Up to this point David has given us a glimpse of the path trodden by Messiah when He was presented to the Jew. And the remnant that then believed in Him, separated from the nation, sharing in His rejection, but to enjoy a more blessed position, were taken out of the natural position of Israelitish remnant, and with believing Gentiles, after the cross form one body, the church, where they that are nigh, and those who were far off, the middle wall of partition broken down, are made one “new man.” This position of the godly ones of Israel—for God always maintained a testimony for Himself in Israel whether in the former or present dispensation—Abigail and Ahinoam represent. During the time that this body is forming by the Holy Ghost, Israel as a nation—Michal the first wife being separate from her husband—become Lo-ammi.
The chapter that follows gives the trial of David's faith as a saint. For honored as he was, he was but a man, and his faith must be tested as that of every other believer: “That the trial of your faith, being much more precious than of gold that perisheth though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ (1 Peter 1:77That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7)). But, besides this proving of David's faith, is there not an analogy between his forsaking the land and making a home among the Philistines, and the professing church forsaking its true place, forgetting its standing and making for itself a home in the world, so as to avoid the consequence of the cross, hatred and persecution from the enemies of Christ? Many of the true children of God are carried away through false teaching, the fruit of unbelief in the word of God. God has kept for Himself a few faithful ones; but the mass of profession is mixed with the world, and rapidly sinking into Laodicean apathy and pride, notwithstanding the seeming zeal seen in the highest and lowest aspects of profession, which is comparable to the unhealthy, because feverish, energy of a sick man. As a whole the professing church is living contentedly in a kind of spiritual Ziklag, until God permits the enemy to overthrow it. Ziklag is burnt not by the Philistines—the world within the pale of profession—but by the Amalekites—the world, outside profession. The Amalekites did not burn a city of the Philistines but the refuge which saints had made for themselves in the world. It is righteous judgment, but withal great mercy. For God will bring His people, those true in heart to the person of Christ, out of every false position. The church though broken will be compelled to return from their Ziklag to their true place, individually if not corporately. For us it is waiting for the Son from heaven. For David it was returning to the land of Judah.
David's failure in faith, and Saul’s inability to withstand temptation, are the two things next before us. And we learn that not only is the natural man powerless against temptation, and therefore incapable of ruling well and presenting in his high vocation an image of the Great King, but even the saint fails, and in the first principles of trust in God. David's failure brought him into circumstances which well nigh proved fatal. It was only the intervention of God in grace, that opened the door for his escape from the dishonoring position in which lack of faith placed him. One aspect of God's dealing with him at this time is His mercy. Of course we may say, looking at God's purpose in him, that he must be delivered; but this in no ways lessens—nay, rather increases—his sin in going again to seek refuge among the Philistines. But this all the more exalts the compassion and grace of God. For his going over to Achish and settling down in the country of the Philistines, and pressing his service on the Philistine king when marching against Israel, was putting every possible hindrance and doing all he could, against his ever sitting upon the throne of Israel. Could he be the one chosen to be king? As a responsible man he forfeited all the privileges and honor of his anointing. But when did failure in responsibility ever turn aside the flow of God's grace to His saints, or bar the fulfillment of His purpose? God had spoken, and neither David's fear of Saul with its consequences, nor Saul's active opposition, could set aside His word.
In Saul we see the natural man's attempt to forsake evil and his sure failure. There may be an appearance of having succeeded, and so long as no temptation assails him he may maintain the appearance. But when the opportunity comes, the power of evil breaks down every barrier of good resolves and intentions? all which are found to be as tow touched with fire; and with increased impetus the undelivered slave of sin rushes into the same courses from which he seemed delivered. This is the history of many a soul, and it by no means proves the want of sincerity. Many a circumstance may happen to make a man review his past ways with shame and disgust: with such a feeling it is an easy matter to resolve to abandon them. A reformation that has no deepen root than the mere accidents of human life afford, or what man calls gratitude, cannot endure when the tempter and favorable opportunities combine. It may be the reproaching of conscience, for the natural man has a conscience which sometime will speak until it be seared as with a hot iron. In such cases there is no real sincerity; and if there were, sincerity is not power. It is simply self-delusion, and the man is the victim of his deceitful heart.
