DAVID AT KEILAH, ZIPH, AND MAON.
1Sa 23:1-29.
THE period of David's life shortly sketched in this chapter, must
have been full of trying and exciting events. If we knew all the
details, they would probably be full of romantic interest; many a
tale of privation, disease, discomfort, on the one hand, and of
active conflicts and hair-breadth escapes on the other. The district
which he frequented was a mountainous tract, bordering on the west
coast of the Dead Sea, and lying exposed more or less to the
invasions of the neighbouring nations. In the immediate
neighbourhood of Ziph, Maon, and Carmel, the country - a fine upland
plain - is remarkably rich and fertile; but between these places and
the Dead Sea it changes to a barren wilderness; the rocky valleys
that run down to the margin of the sea, parched by the heat and
drought, produce only a dry stunted grass. Innumerable caves are
everywhere to be seen, still affording shelter to outlaws and
robbers. But at Engedi (now Ain-Jidy, "the fountain of the goat"),
the last place mentioned in this chapter, the traveler finds a
little plain on the shore of the Dead Sea, where the soil is
remarkably rich; a delicious fountain fertilizes it; shut in between
walls of rock, both its climate and its products are like those of
the tropics; it only wants cultivation to render it a most prolific
spot.
By what means did David obtain sustenance for himself and his large
troop in these sequestered regions? Bayle, in the article in his
famous Dictionary on "David," - an article which gave the cue to
much that has been said and written against him since, - speaks of
them as a troop of robbers, and compares them to the associates of
Catiline, and even Dean Stanley calls them "freebooters." Both
expressions are obviously unwarranted. The only class of persons
whom David and his troop regarded as enemies were the open enemies
of his country, - that is, either persons who lived by plunder, or
the tribes on whom Saul, equally with himself, would have made war.
That David regarded himself as entitled to attack and pillage the
Hebrew settlers in his own tribe of Judah is utterly inconsistent
with all that we know both of his character and of his history. If
David had a weakness, it lay in his extraordinary partiality for his
own people, contrasted with his hard and even harsh feelings towards
the nations that so often annoyed them. Nothing was too good for a
Hebrew, nothing too severe for an alien. In after life, we see how
his heart was torn to its very centre by the judgment that fell upon
his people after his offence in numbering the people (2Sa 24:17);
while the record of his severity to the Ammonites cannot be read
without a shudder (2Sa 12:31). Besides, in this very narrative, in
the account of his collision with Nabal (1Sa 25:7), we find David
putting in the very forefront of his message to the churl the fact
that all the time he and his troop were in Carmel the shepherds of
Nabal sustained no hurt, and his flocks no diminution. Instead of
fleecing his own countrymen, he sent them presents when he was more
successful than usual against their common foes (1Sa 30:26).
Unquestionably therefore such terms as "robbers" and "freebooters"
are quite undeserved.
One chief source of support would obviously be the chase - the wild
animals that roamed among these mountains, the wild goat and the
coney, the pigeon and the partridge, and other creatures whose flesh
was clean. Possibly, patches of soil, like the oasis at Engedi,
would be cultivated, and a scanty return obtained from the labour. A
third employment would be that of guarding the flocks of the
neighbouring shepherds both from bears, wolves, and lions, and from
the attacks of plundering bands, for which service some
acknowledgment was certainly due. At the best, it was obviously a
most uncomfortable mode of life, making not a little rough work very
necessary; an utter contrast to the peaceful early days of
Bethlehem, and rendering it infinitely more difficult to sing, "The
Lord is my shepherd, I shall not want."
Acting as guardian to the shepherds in the neighbourhood, and being
the avowed foe of all the Arab tribes who were continually making
forays from their desert haunts on the land of Judah, David was in
the very midst of enemies. Hence probably the allusions in some of
the psalms. "Consider mine enemies, for they are many, and they hate
me with cruel hatred." "Mine enemies would daily swallow me up, for
there be many that fight against me, O Thou Most High." "My soul is
among lions, and I lie even among them that are set on fire, even
the sons of men whose teeth are spears and arrows and their tongue a
sharp sword." Could we know all his trials and difficulties, we
should be amazed at his tranquility. One morning, an outpost brings
him word that Saul is marching against him. He hastily arranges a
retreat, and he and his men clamber over the mountains, perhaps
under a burning sun, and reach their halting-place at night,
exhausted with thirst, hunger, and fatigue. Scarcely have they lain
down, when an alarm is given that a body of Bedouins are plundering
the neighbouring sheepfolds. Forgetful of their fatigues, they rush
to their arms, pursue the invaders, and rescue the prey. Next
morning, perhaps, the very men whose flock he had saved, refuse to
make him any acknowledgment. Murmurs rise from his hungry followers,
and a sort of mutiny is threatened if he will not allow them to help
themselves. To crown all, he learns by-and-bye, that the people whom
he has delivered have turned traitors and are about to give him up
to Saul. Wonderful was the faith that could rise above such
troubles, and say, ''Mine eyes are ever toward the Lord, for He
shall pluck my feet out of the net."
