And David said to Saul, "Let no man's heart fail on account of this Philistine. Your servant will go and fight him!" Sermons
1 Samuel 17:32-37. (THE VALLEY OF ELAH.) He will deliver me out of the hand of the Philistine (ver. 37). Many things tend to hinder the exercise and work of faith. Some of them arise from the heart itself. Others arise from the speech and conduct of other people. Such was the scornful reproach cast upon David by his eldest brother, and such the cold distrust with which he was at first regarded by Saul. But as he had doubtless overcome his own tendency to unbelief by recalling what God had done, so now by the same means he overcame the unbelief of the king, and excited his confidence and hope. "Let no man's heart fail," etc. (ver. 32). "Thou art not able," etc. (ver. 33). But "there was that in the language of this youth which recalled the strength of Israel, which seemed like the dawn of another morning, like the voice from another world" (Edersheim). "And Saul said unto David, Go, and Jehovah be with thee" (ver. 37); thus displaying one of the best features of character he possessed after his rejection. We have here - I. AN EXPERIENCE of great deliverances. 1. Consisting of accomplished facts. "Thy servant kept his father's sheep," etc. (vers. 34, 35). They were not imaginary, but real events. 2. Occurring in personal history, and therefore the more certain and deeply impressed on the mind. How full is every individual life of instructive providential occurrences, if we will but observe them. 3. Wrought by a Divine hand. "The Lord that delivered me," etc. (ver. 37). Where unbelief perceives nothing but chance and good fortune a devout spirit sees "him who is invisible;" and the extraordinary success which the former attributes to man the latter ascribes to God. 4. Treasured up in a grateful memory. "Therefore will I remember thee," etc. (Psalm 42:6; Psalm 77:10, 11). Experience is the collection of many particulars registered in the memory." II. AN ARGUMENT for strong confidence. The argument - 1. Rests upon the unchangeableness of God, and the uniform method of his dealings. "The Strength of Israel will not lie nor repent" (1 Samuel 16:29). Hence every instance of his help is an instruction and a promise, inasmuch as it shows the manner in which lie affords his aid, and gives assurance of it under like conditions. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice" (Psalm 63:7; Psalm 27:9). "This was a favourite argument with David. He was fond of inferring future interpositions from past. And the argument is good, if used cautiously and with just discrimination. It is always good if justly applied. The difficulty is in such application. The unchangeable God will always do the same things in the same circumstances. If we can be certain that cases are alike we may expect a repetition of his conduct" (A.J. Morris). 2. Recognises similarity between the circumstances in which Divine help has been received and those in which it is expected, viz, (1) in the path of duty; (2) in conflict with an imposing, powerful, and cruel adversary; (3) in a state of perilous need; (4) in the exercise of simple trust; (5) in the use of appropriate means; (6) and in seeking the honour of God. When there is so close a resemblance the argument is readily applied, and its conclusion irresistible. 3. Regards the help formerly received as a pledge of personal favour, and an encouragement to expect not only continued, but still greater, benefits from him whose power and love are measureless. "I was delivered out of the mouth of the lion; and the Lord shall deliver me from every evil work," etc. (2 Timothy 4:17, 18; 2 Corinthians 1:10). "Man's plea to man is that he never more 4. Is confirmed in practice as often as it is faithfully tested, and increases in force, depth, and breadth with every fresh experience of Divine help. "Oh, were we but acquainted with this kind of reasoning with God, how undaunted we should be in all troubles! We should be as secure in time to come as for the time past; for all is one with God. We do exceedingly wrong our own souls and weaken our faith by not minding God's favours. How strong in faith might old men be that have had many experiences of God's love if they would take this course! Every former mercy should strengthen our faith for a new, as conquerors whom every former victory encourageth to a new conquest" (Sibbes, 'Works,' 1:320). - D.