This was the case with Saul. He recognized (ch. 24.) the kindness and forbearance of David; and it so touched him that he “lifted up his voice and wept.” He is convinced that David will baking, and prays him to swear that he will not destroy his name out of his father's house. David gives the required pledge, and Saul returns home—doubtless with the thought that he would no more seek David's life. But Satan does not leave his captives alone. A little time may elapse, so that Saul's sense of gratitude and his good resolutions may evaporate, when he would be as ready as ever to follow the path in which Satan was leading him. His hatred was only smoldering till it was fanned into a flame as fierce as before.
For here is very much more than Satan accomplishing the ruin of a soul. Saul was his tool in his enmity against Christ. Saul only saw David. Satan saw in him the type of Christ who is the Son of David. If Satan could only destroy David, where would be the Son and all, the promises bound up in Him? not only the future blessing of Israel and of the earth, but the bruising of Satan himself, and wresting from him the world of which through sin he had become the god and the prince? It is Satan's antagonism to Christ which alone fully accounts for the persistent and unnatural desire of Saul to slay his daughter's husband. It began with jealousy, but David's submissive conduct, so invariable, was quite sufficient to have removed all such feeling so unfounded (but therefore with deeper root), had that been all. Satanic wisdom discerned in the youthful slayer of Goliath the power of God, and the progenitor of Him who was to be the bruiser of his head, and the conqueror of Death and Hell. Therefore it was that Saul's jealousy ripened into Satan's hatred. And all through the scenes the real contest is between the opposing forces—if we may thus speak—the power of God on one side, and, on the other, the power of Satan.
This opposition dates from the garden of Eden. To the serpent, God said, The seed of the woman should bruise his head. From that moment, Satan's constant aim was to destroy the woman's Seed, whenever He should appear, and if possible to prevent His appearing. To this end he made Cain a murderer. Eve thought he was the man; perhaps it was also Satan's thought. A mightier effort followed: he corrupted the whole race, and the deluge came. Satan did not calculate on the race being continued through Noah. Nor was there any clue given (save vaguely in “Blessed be the Lord God of Shem") till long after to show in what line the promised seed would come, till Abram was called, and upon him Satan immediately fixed his eye. He essayed on three different occasions to swamp the separated line with the nations outside. Twice was Sarah exposed, first, in the house of Pharaoh (Gen. 12:1414And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. (Genesis 12:14)), then in the house of Abimelech (Gen. 20). His third attempt, for the same object, was with Rebecca (Gen. 26), only that God would not permit her to be taken into the Philistine's house. Isaac's sin was the same as Abraham's. If Satan succeeded in corrupting the old world, why not in corrupting also the chosen line? All this was to prevent the coming of the true Seed.
Again, Satan knew that the line ran through Jacob; therefore he led Isaac to give the blessing—in intention—to Esau. The sad story of Dinah shows the hand of Satan for the same end. When Jacob's children were in Egypt, he instigated Pharaoh to decree the destruction of every male child, i.e. to destroy the race. Again, he sought the corruption of the chosen people when he brought the daughters of Moab into the camp (Num. 25). David appears, and Satan quickly discerns that the promised Seed will come in this line. The sphere of his plotting is narrowed and his efforts are directed against this chosen man, and Saul is his willing instrument. All these are Satan's attempts to frustrate the purpose of God; for if, he could prevent the advent of the promised Seed, he would remain undisputed master of the world. But neither man's sin, nor the saints' failure, nor Satan's opposition, can set aside or annul God's decree.
From this point of view—God's purpose—there can be no doubt as to the issue. Satan may seem for a moment to drive the chosen man to the last extremity; and the chosen one himself may fail in faith, and in despair give up all. But this in the end only makes the interposition of God more pronounced and the discomfiture of Satan more complete.
Saul goes home, and apparently relinquishes all intention of pursuing David any more. Satan bides his time, and at the fitting moment find's means to re-awaken the slumbering enmity in Saul's heart. “And the Ziphites came unto Saul to Gilead, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon? Then Saul arose and went down to the wilderness of Ziph having three thousand chosen men of Israel with him to seek David in the wilderness of Ziph” (26:1, 2). Possibly he would never again have gone after David but for the Ziphites. Poor soul no master of himself. Again he sets out with the same hate, the same purpose, and with the same select force of three thousand chosen men. But a deeper humiliation awaits him.
