2 Samuel 1:1-10

The facts of this section may be stated thus:

1 . David having retired to Ziklag during the conflict between Israel and the Philistines, a messenger from the seat of war comes to pay him homage.

2 . David, being as yet in ignorance of the event on Gilboa, and being impressed by the signs of mourning on the stranger, is prompted to ask whence he came.

3 . Eager to ascertain further information, he learns from the Amalekite, not only that Saul and Jonathan were dead, but that, according to the stranger's story, the former had been killed by the hand of the narrator.

4 . In evidence of the truth of his story, the man produces Saul's crown and bracelet.

Waiting on Providence.

David's retirement at Ziklag is to be regarded in connection with his well-established conviction that he was the chosen servant destined to occupy a foremost place in establishing the kingdom of God, and his persistent resolve not to take a single step of his own devising that would seem to force on the removal of Saul from the throne, in order to secure thereby his own elevation. Events had forced him into a quasi-public position as the rival of Saul, much as he disclaimed all rivalry; and now, in a foreign land, with a following not of his own seeking, and sensible that a crisis was at hand, he felt that he could do nothing but maintain a resolute inactivity, leaving the issue of impending events to Providence. A belief in Providence is very common; in word men express their dependence on it, and there are seasons in human life when, perhaps, all we can do is to wait on Providence. There is, however, a false, even wicked, waiting, which is but another name for idleness or fatalism, or vague looking for some lucky chance. Considering the case of David, we can trace some of the features of a true waiting on Providence. There is—

I. DEEP CONVICTION OF BEING DEVOTED TO A HOLY CAUSE . Life is devoted to a Divine, not a merely human, purpose. This was pre-eminently characteristic of David at this time. He was conscious of being personally identified with the working out of God's holy purpose towards mankind. He had passed out of the realm of self-seeking into the kingdom of God, and in public and private lived for God. Here lies the beginning of our right and privilege to wait on Providence. As our Lord's life was a nobler instance of consecration to a holy cause than was David's, so now ours may be an instance less conspicuous than his, though in our measure as real. It is possible for us to be one with Christ and his kingdom—absorbed, amidst even private and domestic life, with the purpose dear to his heart. Our life gains power and glory only in proportion as we are enabled to cherish a well-founded conviction that we are not living for merely temporal and material considerations, but for God, and in that sense are his chosen servants for specific purposes, as truly as was David when, in retirement at Ziklag, he knew he was the chosen King of Israel.

II. FREEDOM FROM SELFISH AND MALEVOLENT DESIRES . David desired not elevation for the sake of personal gratification; nor did he desire disaster for Saul that a great obstacle to his own advance might be put aside. Men consecrated to God are open to the subtle temptation of desiring events to move on so as to promote their own personal ease at the cost of much that is sacred. Under plea of greater usefulness, we may long for Providence to open a pathway for us, when, if motives are severely scrutinized, there is discovered a secret longing for personal gratification. The interlacings of human life are such that the displacement of one may be a prerequisite to the freer action and wider usefulness of another; and one whose course is hampered by obstacles may almost unconsciously cherish the wish that some event may happen which, by the trouble and loss it brings to another, will promote his own interests. No one truly waits on Providence who cherishes this spirit. The man of business who, amidst difficulties, looks out eagerly for the downfall of others as a means of his own improved chance in competition, must not flatter himself that all along he has been quietly waiting on Providence. It often requires very high religious principle to labour on in obscurity, blessed by apparently few results, with a calm trust in God untainted by the desire that others, possibly less worthy in character, may be swept away by resistless events to make more room for ourselves. David's sentiments towards Saul, who stood in his pathway, are full of instruction to all.

III. RECOGNITION OF GOD 'S CEASELESS CONTROL OVER OBSTACLES , AND OF HIS STEADILY UNFOLDING PURPOSES . Most probably David's followers, knowing as they did that Saul stood between him and the throne, often marvelled at his patient inactivity. But by a keener spiritual vision than they possessed, he recognized the perfect control of the God he served, and had amazing faith in the sure though slow unfolding of his purposes. Hence he could wait and be still. This quality has always entered largely into the character of those who have done great service in the interests of truth and righteousness. Our Saviour, during his earthly life, was a conspicuous instance. He was despised, rejected, of the people there were none with him, and events seemed to the minds of his disciples ( John 14:1 ; John 16:19-22 ; Luke 24:21 ) to be disastrous to his cause; and yet all through he never distrusted the Father, and in fulness of confidence could anticipate the results of a steady unfolding of the Divine purpose ( John 10:16 ). So likewise we in secular and spiritual affairs may be said to wait on Providence when, in spite of difficulties that almost crush out our life, we, being conscious of oneness with Christ, stagger not in our belief in the all-controlling wisdom and power, and rest in the certainty of an order of things which is being directed towards the realization of the Divine purposes with which our entire life is identified. "Have faith in God." He slumbers not; he sleeps not; he works, and who shall let?

