2 Samuel 6:6-9

“When they came to the threshing floor of Nacon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled. The LORD’s anger burned against Uzzah because of his irreverent act; therefore God struck him down and he died there beside the ark of God. Then David was angry because the LORD’s wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah. David was afraid of the LORD that day and said, “How can the ark of the LORD ever come to me?”

The noblest use of power is to exert it for God. So David thought; for no sooner had he attained the quiet possession of the throne of Israel, than he determined to bring up the ark of God from Kirjath-jearim, where it had remained in obscurity perhaps for seventy years, and to place it in Jerusalem, where it might receive the honor due unto it. But, as people striving in the Grecian games “were not crowned except they strove lawfully,” and conformed to the rules prescribed for them—so neither can they be accepted who exert their influence for God, except they use it agreeably to the dictates of His revealed will. Accordingly in this very act David met with a repulse; the person whom he employed to bring up the ark was struck dead upon the spot; and the whole plan was disconcerted; yes the very frame of David’s mind also was changed, from joyous exultation, to vexation, sorrow, and despondency.

Let us contemplate,

I. The punishment inflicted on Uzzah.

Uzzah and Ahio, sons of Abinadab, having long had the charge of the ark in their father’s house, undertook to drive the cart whereon it was to be conveyed to Jerusalem. Ahio went before to prepare the way, and Uzzah drove the oxen; but, when they were arrived at the threshing-floor of Nachon, the oxen by some means shook the ark; and Uzzah, apprehensive it would fall, put forth his hand to keep it steady; and for this offence he was struck dead upon the spot!

Now at first sight it appears as if this punishment was exceedingly disproportionate to the offence; but we shall be of a very different opinion, if we consider,

1. The offence committed.

This was of a complicated nature; it was the offence, not of Uzzah only, but of David, and of the whole nation. As it related to Uzzah, it was highly criminal; for God, in the orders he had given respecting the removal of the ark from place to place, had directed that only the priests should touch the ark, or anything belonging to it; and that the Levites should carry it; and so strict was this order, that it was enforced by the penalty of death, “The sons of Kohath shall bear it (by its long staffs;) but they shall not touch any holy thing, lest they die! Numbers 4:15.” Now Uzzah was not a priest; and therefore he should on no account have presumed to touch the ark. It may well be supposed, that this violation of God’s command was the fruit of a habitual irreverence, which a long familiarity with the ark had nourished in his mind; and therefore God took this occasion of punishing his presumption.

But David, also, and all the nation were to blame; for the very accident that occasioned Uzzah to put forth his hand, arose from their criminal neglect. God had given plain directions about his ark; and had ordered that it should be carried on the shoulders of the Levites. The other articles belonging to the tabernacle were large and cumbersome; and for the conveyance of them God had given wagons and oxen; but “to the sons of Kohath he had given none; because the service belonging to them was, to bear the ark upon their shoulders, Numbers 7:6-9.” Why then was this forgotten? Why did David and all the priests and people presume to substitute another way, different from that which God had prescribed? The Philistines, it is true, had sent home the ark in this way; but they knew nothing of the directions given in the law, nor had they any of the sons of Aaron with them to employ in that service. Were these ignorant heathens a fit pattern for David to follow, in direct opposition to the commands of God? If David did not know what God had commanded in relation to the ark, should he not have examined; or should he not have inquired of the Lord, as he had so recently and so successfully done in reference to his conflicts with the Philistines? This neglect then was highly criminal, and justly merited the rebuke it met with.

2. The reason of noticing it with such severity.

Besides the enormity of the offence, there was additional reason for punishing it with severity, arising out of the very nature of that dispensation. God had shown himself so gracious and condescending towards that nation, that there was great danger lest they should entertain erroneous notions of his character, and overlook entirely his majesty and greatness. Indeed even his condescension itself would be undervalued, unless they should be made sensible of his justice, his holiness, and his power.

Hence on many occasions He had taken care to blend some displays of his power with the manifestations of his love.

When he came down upon Mount Sinai to give them his law, he accompanied the revelation with solemn demonstrations of his greatness.

When he had sent fire from Heaven to consume the sacrifices on his altar, and to declare his acceptance of them, he destroyed Nadab and Abihu by fire for presuming to burn incense before him with fire different from that which he had kindled, Leviticus 10:1-2.

When a single individual in the nation had offended him, he withdrew his protection from all, until the person was discovered and put to death, Joshua 7:5; Joshua 7:11-12.

Thus, he was now allowing the symbols of his presence to be transported to Jerusalem; and the people would be ready to think that they had conferred an honor upon him; he therefore showed them, that no service could be accepted by him, unless it were regulated by a strict adherence to his revealed will; and that while they received from him such signal tokens of his favor, they must at the peril of their souls conduct themselves towards him with the profoundest reverence, Leviticus 10:3. In this view the judgment inflicted upon Uzzah was an instructive lesson to the whole nation, and is a standing proof that “God is greatly to be feared, and to be had in reverence of all those who are round about him, Psalm 89:7.”

We lament however to observe,

II. The effect it produced on the mind of David.

Truly the best of men are but weak, when they are visited with any heavy trial. As fervent as David’s mind was, no sooner was he thus rebuked than he was filled,

1. With proud resentment.

It is probable that there was in his mind an undue degree of delight, from the idea that he was the honored instrument of thus exalting and glorifying his God. To meet therefore with such a check, in the midst of all his fame, and in the presence of all the great men of the nation, was very mortifying to his pride; and in an instant he betrayed what was in his heart! Had he been displeased with himself, it had been well; but “he was displeased” with God, whom he considered as dealing wrongfully and unjustly towards him.