Thy servant will go and fight with this Philistine. I. SPIRITUAL HEROISM IS SOMETIMES UNEXPECTEDLY DEVELOPED. Little dreamt David, when he left his home at Bethlehem that morning, for the simple purpose of visiting his brethren in the camp, what wonders his single arm would achieve. His heroism was the development almost of a moment. Before he well knew to what he had committed himself, he found himself pledged to a deadly conflict with Goliath. And thus unexpectedly is spiritual heroism sometimes developed. I say developed, not created. The quality must exist before it can be brought out; but, this bringing out is often unexpected. A youth has grown up in the privacy of some country home — quietly, and without attracting any special notice. None have marked him out for "a burning and a shining light." So has youth passed away, in steady pursuit of personal piety, in unpretending labours, in earnest endeavour to be faithful in the little; and manhood has dawned, when, unexpectedly, as to Gideon threshing wheat by the wine press, as to Elisha following the plough, there comes a call to prepare for some great undertaking. Instances will readily occur, illustrative of these observations, and confirmatory of their truth. You will recall names, such as those of Luther, and Hooker, and Baxter, and Carey, and Livingstone, which, though now emblazoned in the church's annals, are names of men whose opening life afforded; even to those who knew them best, but few indications of after distinction and usefulness.II. SPIRITUAL HEROISM NOT UNFREQUENTLY MEETS WITH DISCOURAGEMENT FROM THOSE WHO SHOULD BE THE FOREMOST TO SUSTAIN IT. What noble plans, and comprehensive enterprises, have been nipped in the bud by the unkindness, and suspicion, and jealousy of Christians! What shackles and fetters have been thrown round the free limbs of many a man, anxious to do great things for God, and to leave the world better than he found it; and this by brethren too — elder brethren — Eliabs! III. SPIRITUAL HEROISM UNSUBDUED BY DISCOURAGEMENT DOES, IN DUE TIME, FIND OPPORTUNITY FOR ITS EXERCISE AND DISPLAY. Though David obtained little sympathy from his brethren, if indeed any, he had but to bide his time, and God would open up his way. He quietly waited for providential intimations, and they did not tarry. Without seeking to obtrude himself upon public notice, or to run before he was sent he was soon sought out. There is often more real bravery in waiting than in action; more fortitude in occupying the lonely watchtower on the hilltop, that the moment for onward march may be known as soon as indicated, than there is in facing the foe when the rage of battle is aroused. It is no mark of Christian soldiership to be impatient of the Lord's will, and to want to be moving when He has commanded us to be still. IV. SPIRITUAL HEROISM IS DISTINGUISHED BY A LOFTY AND FIRM RELIANCE UPON GOD. V. SPIRITUAL HEROISM, THOUGH ARDENT AND IMPULSIVE IN ITS NATURE, IS NOT LESS WISE IN THE MODE OF ITS WARFARE. There was a simple weapon he had learned to use with skill. Mailed warriors might smile when they saw it, and augur that the conflict about to ensue would be only child's play; but the sling and stone in David's hand had done their work erewhile, and he could trust them now. At least, failure with these was only possible, with the other certain; and if he did succeed with such simple means of attack, how much greater glory would redound to God, and in its degree be reflected on him! So with his sling and stone he advanced to meet the vaunting giant of Philistia. Now, there is nothing, respecting which Christians need to be more earnestly counselled than the cultivation of the spirit of wisdom in their endeavours to be good. Zeal is not enough; boldness is not enough; utterance is not, enough; all these may exist in the highest degree, and yet, unless there be combined with them tact, sagacity, address, the amount of possible good which the individual believer may accomplish will be greatly curtailed. VI. SPIRITUAL HEROISM IS GENERALLY HONOURED OF GOD IN THE ACHIEVEMENT OF ITS AIMS. David slew the giant, and every courageous and heroic Christian slays his giants. (C. M. Merry.) (Silvester Horne, M. A.) I. First of all, THE MISTAKES AND WEAKNESSES OF THE WORLD IN CIRCUMSTANCES OF DIFFICULTY. Whence was it that Israel's fear arose? They "judged after the sight of their eyes" — they looked only on the outward appearance — they made just the mistake that Jesse did. The reason Israel feared was that they looked upon the outward appearance; they were guilty of the same want of faith that the ten spies were who were sent up to spy out the promised land. They saw the Anakims great and tall; and what did they do? They measured the Anakims by themselves, and they said, "We were in our own sight as grasshoppers;" and they were afraid. So it was with Israel: they saw the power, as they conceived