Therefore they called that place Sela-hammahlekoth - the cliff of separations (ver. 28). It seemed as if at length Saul was about to accomplish his purpose. Led by the treacherous Ziphites, he went down to the hill of Hachilah, from which David had withdrawn to "the wilderness of Maon, in the plain on the south of the desert." In his further pursuit (ver. 25) there was but a short distance between them - Saul standing on a ridge of Hachilah, David on a rock or precipice in Maon; but a deep chasm separated them from each other. And when "Saul and his men were encircling David and his men to seize them, and David was sore troubled to escape" (ver. 26), "there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land." Thus his purpose was suddenly and effectually defeated. The escape of David suggests, concerning the dealings of God with his servants, that -

I. HE SOMETIMES SUFFERS THEM TO BE REDUCED TO SEVERE STRAITS. Danger is imminent, the enemy exults, their own wisdom and strength are unavailing, and they are full of anxiety and dread. They have no resource but to betake themselves to "the Rock of Israel;" if he should fail them they are lost; and it is to constrain them to seek refuge in him that they are beaten off from every other (see 1 Samuel 7:12).

II. HE NEVER SUFFERS THEM TO CONTINUE THEREIN WITHOUT HELP. Although the space that separates them from destruction be narrow, it is impassable; for the invisible hand of God is there, and the enemy cannot go a step further than he permits. "He shall cover thee with his feathers," etc. (Psalm 91:4). Sometimes nothing more can be done than to "stand still and see the salvation of the Lord;" if an effort to escape must be made, it is still he who saves, and to him we must ever look in faith and prayer. "What doth not prayer overcome and conquer? What doth not resistance drive back when accompanied by distrust of self and trust in God? And in what battle can he be conquered who stands in the presence of God with an earnest resolve to please him?" (Scupoli). "When I cry unto thee, then shall mine enemies turn back," etc. (Psalm 56:9).

III. HE OFTEN DELIVERS THEM AT THE MOMENT OF THEIR GREATEST PERIL. He does so both in temporal calamity and in spiritual trouble, labour and conflict. At the point of despair deliverance comes (Micah 7:8). And thereby his interposition is rendered more apparent, the designs of the enemy are more signally frustrated, and the gratitude of his servants is more fully excited. "David was delivered at the last hour, it is true; but this never strikes too late for the Lord to furnish in it a proof to those that trust in him that his word is yea and amen when it says, 'I will never leave thee nor forsake thee'" (Krummacher).

IV. HE MAKES USE OF VARIOUS AND UNEXPECTED MEANS FOR THEIR DELIVERANCE (ver. 27). Who could have predicted the arrival of such a message? The incursion of the Philistines was the natural result of the course pursued by Saul in levying war (ver. 8), going out to seek the life of David (ver. 15), and leaving the country unprotected; but the message came at the opportune moment by the overruling providence of God. His resources are boundless; he employs his enemies for the preservation of his friends, diverts their attention to other objects, and impels them to spend their strength in conflict with each other. "The Lord knoweth how to deliver the godly out of temptations" (2 Peter 2:9).

V. HIS INTERPOSITION ON THEIR BEHALF SHOULD BE GRATEFULLY RECORDED; as it was in the name which was given to the spot, and still more fully in the psalm ending

"With willing mind will I sacrifice unto thee;
I will give thanks to thy name, O Jehovah, for it is good.
For out of all distress hath he delivered me,
And upon mine enemies hath mine eye seen its desire"

(Psalm 54:8, 9) = -D.

David lived under the Mosaic dispensation. Now, that dispensation, as it was remarkable for many extraordinary circumstances, was so more especially for the particular revelation which God was pleased to make in it of Himself to mankind upon special occasions. The will of the Lord appears to have been made known in five several ways:(1) By voice, as when God conversed with Moses by an audible voice; and with Samuel, when he was yet a child.(2) By dreams.(3) By visions, in which a prophet in an ecstasy, without being asleep, saw some striking parabolic representation of what was about to take place.(4) By special revelation, in which was communicated to a prophet, probably by some remarkable impression on his mind, which clearly discovered its Divine origin, the will of God, or the notification of some future event. And(5) By Urim and Thummim. When the primitive Church had been some time established in the world, a practice prevailed amongst some of its members of consulting the Scriptures as a directory of conduct, — the Bible was opened at random, and the passage which first presented itself was considered as indicating the Divine will. By degrees this practice came to be generally disused, and men were contented to remain in ignorance concerning events before them, trusting only in the general superintendence of Providence. Another way by which many persons have in all ages endeavoured to discover the direction of God respecting their conduct, has been by observing what they have termed the landings of Providence; that is, by attentively considering those impressions on the mind, or those extraordinary circumstances, by which they suppose God may point out His will that they should act in this or that way. But it will be asked, Are not promises of direction and guidance given to us in Scripture? Are we not told that the steps of a good man are ordered by the Lord, and are we not bidden to acknowledge God in all our ways, and assured that He will then direct our paths?For our guide in temporal things, God has given us our understanding.

1. Let our first rule be, that we are chiefly solicitous to discharge Duty.

2. Beware of mistaking your own inclinations for the suggestions of Provident.

3. It may be laid down as a maxim that Providence never sanctions the neglect of any duty to point out other courses of action. There is a beautiful uniformity in the conduct which God prescribes for us. No duties over clash with each other.

4. We ought to beware of seeking for other directions than those which Providence has been pleased to appoint. Do not expect revelations where God has not promised them.

5. Let me also caution you against a partial use of the means which Providence has afforded us for our direction. You pray, perhaps, very sincerely; but do you also listen to the suggestions of prudence; do you take the advice of wise and faithful friends?

(John Venn.)