David does not forget his place in presence of Saul whom he constantly honored as the anointed king. David says of himself, only “a flea"; that to pursue him is “as when one doth hunt a partridge in the mountains.” What need of such an army as Saul had to seek David with his little band of at most six hundred men! So great means to attain so (apparently) small an end! How very determined the will of Saul against David, yea, against God! He who sits in the heavens has man in derision. He sends a deep sleep upon Saul and his army; and they are all in the power of David, whose reverence for the order of God alone stays his hand. But is there not also a touch of sarcasm in David's words, “The king of Israel is come out to seek a flea"? For the “flea” had been in the king of Israel's camp and had taken away his spear and the cruse of water; i.e. his means of warfare and the necessaries of life. In a word, Saul was powerless. What greater proof than this, that Saul was the “flea,” and the power of God, the strength of Israel, with David?
Did he think to come unawares upon David? David knew Saul better than Saul knew himself, and he “sent out spies” and understood that Saul was come in very deed. Appearances might seem fair at first, but David did not trust them, and he sent out spies; and soon proof was given that no confidence could be placed in Saul. And now the interposition of God is very plain. The sentinels who should have watched while the king slept are themselves asleep. God thus, as it were, prepared them for David's nocturnal visit, and led by the hand of God he in the boldness of faith goes straight to the sleeping king. In this moment of triumph his dependence upon God is tested and not found wanting. His follower advises the slaying of Saul. This would have been sin. He would not avenge himself. Saul might be a wicked man, but he was Jehovah's anointed, and David would not take the matter in his own hand. “Jehovah liveth,” he says, and that is enough for David. “Jehovah shall smite him, or his day shall come to die, or he shall descend into battle and perish.” Would it not have been a continual reproach that he had slain the king while sleeping? Faith committed it to God. Dearly beloved, avenge not yourselves.” But how manifestly the craft of Satan is defeated! Whether Saul slew David, or David slew Saul, either way would have suited Satan's purpose, and have been a hindrance to the purpose of God. The object of David's visit to the camp was accomplished in taking the spear and the cruse of water; and proved unmistakably that a power above Saul was David's guide and preserver.
Saul wakes up to find a further proof of his folly and his impotence. He is compelled to make a confession with deeper shame. “I have sinned; return, my son David; for I will no more do thee harm, because my soul was precious in thine eyes this day; behold, I have played the fool and have erred exceedingly.” He would no more do David harm! Too late, he never again had the opportunity. His race of evil and enmity was run. The Philistines are gathering their armies for battle, and to bring ruin upon his house, a judgment which, if delayed, is sure, the fearful end of man's chosen king. As David had said, “he shall descend into battle and perish.” The hour was come, the battle imminent. Visibly forsaken of God who answered him not, “neither by dreams, nor by Urim, nor by the prophets,” he thinks of Samuel and employs Satanic agency to bring him, as if Satan had control over departed spirits—a delusion not unknown in these days. But now, as then, the apparition of the departed spirit would terrify the cunning rogue far more than it would the poor dupe. In despair Saul seeks through the familiar spirit the answer God would not give. Samuel appears, far more to the terror of the witch than of Saul. To her, he was unexpected; Samuel was not her familiar spirit. He appears, not to give counsel, but to pronounce the king's doom. This is the end of the king whose beginning was so promising. The living prophet anointed him with oil, the dead prophet—but sent of God—pronounces his doom. He sought aid and counsel through an agency that he formerly sought to destroy. What will not despair bring a man to? Saul puts himself in the hands of Satan, for well he knew her source of rower. Conscious of his inconsistency in seeking counsel of one whom a little before he would have put to death, he disguised himself, and would see her secretly. But the truth is brought out, and the king becomes an object of pity to the witch of Endor. Could he fall lower And mark, that notwithstanding his former zeal to extirpate witchcraft, its practice still existed, and his immediate attendants knew it, and they hid it from the king. For when in his dire extremity he asks where a woman with a familiar spirit may be found, they are able at once to say, “Behold there is a woman who hath a familiar spirit at Endor.” What an index is this to the condition of Israel!