it, of the Philistine's host; they saw the number of the men arrayed against them; they saw Goliath of Gath, and their hearts failed. We see that in this case Israel looked only at their own human resources; they measured their own power, by comparing it with the overwhelming power apparently of the host of the Philistines, and they felt that they themselves were as nothing to the Philistines. David had felt a union between himself and God; David was able to identify himself with God; he felt that the cause of the armies of Israel was the cause of the living God, and that the Philistines were arrayed therefore against the power of God. But observe how this language of faith is instantly mistaken, and excites anger. If we look at the remark of Eliab to David we shall see this. You know the truth of this; the moment the world sees a power greater than its own, it calls it pride. It was so of old; it was so in the case of Joseph's brethren; they could revile the "dreamer," as they called him, yet Joseph only spake words of soberness and truth, when he related what God had shown to him; but his brethren, who were not of a like spirit to himself, could not bear it, when he stated what God had told him. So it was with Eliab, and therefore he rebuked David; but the truth is this — David was speaking a language which Eliab knew nothing about — the language of faith. The simple language of faith is to take God at His word, and to build securely upon it; and although the world may call this pride, yet there is nothing so like humility amongst all the graces that we find in the Word of God as that which entirely puts self on one side, and simply depends upon what God says. This is the spirit of a little child; if there be anything for which children are remarkable, it is the implicit confidence that they put in what is told them We often smile at their credulity; but we might learn a lesson from it by which to serve God more faithfully. I say, therefore, that this is real humility — for there is no humility so real as that which ceases from self-confidence and leans on Christ. David lost sight of himself entirely — he lost sight of everything that was human, and he saw only God, and he had learned, by seeing the power of God, that "no flesh should glory in His presence." II. But now let us look at the other principle — THE STRENGTH AND WISDOM OF THE POWER OF FAITH, Observe what David said in the twenty-ninth verse, when Eliab rebuked him David said — "What have I now done? Is there not a cause?" There was deep cause; David saw the army of Israel as the army of God. It was not Israel that had been defied, in his estimation, by the Philistine, but God, and there was cause to act and there was cause to speak, when God's honour was outraged. And so there is now. Your object in daily life should be identical with David's, as David's was identical with our Lord's. When our Lord stood before Pilate he said — "For this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." And what was David doing? He was bearing witness unto the truth. David drew from a source which in untouched by circumstances His need was the same, and therefore his resource was the same, and therefore his confidence was the same. It was the Lord; and it was all one to Him to deliver from the bear and from the giant. It was the same principle that animated Caleb and Joshua. When they saw those Anakims, they did not adopt the language of the unbelieving ten, but they said, "Ye are meat, for us" Why? "The Lord is with us." That was the secret of their confidence. III. And this leads us to consider THE VICTORY OF DAVID. It is not the nature of the weapons, but the arm that wields them; and the smooth pebble from the brook, when winged by the power of God, is able to slaughter the great giant of Gath. So with the preaching of the Word of God. The world despises preaching as an instrument of God; but it is God's weapon. The giant despised David; but still David was God's instrument to overthrow him. David, in his humility, put, himself out of the question; there was no desire to magnify himself, but he was desirous to hide himself, that God's glory might appear. What are we, any of us? What is the strongest believer here? He is before God as nothing But what is God to that man? God is all, and God is everything to him, in all his circumstances. (J. W. Reeve, M. A.) Monday Club Sermons. I. And I think the first thing we are to learn is, that THERE ARE ALWAYS GIANTS TO FIGHT. Some of these giants are in our hearts — wicked thoughts, wicked desires, wicked feelings Here is a boy with a bad temper; and what an ugly thing that is to control! How many boys have that