1 Samuel 27:5-12

The perils of expediency.

The facts are—

1 . David, being unwilling to live in the royal city, seeks and obtains Ziklag as his place of abode.

2 . During his stay there he makes war on neighbouring tribes.

3 . He gives Achish the impression that he was acting in hostility to Judah, and so creates the belief that henceforth he must be an ally of the Philistine. The painful backsliding of David is a reminder of the frailty of the best of men, and should induce great watchfulness over the subtle springs of thought and feeling. The prominent teaching of this section may be arranged thus:—

I. THE PERILS OF SELF - CHOSEN MEANS OF SAFETY . David's passing over the border was a step unwillingly taken, originating in the proper belief that when possible dangers ought to be avoided, but chiefly in the fear that the oft experienced help in Judah would not be continued there. The imperfect spiritual condition which rendered groundless fear possible also induced a self-choice of means of safety irrespective of guidance of prophet or Urim. But no sooner is the step taken than dangers thicken. A sojourn with Achish meant dependence for support, exposure to treachery, increasing obligations to serve a heathen king, the evils to religious life of association with idolaters, and consciousness of self-debasement. We have to learn that the path of duty may be encompassed with difficulties, but is always better than any course we may from love of ease strike out for ourselves. The Church has never gained anything but ultimate loss and dishonour in evading the pains and sorrows of high spiritual service by a spirit of conformity to the world. The merchant beset with risks incurs worse dangers by passing' over the line of truthfulness and fraud. The soul sensible of its spiritual dangers and annoyed by restless temptations finds no real relief in leaving the "way everlasting" for the expedients suggested by a deceitful heart.

II. THE SHAME OF SUPPRESSING OUR TRUE CHARACTER AND THE OBJECT FOR WHICH WE LIVE . Obviously David was careful not to let Achish know that he was the anointed, and was living in hope of rising to the throne of Israel. For as Israel was the declared and natural enemy of Philistia, this would be to foster the means of his future overthrow. It was impossible for a man of fine sensibilities to thus suppress his real character and objects without constant sense of shame, and even dread lest by some means he should be detected and suddenly assailed. Occasionally for political reasons men have adopted a policy of concealment, though even in this department of life it is attended with loss of self-respect and considerable peril. There are temptations for religious men to hide their religion, to pass unknown as professors, to assume for a while the habits and enter into too intimate associations with the irreligious. In festive scenes, in plans of business, in converse with strangers, there may arise a feeling of shame, or a thought of inexpediency, which not merely restrains from a natural expression of Christian feeling consonant to the occasion, but even prompts to an effort to give the impression that we are not religious. The sin of this suppression of our Christianity, this hiding of the great end for which we profess to live, cannot but bring most grievous trouble to the soul, as it so manifestly dishonours the name by which we are called.

III. THE FUTILITY OF ALL EXPEDIENTS FOR COURTING THE FAVOUR OF THE IRRELIGIOUS . David's scheme was to live in favour with the Philistines, and to this end he represented himself as their friend and the foe of their foe. Not only did he produce the false impression of having attacked Judah,—an act of untruthfulness,—but he did himself and brethren the cruel wrong of representing himself as alien to them. For awhile Achish was misled, but his people were suspicious ( 1 Samuel 29:3 ), and the result was a loss of reputation to David. Good men cannot compromise their position with irreligious men and secure or confer any permanent advantage thereby. The consideration and interest they manifest for a season, resting on false representations, will soon yield to suspicions, distrust, and contempt. If it be thought that accommodations of life to the standard of the unspiritual will tend to benefit them, events will prove the thought to be delusive. "Be not conformed to the world" is the wise policy, as it is the solemn duty, of the Christian.

IV. A COMPROMISE WITH THE IRRELIGIOUS MAY INVOLVE THE CONTRACTION OF VERY UNWELCOME OBLIGATIONS . From the day that David sought the friendly protection of Achish to the outbreak of war with Israel, David was becoming involved in obligations which could only be set aside at the cost of a reputation for deceit and ingratitude. He had to play a double part to save his own life and to avoid the fearful sin of raising his hand against his own countrymen (cf. 1 Samuel 27:11 , 1 Samuel 27:12 ; 1 Samuel 28:1 , 1 Samuel 28:2 ). There is here warning for the Church and the individual. Christian action should always be so free and truly based on righteous principles as to raise no claim for service or friendship inconsistent with the holy vows of consecration to Christ. He who by suppression of his religious principles puts himself in the power of irreligious companions or associates will find his position to be one of increasing embarrassment; and after a painful and tortuous line of conduct it will be necessary to lose all respect by breaking away from the wicked alliance or retain friendship by a shipwreck of faith. "The friendship of the world is enmity with God" ( James 4:4 ). Young persons who are thrown much among the irreligious should take to heart the lessons of David's experience.

HOMILIES BY D. FRASER