In illustration of these remarks let us note first what took place
in connection with Keilah. This was a place of strength and
importance not far from the land of the Philistines. A rumour
reaches him that the Philistines are fighting against it and robbing
the threshing-floors. The first thing he does, on hearing this
rumour, is to inquire of God whether he should go and attack the
Philistines. It is not a common case. The Philistines were a
powerful enemy; probably their numbers were large, and it was a
serious thing for David to provoke them when he had so many enemies
besides. This was evidently the feeling of his followers. "Behold,
we be afraid here in Judah: how much more then if we go to Keilah
against the armies of the Philistines?" But David is in an admirable
frame of mind, and his only anxiety is about knowing precisely the
will of God. He inquires again, and when he gets his answer he does
not hesitate an instant. It was about this time that Abiathar the
son of Ahimelech came to him, bringing an ephod from Nob, perhaps
the only sacred thing that in the hurry and horror of his flight he
was able to carry away. And now, in his time of need, David finds
the value of these things; he knows the privilege of fearing God,
and of having God at his right hand. The fears of his men appear now
to be overcome; he goes to Keilah, attacks the Philistines, smites
them with a very great slaughter, brings away their cattle and
rescues the people. It is a great deliverance, and David, with peace
and plenty around him, and the benedictions of the men of Keilah,
breathes freely and praises God.
But his sense of ease and tranquility was of short duration. Saul
hears of what has taken place, and hears that David has taken up his
quarters within the town of Keilah. He chuckles over the news with
fiendish satisfaction, for Keilah is a fortified town; he will be
able to shut up David within its walls and lay siege to the place,
and when he has taken it, David will be at his mercy. But Saul, as
usual, reckons without his host. David has received information that
leads him to suspect that Saul is meditating mischief against him,
and it looks as if he had come to Keilah only to fall into a trap, -
to fall into the hands of Saul. But though a new danger has arisen,
the old refuge still remains. "Bring hither the ephod," he says to
Abiathar. And communication being again established with Heaven, two
questions are asked: Will Saul come down to Keilah, to destroy the
city for David's sake? Yes, he will. Will the men of Keilah whom
David has saved from the Philistines distinguish themselves for
their gratitude or for their treachery? They will become traitors;
they will deliver David up to Saul. So there is nothing for it but
tor David to escape from Keilah. The worst of it is, he has no other
place to go to. He goes forth from Keilah, as his father Abraham
went forth from Ur of the Chaldees, not knowing whither. He and his
followers went "whithersoever they could go." Treachery was a new
foe, and when the treachery was on the part of those on whom he had
just conferred a signal benefit, it was most discouraging; it seemed
to indicate that he could never be safe.
Flying from Keilah, he takes refuge in a part of the wilderness near
Ziph. Being very rocky and mountainous, it affords good
opportunities for hiding; but in proportion as it is advantageous
for that purpose, it is unfavourable for getting sufficient means of
subsistence. A wood in the neighbourhood of Ziph afforded the chance
of both. In this wood David enjoys the extra- ordinary privilege of
a meeting with Jonathan. What a contrast to his treatment from the
men of Keilah! If, on turning his back on them, he was disposed to
say, "All men are liars," the blessed generosity of Jonathan
modifies the sentiment. In such circumstances, the cheering words of
his friend and the warmth of his embrace must have come on David
with infinite satisfaction. They were to him what the loving words
of the dying thief were to the Saviour, amid the babel and blasphemy
of Calvary. Who, indeed, does not see in the David of this time,
persevering in his work under such fearful discouragements, under
the treachery of men with hearts like Judas Iscariot, experiencing
the worst treatment from some whom he had benefited already, and
from others whom he was to benefit still more - who can fail to see
the type of Christ, patiently enduring the cross at the hands and in
the stead of the very men whom by His sufferings He was to save and
bless? For David, like our blessed Lord, though not with equal
steadfastness, drinks the cup which the Father has given him; he
holds to the work which has been given him to do.