Goliath to fight! Here is a girl who is vain, always thinking that she is better-dressed and better-looking, with a nicer house and richer father, than some of her little friends. She has giant Pride to fight and conquer before she can be and do as God wishes. Almost everybody has some particular giant to contend with, who is taller and stronger than all the rest. It may be bad temper, or envy, or carelessness, or disobedience, or laziness, or something else. "I want" and "I wish" are giants that we meet almost every day. Children are interested in stories of a time, hundreds of years ago, when men went about armed and on horseback, fighting robbers and relieving the oppressed; and they wish sometimes that they could have lived in those days of chivalry, as they are called. No need of wishing that: if any boy or girl really means to serve God, they will find that there is plenty of fighting to be done nowadays. To learn to say "no," and to say it quickly when they are tempted to do wrong; to overcome all the persuasions to sin of which the world is full, and so to live good, pure Christian lives — that is the hardest kind of battle, to slay these giants we meet every day — this is the noblest victory of all.II. A second lesson to be learned is, that DAVIDS ARE ALWAYS WANTED IN THE WORLD. What a happy thing it was for the Israelites that the shepherd boy came down to the camp that morning. The right sort of young people is just what is wanted. If they are brave and conscientious and in earnest to do good, how much they can accomplish. But remember one thing: David did his work in his own way. The world wants young Davids who are willing and glad to do what they know how to do. General Saul with all his army of grown-up men did not succeed in doing as much as David with his sling. There is a song we sometimes sing, called "Dare to be a Daniel." It is a very good title, but we ought to have another, called "Be sure and be a David." The right kind of little people in the right place — what would this great world do without them? III. And then we are to learn one other lesson from this story: that THE BEST HELP COMES FROM GOD. David found it so. What an idea he had of God's willingness and power to assist him. It seemed to the people as if David killed the giant, but really it was because God helped David that Goliath was conquered. And this is the only way in which anybody gets along well in this world. When we are in any sort of difficulty, the way out of it is to ask God to help us. (Monday Club Sermons.) I. THE COMBATANTS. An example of the duel of battle; the destiny of two opposing hosts committed to their representatives. The one was flushed with pass victories, insolent, rancorous towards people of God. The other unskilled in war. As we see Christ and Satan drawing near to the conflict, we feel that there is more than meets the eye. Hell and heaven, light and darkness, are represented there. Life or death eternal for thousands and tens of thousands hang upon the issue. In the temptation for us, and in our stead, Christ met the foe of God and man. He takes up man's cause, and espouses God's quarrel, and enters the lists against our dreadful and exultant enemy.1. Mark Satan's audacity! We do not marvel at his assailing man; but to confront the Son of God! Shall we think lightly of such an adversary? 2. Bear in mind the admonition of the king. David went not into the battle until he had received a heavenly and qualifying unction. So Christ went forth in might of the Holy Ghost (Luke 4:1, 2). "Lead us not into temptation" is the teaching of One who did not rush into it unbidden. II. THE COMBAT. 1. The time. Forty days did the champion of Gath draw near; forty days was Christ tempted of the devil. At the close of that period came the decisive encounter. Goliath triply armed with sword, spear, shield; Satan with the same threefold temptation by which he had overcome man in Paradise. Compare 1 John 2:16 with Genesis 3:6, and trace the same elements in threefold temptation of Christ. 2. The armour. David would not go in the armour of Saul; had not "proved them." The armour of Christ not of human fashioning; "armour of righteousness on the right hand and the left" (John 14:30). No flaw in that heavenly panoply. 3. The weapons. David had no quiver but his scrip; no arrows save pebbles from the brook, and with these he conquered. Christ vanquished Satan by sentences of Holy Writ, well directed from the sling of truth: "It is written;" again and again, "It is written." 