IV. HEADINESS FOR ACTION , REGULATED BY RESOLVE ONLY TO ACT IN HARMONY WITH HIGHEST LAW . David was ready to act whenever occasion offered; but he would not create occasion, and that because he saw that, in the continuance of Saul's life and reign, there was involved a great principle. For had he not been chosen by God? and was not God now allowing him to work out his own chastisement in harmony with far-reaching moral laws? David could only act in harmony with the Divine law which seemed to be expressed in Saul's sad life—namely, the removal of the unworthy by a natural process. There was a reserve of power in Christ during his life among men which could have accomplished startling results had he put it forth—just as David could have precipitated events by putting forth his strength against Saul—but he restrained himself. He was patient, and abstained from any action that would run counter to the moral and physical laws by which God was then governing mankind. On the same principle he now carries on his work in the world. Men do not understand him when they look for an extension of Christianity in violation of the laws of moral and social life which God has ordained. We are entrusted with more power than it is fit to put forth. Its exercise is to be regulated by regard to law. Especially in embarrassed circumstances, when it seems as though, in our business, our domestic affairs, or Church action, we could make marked advance by a vigorous effort in a given direction, does it become us to ask whether such action would be in harmony with the law of righteousness. During the sorrows of the Church ( Luke 21:9-21 ), when it seemed as though active resistance by the sword was essential to self-preservation, the disciples were to be patient, and not run counter to the law of the gospel by endeavouring to maintain a kingdom of peace by carnal weapons. We must wait for God, be ready to act when action will harmonize with the holy laws of God's government.

V. JUDICIOUS USE OF TIME , AS JUSTIFIED BY THE CIRCUMSTANCES OF OUR POSITION . David could not act against Saul; he could not benefit Israel by seeking to rid them of an unworthy ruler; but he could seek to remedy the evils caused by the Amalekites at Ziklag ( 1 Samuel 30:1 , 1 Samuel 30:26 ), and also discipline and organize his adherents ( 1 Chronicles 12:1-40 .), and so put himself and his men in a position to move towards Palestine when God opened the way. The disciples of Christ were powerless to act on the world for some weeks after his death, but they cherished faith in their Lord, and, till the time appointed by Providence came, they wisely kept together for prayer and mutual encouragement ( Acts 1:14 ; cf. Acts 2:1-13 ). The Christian Church may believe itself called to enter on a great missionary enterprise in an at present inaccessible country. It must not violate the laws of God by rushing into disaster under plea of promoting a good cause, hut must gather up materials and become ready to enter in when a higher power opens the way. The same principle applies to our extension of business, our entering on new or wider professions, and especially if we are ambitious to consecrate ourselves to the work of the Christian ministry. Those who, after the example of David, wait on Providence, will find in the end that the ways of God, though apparently slow and often trying to patience, are indicated by the issue.

A subtle temptation.

The Amalekite who came to David may be regarded as an instance of a quick-witted cunning man, observant of facts affecting the interests of others, and swiftly ingenious to work them up into a plausible form, ostensibly for the advantage of strangers, but really for his own advancement and material gain. He knew just enough of the outward development of the kingdom of God to see m events an opportunity for making them subservient to his own purposes. Like some of the present day, who are aliens to the spiritual Christian commonwealth, but who scruple not to make a profession of some interest in it a means of attaining to social position and material prosperity, so did he pay honour to the chosen servant of God for what he could gain thereby. But the main point in his conduct centres on David. He came practically in the form of a tempter to one who had long been under the force of strong temptation to desire and seek the removal from position, if not from life, of one who had been both an ungrateful enemy and an obstacle to the carrying out of his life's mission. We have seen in our comments on the First Book of Samuel bow bravely David had withstood all the influences which urged to action against Saul. He had triumphed, and was now calmly waiting on Providence at Ziklag. But now the hand of Providence was being manifested without any action of his own. For does not this stranger declare the great news that the miserable king was fallen; that by an act of his own he had saved Israel from the shame of his dying directly under Philistine hands; and that the crown—the symbol of authority—was now within David's own camp? Is there not here, then, release from the severe tension of self-restraint which for years had been put on thought and deed? Now surely David may breathe freely, and even bless God and take courage! Gratitude to such a newsbearer was surely due, and a sobered gladness may legitimately be cherished! Let us, then, consider the nature of subtle temptations.