There was a dark fear of his impending doom weighing down his soul. No doubt he wished to see Samuel; but the means he used were, none the less, enlisting the power of Satan to withstand the purpose of God. Conscience told him that God's judgment was near; and he would if possible turn it aside, not by repentance, but by the aid of Satan. This carries our thoughts onward to the day when the Beast will make war with the Lamb. The difference is that the future antagonist of will not disguise himself; he will have no need to seek Satanic aid in the gloomy recesses of a witch's cave, undercover of the night; he is the bold and open enemy endowed with power and authority from the dragon. He is the only man up to that time—ever clothed with power not from God; for the powers that are now are ordained of God. Saul and the Beast are alike in this, that they are personal antagonists to the Anointed of Jehovah, and also that both fall by special judgment from God: the Beast, by the direct power of Christ when He appears; Saul, by the Philistines who are the executors of God’s wrath.
What a scene of despair when the inhabitants forsook their cities and fled All hope was gone; their king slain, and David in. exile, their only prospect was continual bondage to the Philistine. What a judgment upon them when the Philistines came and dwelt in the cities that God gave to Israel—! All that they could read in these outward signs of God's feeling was that He had departed from them; and the dying words of the wife of Phinehas would be remembered only to confirm the despair of the hoar, “Ichabod, the glory is departed from Israel.”
We have dwelt upon Saul ignominious end, not because it marks the downward cause of a soul always rebellions, and increasing in iniquity till he died by his own hand, but because the ruin that he brought upon Israel was a necessary preparation for the advent of David as the type of Messiah; foreshowing the still greater ruin and worse condition of Israel when Christ comes to reign over them. And from this point of view it is no question of individual salvation. Clearly Seal was a wicked man; and he was a wicked man possessing power and using it against God's anointed One. Like Pharaoh centuries before, he was raised up for the purpose that the power of God might be seen, that the flesh in the fairest form, with every advantage, could never be a channel of blessing, and least of all of the promised blessings of God. He was as those who having stumbled at the truth are appointed to a certain niche in the framework of the dispensations for the fulfilling of God's purposes of glory (1 Peter 2:88And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. (1 Peter 2:8)).
Another point is that when a king took the place of the link between God and the people and displacing the priest, the prosperity of the people depended upon him; and such a king, who can stand ever before God accepted and beloved, must be a man of God's own giving and preparing. Saul was a choice Specimen. of humanity and nothing more, till he became king, and then he was an enemy. David in type is the man accepted and beloved. In reality, and in substance, it is Christ the Man of God's right hand.
We have said that this ruin of Israel was as necessary for the coming kingdom of David, as the sufferings and sorrows of David himself. If the man must be disciplined to sit upon the throne, so must the people to rejoice in him. And as the world will be prepared for the kingdom of Christ by passing through tremendous judgment—the vials of His wrath poured out upon them who have rejected God’s chosen king, so is Israel prepared for the kingdom of David by passing under a judgment heavier than any before.
The triumph of the enemy however was very brief. It is measured by the rapid rise of David from the condition of an exile, first to be king over the house of Judah, and soon after of all Israel. It was just long enough to show that Israel had lost all power and was ruined, that their ruin was through and owing to the man of their own choice, the fruit of their rebellion against God, in wishing to have a king like the nations. No circumstances could be imagined affording stronger proof of this; and this misery of guilt is brought upon the people that the sovereign grace of God in raising them up might be gloriously manifest, and Israel raised to a higher position than before.
It is characteristic of God's ways at all times with these whom He is about to bless abundantly. The fruits of sin are allowed to ripen; then when all is apparently lost, God appears and gives beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. How astonishingly all this will be the experience of Israel when re-established in the land David's kingdom with all its renown is but a shadow of the flame kingdom under Messiah; the Son of David. From, every tongue shall be heard in praise to Him the words already prepared for them. “Blessed be the LORD for evermore. Amen and Amen.”
But where was David during this crisis in Israel’s history?