4. The lesson. What a guide for us in our conflicts and temptations! Lay aside all earthly confidences; discard our own strength. The victory of David was a victory for all Israel. The vauntings of the Philistines silenced by the son of Jesse. The victory of Christ is a victory for His people. (W. P. Welsh, D. D.) Eliab did not like to see the young stripling exciting the interest and admiration of the soldiers, and showing the cowardice of older men like himself. He had probably regarded his brother with a jealous eye, ever since he himself had been passed over by Samuel, and David had been anointed with the holy oil. David calmly replied, "What have I now done? Is there not a cause?" Three different interpretations have been given of these words. One is to understand David as excusing his conduct on the ground that his speech was mere talk. As if he had said, "What have I now done? Is it not a word?" As David, however, clearly showed that his words were more than talk, end meant action, this view seems quite inadmissible. Another is, to understand David as excusing his conduct on the ground that the proud challenge of Goliath fully justified his burning indignation and patriotic zeal. But the natural and most satisfactory view seems to be, to regard David's words as a direct reply to Eliab's charge. Eliab implied that he had left his sheep out of mare curiosity to sea the battle. But David answers, "What have I now done? Is there not a cause? Have I not come, as I already told thee, in obedience to my father's command?" This calm reply shows that Eliab's fierce and insulting words had not ruffled the quiet self-possession of David. It was a noble victory over himself. His calm patience was allied to indomitable perseverance. Instead of being cowed by the blustering rags of Eliab, David went on his course with the same glowing enthusiasm as before. The heroic courage, which rested on past exploits, and the unbounded confidence that the Lord would be with him in the conflict with Goliath as He had been with him in other conflicts not less formidable, overcame the hesitation of the King. Enthusiastic, courageous faith has a magnetic assimilating power. After Saul had accepted David as the champion of Israel, he sought to make him as efficient as he could. Had David worn them, and won with them the victory, Saul would have ascribed it in part to the armour, and claimed some share of the glory. But as David, when he assayed to go, found the armour all too cumbersome, he said, "I cannot go with these, for I have not proved them." His determination to fight only with the weapons with which he was familiar, was a stroke of military genius. The thought that was uppermost in the majority of the onlookers, was in all likelihood that the young man was going forth to certain death; but in all there was an earnest desire, and from many an ardent prayer to God, for his success. Goliath's boastful style of speech was common amongst ancient warriors. Homer represents Hector saying to Ajax in the Trojan war —"And thou imperious! if thy madness wait The lance of Hector, thou shalt meet thy fate, That giant corse, extended on the shore, Shall largely feed the fowls with fat and gore."It was probably not till David had thus confidently replied to the challenge of Goliath, that the champion of the Philistines deigned to rise, and proceeded with his shield bearer before him, be fight with one whom he regarded as an insignificant and presumptuous opponent. Skill in slinging was common in those days; and some had attained to extraordinary precision in the art. It is said of an early period of the Judges, that in the tribe of Benjamin there were 700 chosen men left-handed: everyone could sling stones at an heir's breadth and not miss (Judges 20:16). But when we think of the intense excitement and the great risk of such a duel, the ever-shifting movements of Goliath, and the small part of his forehead left uncovered by the helmet of brass, David's feat in hitting the one vulnerable part of his body, was one of the most extraordinary kind. thus beautifully, though fancifully, improves the incident: "So our Divine David, the good Shepherd of Bethlehem, when he went forth at the temptation to meet Satan — our ghostly Goliath — chose five stones out of the brook. He took the five books of Moses out of the flowing stream of Judaism. He took what was solid out of what was fluid. He took what was permanent out of what was transitory. He took what was moral and perpetual out of what was ceremonial and temporary. He took stones out of a brook, and with one of them he overthrew Satan. All Christ's answers to the Tempter are moral precepts, taken from one Book of the Law (Deuteronomy), and He prefaced his replies with the same words, 'It is written,' and with this sling and shone of Scripture, He