I. THEY MAY SPRING FROM UNLOOKED FOR SOURCES , AND SO TAKE US OFF OUR GUARD . Who would have supposed that an Amalekite—a man whose tribe had been in conflict with David—would have appeared before him as bearer of news most momentous as affecting his future career? The apparent disinterestedness of one who could not be a partisan would render David open to the natural effect of the tidings on an ordinary heart. So in our life subtle temptations, calling us to no ostensible act of wrong, spring up we know not how, and take us by surprise. It may be an evil thought is suddenly obtruded in a line of ordinary thought; or a friend hints at a possibility without suggesting a deed or a feeling; or a set of facts start before the observing faculty, conveying, by their convergence on a matter of special interest to us, an impulse to cherish a definite class of feelings which, when examined in cool moments, is found to be essentially unholy. "Watch and pray, lest ye enter into temptation," was an exhortation based on a profound knowledge of the manifold avenues along which subtle promptings to evil may enter into and possess the soul.

II. THEY MAY NOT CALL TO ANY DEFINITE ACTION . In this case David was even relieved, by the fact of the tidings, from the pressure that had so long been on him to take action for his own advancement. Whatever appeal there was in the temptation was simply to the seat of feeling. The constitutional weakness of man is to feel satisfaction when an enemy is removed, and, though conventional custom may lead us to say that that satisfaction is tempered by sadness, it is to be feared that in this there is more of form than reality. Many men would not see any temptation in this narrative. They cannot see that character lies in feeling cherished, more than in acts that manifestly violate some law of God or man. Incitements to deeds of open vice do not form the most dangerous evils of our lot. Satan ruins more by undermining than by direct assault. The weakening of the inner seat of purity and kindliness alone need not involve any deed or word known to our fellow creatures.

III. THEY MAY PRESENT THEMSELVES UNDER COVER OF CONSIDERATIONS OF EXPEDIENCY . Judging from the standard that governs the lives of most men, the Amalekite imagined that his story would gratify David for two reasons—one, that hopes long cherished of being of service to Israel were soon to be realized; the other, that Saul was set aside by other hands than his own. There can be no doubt but that, in proportion to the strength of his hope of some day being the means of raising Israel from the sorrows which had come by the misrule of Saul, so would be the tendency to rejoice in its speedy realization; and this he knew would be legitimate. Hence, although, as a kindly good man, he might well abstain from cherishing any secret satisfaction at the disaster which had befallen Saul, yet, in view of the beneficial issues about to flow from the event, would there not be valid ground for so doing? Was not the welfare of the nation of more importance than sentiment for an individual? And could he not distinguish between malicious joy, and satisfaction in the rising of public good out of personal disaster? It is thus easy for one nation to find, by a swift process of thought, plausible pretext for satisfaction in the calamities of another nation. Possibly our Church life is not free from the subtle temptation, when we observe, in the decay of rival parties or denominations, a probable increase to the strength of our own. Business men may argue that benefits to society arise from the downfall of houses trading on an insecure basis, and so cover the real character of the personal satisfaction entertained. We need to be much on our guard when the reasoning powers are stimulated to justify sentiments which in their simple nakedness would be instinctively abhorred by a very holy and loving nature. In moral matters the first judgments are safest.

IV. THEY DO NOT REVEAL OR SUGGEST THE IMMEDIATE AND REMOTE CONSEQUENCES OF YIELDING . The point of the temptation, as it fell on David's nature, was simply to develop a certain feeling of satisfaction that, as he could not and would not raise a hand against Saul, some one else, in a natural course of events, had been permitted by Providence to do so, and thus had secured the opening of the door for which he had been waiting. Now, this feeling, so natural to many men, so commonly cherished under kindred circumstances, even though a human weakness, was simply a private transitory sentiment passing over the inner life, and forming no feature in conduct. It seemed to begin and end there and then. Its presence, if permitted, was a trifle, and inflicted no injury on society. Thus, while other temptations on presentation startle the ordinary mind by being associated at once with damage to social position, or to family or nation, temptations of this class do not reveal or suggest at the time their consequences. Of course, evil is to be resisted as evil apart from effects; and a pure mind will immediately detect the essentially immoral nature of any internal incitement to transitory impurity of sentiment. But it is easier to many to detect and resist temptations of the other class. No doubt every deterioration of feeling does issue in disastrous consequences, as surely as do open acts of vice, only the subtle process escapes notice. Consequently many good men, forgetting this, often entertain suggested transitory feelings of evil, which, did they hut duly consider the necessary deterioration of their entire life which thereupon sets in, they would carefully watch against and resist.

PRACTICAL LESSONS .

1 . We ought to act at all times under the influence of the fact that at no hour are we free from the possibility of being subjected to very subtle temptations.

2 . The more cultivated and tried our piety, the more likely is it that the trials of our religious purity will come in forms not suggestive of open acts of transgression.

3 . Whenever the reasonings of expediency come in to justify the indulgence of sentiments of which doubt may have arisen as to their moral quality, we may safely be suspicious of fallacy, and so should close the debate at once.

4 . It is very possible that a long season of persistent temptation to actual wrong, as in the case of David for years past, may culminate in a temptation more severe, because more difficult of detection, and which, if yielded to, would virtually undo the work of years of resistance. Therefore we need to be specially watchful when the end of our trials is near.