience of them is no certain evidence to a man himself or others of a right state of heart. They are liable to deceive, and can only be depended upon when expressed and confirmed by corresponding and continuous acts. Strong feeling is often temporary and never transformed into settled principle.

4 . The removal of tint influences by which they are produced, and the occurrence of favourable opportunities for the manifestation of the true character, commonly prove its utter insincerity. It was thus with Saul. He did not repent in deeds of righteousness, nor "bring forth fruits meet for repentance." On the contrary, he soon afterwards renewed his persecution, and ceased not until David was wholly beyond his power ( Psalms 27:1 ). "They return, but not to the most High: they are like a deceitful bow" ( Hosea 7:16 ). He was under the dominion of an evil disposition and depraved will, and with every broken promise of amendment his moral condition became worse, until he sank into despair. "The only good thing in the world is a good will" (Kant).

"But ill for him who, bettering not with time,

Corrupts the strength of heaven descended Will,

And ever weaker grows through acted crime,

Or seeming genial venial fault,

Recurring and suggesting still!

He seems as one whose footsteps halt,

Toiling in immeasurable sand,

And o'er a weary, sultry land,

Far beneath a blazing vault,

Sown in a wrinkle of the monstrous hill,

The city sparkles like a grain of salt" (Tennyson).—D.

1 Samuel 26:21 . (THE HILL OF HACHILAH.)

Playing the fool.

"Behold, I have played the fool, and have erred exceedingly." At his first wrong step it was said to Saul by Samuel, "Thou hast done foolishly" ( 1 Samuel 13:13 ); and now (a man of about sixty years of age), looking back upon a long course of disobedience and self-will, and more especially upon his recent persecution of David, he himself said, "I have sinned... Behold, I have done foolishly, and have erred exceedingly." "There is no sinner so hardened but that God gives him now and then a ray of illumination to show him all his error." And under its influence many a man, in reviewing the past, has been constrained to make a similar confession. With reference to the case of Saul, a man plays the fool—

1 . When he suffers illusive thoughts and sinful passions to find a place within him. This was the root of Saul's wasted and miserable life. How different would it have been if he had adopted proper means to expel such thoughts and passions from his breast, and prevent their return! "How long shall thy vain thoughts lodge within thee?" ( Jeremiah 4:14 ).

2 . When he listens to the false representations of wicked men, insinuating, it may be, suspicions of his best friend, and urging him to regard him as his worst enemy ( 1 Samuel 24:9 ).

3 . When he acts in opposition to what he knows to be right. Saul had done so continually, following the impulses of "an evil heart of unbelief, instead of the dictates of reason and conscience. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin" ( James 4:17 ).

4 . When he rests in feelings merely, and does not translate them into deeds ( 1 Samuel 24:17 ). They are "dead without works." Every delay to act in accordance with them weakens their power, renders it less likely that they will ever be acted upon, and prepares the way for the return of the "evil spirit."

5 . When he makes good resolutions and immediately breaks them ( 1 Samuel 26:21 ), thereby destroying his moral power, and hardening himself in sin.

6 . When he contends against the Divine purposes in the vain hope of succeeding ( 1 Samuel 26:25 ). Sooner or later he must be crushed. "Who hath hardened himself against him and prospered?" ( Job 9:4 ).

7 . When he expects to find happiness except in connection with holiness. The illusion is dispelled, if not before, at the hour of death and the dawn of eternity, and he has to confess his folly when it is too late to repair it.—D.

HOMILIES BY D. FRASER