laid our Goliath low, and He has taught us by His example how we may also vanquish the Tempter." (T. Kirk.) An occurrence in the life of Joshua, the remembrance of which may have often refreshed the mind of David, may well introduce us to the subject of this day's meditation. It is recorded in Joshua (vers. 13-15). Before him lies the strong, impregnable fortress of the enemy at Jericho; A war, pregnant with important issues, must now be waged. It is night. The history tells us that "Joshua lifted up his eyes" — we know to what place he raised them. He held communion with God. What befell him then? Suddenly Joshua saw at a little distance a lofty figure, clothed in warlike armour, standing before him. Now Joshua knew at lent that he had to do with the representative of the Most High, who alone determines what shall be the issues of battle. He is courageous in being able to stay himself on this Ally. From that time forward he walked before God in genuine humility; realised God's presence with him wherever he went; confidently expected it; trusted in the Lord; at all times asked first what was His will, and turned away from whatever might be displeasing to Him. And the Lord crowned him with victory after victory, with blessing after blessing. David walked in the footsteps of Joshua, and the word was verified in him, "If ye have faith as a grain of mustard seed, ye will remove mountains." Let us, in contemplating this incident, direct our attention.(1) (2) I. ISRAEL'S DANGER. The history shows us the Philistines already at Shochoh, three German miles southwest from Jerusalem, encamped on high, level ground. Opposite to them the host of Israel is encamped also on a chain of hills. The Philistines, for the increase of their glory, sought to show to the world that their warlike strength consisted not only in the multitude of their host, but in the personal warlike dexterity and skill in battle of every separate warrior. They challenged, therefore, the enemy to a duel — a practice common in war among the ancients, as Homer testifies. On the issue of this combat he places the fortune and the future condition of the whole kingdom. Contempt, such as that expressed in his challenge to the people of Jehovah, could not be more scornful. The cause which gave rise to this war which had newly broken out, was closely connected with the interests of religion, as was, indeed, the case with most of the wars of ancient times, The heathen fought for the honour of their god Dagon. They wished him to appear to all the world as the true God. Jehovah, on the other hand, must appear to be but a phantom, a shadow without substance, and only worthy of being despised. In these circumstances the children of Israel had reason to trust with joyful confidence in the arm of the Almighty, and, certain of victory, to accept the challenge to battle made by the heathen. But what happened? Israel is afraid because their king is faint-hearted. They ventured not, with child-like faith, to appropriate the promises of Jehovah. The wings of faith, which would bane borne them up to the Lord of Hosts in confident trust, are broken. What will be the result? II. DELIVERANCE WROUGHT BY MEANS OF DAVID. David, as a faithful, obedient son, accustomed without hesitation to do as his father commanded, even when the commands did not correspond with his own inclinations, rose up early in the morning, and came near to the encampment at the very moment when the armies stood in battle array over against each other. With the greatest astonishment David perceives what is now going on. "How," he asks himself. "is the last spark of faith extinguished in Israel? or is His arm shortened, who once buried in the waves of the Red Sea Pharaoh with his horsemen and his horses; who, at the prayer of Moses, destroyed the power of Amalek, and guided Gideon so that with his three hundred men he was able to sweep from the field the thousands of Midian." He was not able altogether to conceal from those that stood near him the feelings that were in his mind; and the impetuosity with which he added the question, "Who is this uncircumcised Philistine, that he should defy the armies of the living God?" fully revealed his inmost thoughts. Eliab sufficiently knew the brave boy to believe that wherever the honour of God was concerned he would courageously undertake the most perilous enterprise. "But what," thinks Eliab, "will be the result of such an undertaking? Not only the death of the boy, but also, at the same time, the overthrow of Israel; and, worse than even this, the defeat of Israel's God in the eyes of the heathen!" Thus with Eliab also thought his two brothers. We see that