The brief note of Jonathan's words to David in the wood is
singularly beautiful and suggestive. ''Jonathan, Saul's son, arose
and went to David into the wood, and strengthened his hand in God.
And he said unto him. Fear not; for the hand of Saul my father shall
not find thee; and thou shalt be king over Israel, and I shall be
next unto thee, and that also Saul my father knoweth." To begin with
the last of Jonathan's words, what a lurid light they throw on the
conduct of Saul! He was under no misapprehension as to the Divine
destiny of David. He must have known therefore that in fighting
against David, he was fighting against God. It looks unaccountable
madness; yet what worse is it than a thousand other schemes in
which, to carry out their ends, men have trampled on every moral
precept, as if there were no God, no lawgiver, ruler, or judge
above, no power in hell or heaven witnessing their actions to bring
them all into judgment?
In his words to David the faith and piety of Jonathan were as
apparent as his friendship. He strengthened his hand in God. Simple
but beautiful words! He put David's hand as it were into God's hand,
in token that they were one, in token that the Almighty was pledged
to keep and bless him, and that when he and his God were together,
no weapon formed against him would ever prosper. Surely no act of
friendship is so true friendship as this. To remind our Christian
friends in their day of trouble of their relation to God, to
encourage them to think of His interest in them and His promises to
them; to drop in their ear some of His assurances - "I will never
leave thee nor forsake thee" - is surely the best of all ways to
encourage the downcast, and send them on their way rejoicing.
And what a hallowed word that was with which Jonathan began his
exhortation - ''Fear not." The ''fear not's" of Scripture are a
remarkable garland. All of them have their root in grace, not in
nature. They all imply a firm exercise of faith. And Jonathan's
"fear not" was no exception. If David had not been a man of faith,
it would have sounded like hollow mockery. "The hand of Saul my
father shall not find thee." Was not Saul with his well-equipped
force, at that very moment, within a few miles of him, while he,
with his half-starved followers was at his very wits' end, not
knowing where to turn to next? "Thou shalt be king over Israel."
Nay, friend, I should be well pleased, David might have said, if I
were again feeding my father's flocks in Bethlehem, with all that
has happened since then obliterated, reckoned as if it had never
been. "And I shall be next unto thee." O Jonathan, how canst thou
say that? Thou art the king's eldest son, the throne ought to be
thine, there is none worthier of it; the very fact that thou canst
say that to me shows what a kingly generosity is in thy bosom, and
how well entitled thou art to reign over Israel! Yes, David, but
does not the very fact of Jonathan using such words show that he is
in closest fellowship with God? Only a man pervaded through and
through by the Spirit of God could speak thus to the person who
stands between him and what the world would call his reasonable
ambition. In that spirit of Jonathan there is a goodness altogether
Divine. Oh what a contrast to his father, to Saul! What a contrast
to the ordinary spirit of jealousy, when someone is like to cut us
out of a coveted prize! Someone at school is going to beat you at
the competition. Someone in business is going to get the situation
for which you are so eager. Someone is going to carry off the fair
hand to which you so ardently aspire. Where, oh where, in such
cases, is the spirit of Jonathan? Look at it, study it, admire it;
and in its clear and serene light, see what a black and odious
spirit jealousy is; and oh, seek that you, by the grace of God, may
be, not a Saul, but a Jonathan!
It would appear that Saul had left the neighbourhood of Ziph in
despair of finding David, and had returned to Gibeah. But the
distance was small - probably not more than a long day's journey.
And after a time. Saul is recalled to Ziph by a message from the
Ziphites "Then came up the Ziphites to Saul to Gibeah, saying, Doth
not David hide himself with us in strong holds in the woods, in the
hill of Hachilah, which is on the south of Jeshimon? Now therefore,
O king, come down according to all the desire of thy soul to come
down; and our part shall be to deliver him into the king's hand."
The men of Keilah had not gone the length of treachery, for when
they were thinking of it, David escaped; but even if they had, they
would have had some- thing to say for themselves. Was it not better
to give up David and let him suffer, than to keep him in their city,
and let both him and them and their city share the fate, as they
would have been sure to do, of Ahimelech and the city of Nob, - that
is, be utterly destroyed? But the men of Ziph were in no such
dilemma. Their treachery was simple meanness. They no doubt wished
to ingratiate themselves with Saul. They had no faith either in
David, or in God's promises regarding him. Disbelieving God, they
acted inhumanly to man. They let Saul know his best opportunity, and
when he came on the spot, apparently of a sudden, David and his
troop were surrounded, and their escape seemed to be cut off. Here
was a strange commentary on the strong assurance of Jonathan, "Saul
my father shall not find thee." Has he not found me, only to too
good purpose? But man's extremity is God's opportunity. When Saul
seems ready to pounce on David, a messenger arrives, "Haste thee,
and come, for the Philistines have invaded the land." The danger was
imminent, and Saul could not afford to lose an hour. And thus, on
the very eve of seizing the prey he had been hunting for years, he
is compelled to let it go.
It is edifying to observe all the different ways in which the Divine
protection toward David had been shown, all the time that he had
been exposed to the hostility of Saul. First of all, when Saul spoke
to his servants and to Jonathan that they should kill David,
Jonathan was raised up to take his side, and by his friendly
counsels, arrested for the time the murderous purpose of Saul. Next,
when Saul hurled a javelin at David, a rapid movement saved his
life. The third time, he was let down through a window by his wife,
in time to escape. The fourth time, the messengers that were sent to
apprehend him were filled with the Spirit of God, and even Saul,
determined to make up for their lack of service, underwent the same
transformation. The fifth time, when he was in Keilah, he was
supernaturally warned of the unkind treachery of the men of Keilah;
and thus escaped the snare. And now, a sixth escape is effected, in
the very article of death, so to speak, by a Philistine invasion.
Thus was illustrated that wonderful diversity of plan that
characterizes the ways of God, that "variety in unity" which we may
trace alike in the kingdom of nature, of providence, and of grace. A
similar variety is seen in His deliverances of Israel. At one time
the sea is divided, at another the sun stands still; Gideon delivers
by lamps and pitchers, Shamgar by his ox-goad, Samson by the jawbone
of an ass, Jephthah by his military talents, David by his sling and
stone, Daniel by his skill in dreams, Esther by her beauty and power
of fascination. To remember such things ought to give you confidence
in times of perplexity and danger. If it be God's purpose to deliver
you, He has thousands of unseen methods, to any one of which He may
resort, when, to the eye of sense, there seems not the shadow of a
hope. And one reason why He seems at times to doom His children to
inevitable ruin, is that He may call their faith and their patience
into higher exercise, and teach them more impressively the sublime
lesson - "Stand still, and see the salvation of God."
The fifty-fourth Psalm bears an inscription that would refer it to
this occasion. There are some expressions in the psalm that hardly
agree with this reference; but the general situation is quite in
keeping with it. "Save me, O God," the Psalmist cries, "by Thy name,
and judge me by Thy strength." The danger from which he needs to be
saved comes from strangers that are risen up against him, and
opposers that seek after his soul; persons "that have not set God
before them." To be saved by God's name is to be saved through
attributes which are manifestly Divine; to be judged by God's
strength, is to be vindicated, to be shown to be under God's favour
and protection, by the manifest exercise of His power. The petitions
are such as David might well have made after his conversation with
Jonathan. The psalm is evidently the song of one whose hand had been
"strengthened in God." Its great central truth is, "God is mine
helper; the Lord is with them who (like Jonathan) uphold my soul."
And there comes after that a happy exercise of the spirit of trust,
enabling the Psalmist to say, "He hath delivered me out of all
trouble." This result is wonderful and beautiful. How remarkable
that m that wilderness of Judah, amid a life of hardship, exposure,
and peril, with a powerful king thirsting for his blood, and using
his every device to get hold of him, he should be able to say of
God, ''He hath delivered me out of all trouble." It is the faith
that removes mountains: it is the faith that worked so wonderfully
when the lad with the sling and stones went out so bravely against
the giant. What wonders cannot faith perform when it gets clear of
all the entanglements of carnal feeling, and stands, firm and erect,
on the promise of God! How infinitely would such a faith relieve and
sustain us in the common troubles and anxieties of life, and in
deeper perplexities connected with the cause of God! Take this short
clause as marking out the true quality and highest attainment of
simple faith, and resolve that you will not rest in your own
endeavours till your mind reaches the state of tranquility which it
describes so simply, - "He hath delivered me out of all trouble."
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