even with them faith and courage had disappeared. David replied to the reproachful words of Eliab by quietly asking him. "What have I now done? Has it not been commanded me?" But the subsequent conduct of the king showed in him a total misapprehension of the position which David occupied when he announced his heroic resolution. He commanded that David should be armed with his armour, his helmet, and the coat of mail, together with his sword. David did not offer any opposition, seeing that such was the will of his master; yet he doubted not but that the king himself would soon be convinced that such an equipment was not suitable for him. History has presented many and diverse examples in the sphere of the spiritual life similar to this heroic march of the youthful David. I now call to your remembrance only a Luther, who, despite the doubts of timid learned men, threw aside the heavy armour of scholastic wisdom, and, stepping forward in freedom, vanquished the giant of Rome with the five heads, of his Catechism. And might we not here also make mention of such witnesses and combatants in the region of the Church, as with holy courage have broken through the restraints of homiletic or liturgic forms, and, in the free effusions and creations of their divinely-anointed spirits, have given the tone to a new and more animating style of preaching, and thereby have opened the way to a new quickening and elevating of the life of the Church into greater fruitfulness? But what says Saul now, in this unexpected state of affairs? Saul said, "Inquire thou whose son the stripling is." But when, soon afterwards, David appeared in person before the king, with the bead of the Philistine in his hands, be addressed to him the same question, "Whose son art thou, thou young man?" David simply replied, with the expression of genuine modesty, "I am the son of thy servant Jesse the Bethlehemite," and then stood quietly waiting the further commands of his royal master. This incident in the narrative, it must, be admitted, has in it something strange. Saul did not recognise in David the youthful singer, who had formerly, with the melody of his harp, banished from him the evil spirit, and who on that account had gained his love, and had been received into the number of his pages and armourers. Many interpreters, misled by this surprising circumstance, have been induced to regard the chapter from which our text is taken as a historical supplement to that immediately preceding, and to place the battle with the Philistine before the time of the first appearance of David at the royal court. But this is a mere arbitrary proceeding. How can we explain, then, the enigma of Saul's ignorance of David? In the first place, Saul, to heighten the splendour of his throne, had surrounded himself not only with a bodyguard a thousand strong, and a choir of musicians, but also, as already noticed, with a company of pages and young armour bearers; and it was not to be expected that amid the continual storms which marked his reign, he could know and remember the names and descent of each one of all these bands. Further, David, by his return to take charge again of his father's flocks at Bethlehem, had, as it seems, for a considerable time been out of the sight of Saul, who had perhaps now only some dim recollections of the comfortless condition in which he was at the time of the first visit of the shepherd boy, but retained no longer any clear remembrance of his person. Lastly, it might possibly be that it was only of the descent and the birthplace of the boy that Saul had now no longer any recollection; for he put the question to Abner merely as to whose son the youth was. Thus Israel saw themselves honoured with another remarkable evidence that the God of their fathers was still truly with them, and that faith in the promises of their God, when it knows how, with simplicity, to take fast hold of them, can accomplish all things. In the third Psalm, David sings: "Thou, O Lord, art a shield for me; my glory, and the lifter up of mine head. I will not be afraid of ten thousands of people that have set themselves against me round about." (F. W. Krummacher, D. D.) (W. G. Blaikie, D. D.) 5014 heart, human April the Thirtieth the Test of victory April the Twenty-Ninth the Mood of Triumph The Call of David. How David Prevailed. Knox -- the First Temptation of Christ Hwochow Women's Bible Training School He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church. The Shepherd-King Temporal Advantages. The Quotation in Matt. Ii. 6. The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. ) Grace Abounding to the Chief of Sinners: Man's Chief End Samuel |
    |