Alas! that so good a man should indulge such an unhallowed disposition! Had he himself corrected one of his little children, he would have expected the child to conclude of course, from the very correction itself, that something was amiss in him, though he could not immediately see wherein the evil of his conduct lay; and should not David have exercised that same temper towards God? Should he not have concluded that God was too wise to err, and too good to do anything which was not strictly right? Should he not have acted, as he did on another occasion, “I was silent and opened not my mouth, because You are the one who has done this?” It is characteristic of the vilest of men to fly, as it were, in the face of God, Isaiah 8:21. Yes, it is their very employment in Hell to curse him for the judgments he inflicts! Revelation 16:9-11.

Did such a temper then befit “the man after God’s own heart?” No, he should rather have said, “It is the Lord; let him do what seems good to Him! 1 Samuel 3:18.” “I will bear the indignation of the Lord, because I have sinned against him, Micah 7:9.” But in this conduct of his, we have a lamentable illustration of that proverb, “The foolishness of man perverts his way, and his heart frets against the Lord! Proverbs 19:3.”

2. With unbelieving fear.

He now concluded that God was a hard master, whom it was impossible to serve; he therefore would not venture any more to take to himself the ark, “He was afraid of the Lord, and said, How shall the ark of the Lord come unto me?” This was a slavish fear, and utterly unfitting one who had so often experienced the most signal tokens of his favor. This was to act like the rebellious heads of the tribes, when, in their contest with Aaron for the priesthood, God had decided the cause against them, Numbers 17:12-13. Or rather it was a repetition of the conduct of the Philistines upon a precisely similar occasion, 1 Samuel 5:10-11.

But this was very unfitting his generally noble character. He should rather have instituted an inquiry into the reason of the divine procedure; and should have humbled himself before God for the errors that had been committed. For this he might have found precedents in plenty in the Sacred Records, Joshua 7:6; Judges 20:26; but he yielded at once to despondency, and dismissed the whole assembly of Israel, and left the ark to be taken in by anyone that was bold enough to receive it.

Such was his unhappy frame on this occasion; and such, alas! is the temper of many under the chastisements of the Almighty; they are ready to say, “It is in vain to serve the Lord; there is no hope; I have loved idols, and after them will I go”.

APPLICATION.

1. Let us be especially on our guard, when we are engaged in the service of our God.

God is a jealous God, and will not be trifled with! The conduct which would be connived at by him among the heathen, will provoke him to anger when observed among those who enjoy the light of Scripture revelation; and in proportion as we have the knowledge of him, may a conformity to his will be justly expected of us, Amos 3:2. Happy would it be, if the professors of religion would lay this thought to heart! for, so far are they from having any dispensation from the practice of morality, that a far higher tone of morals is expected of them; they are called upon to “shine as lights in the world,” and to “be holy as God himself is holy!”

And must not this thought be pre-eminently interesting to those who are engaged in the service of the sanctuary? “What manner of people ought they to be in all holy conversation and godliness!” Sins even of ignorance are highly criminal, Leviticus 5:17-19; but most of all in those of the priest. Compare the offerings required in Leviticus 4:3; Leviticus 4:13-14; Leviticus 4:27-28. Let those then who “bear the vessels of the Lord be clean, Isaiah 52:11.” Let a holy fear attend them in all their ministrations, lest, instead of finding acceptance with their God, they bring on themselves the heavier and more signal judgments. Miserable it is to die; but most of all to “die by the ark of God!”

2. Let nothing divert us from the path of duty.

If, when engaged in the service of our God, we meet with obstacles which we did not expect, let us search to find wherein we have done amiss. But let us not yield to despondency, as if it were impossible to please the Lord. Let us examine the Sacred Records, and pray for the teachings of the Holy Spirit, that “we may know what the good and perfect and acceptable will of God is;” then may we hope for success in our undertakings, and shall have tokens of God’s acceptance both in this world and the world to come. This may be applied to ministers with good effect.

Charles Simeon

2 Samuel 3:31-34

Then David said to Joab and all the people with him, “Tear your clothes and put on sackcloth and walk in mourning in front of Abner.” King David himself walked behind the bier. They buried Abner in Hebron, and the king wept aloud at Abner’s tomb. All the people wept also. The king sang this lament for Abner: “Should Abner have died as the lawless die? Your hands were not bound, your feet were not fettered. You fell as one falls before wicked men.” And all the people wept over him again.

[This message was given just after the assassination of Mr. Perceval.]

After the death of Saul, David was anointed king in Hebron; but still he reigned over one tribe only; for Abner had prevailed on the other eleven tribes to adhere still to the house of Saul, and to make Ishbosheth, the son of Saul, their king. From the unselfishness and forbearance which David manifested during all the persecutions which he experienced from Saul, we can have no doubt but that e would have rested satisfied with the government of one tribe, until God in his providence should open the way for the full possession of the throne of Israel; but Ishbosheth and his adherents accounted David an usurper, and therefore waged incessant war with him for seven years, 2 Samuel 2:10-11 with 2 Samuel 3:1.

At last however a circumstance occurred, which seemed likely to effect the promised union of all the tribes under David as their head. Ishbosheth had offended Abner by accusing him of immoral conduct with a concubine of Saul; and Abner, filled with resentment, determined to transfer his allegiance to David, and to carry over all the eleven tribes with him. Ishbosheth, knowing that Abner’s influence would effect this measure, acquiesced in it, and submitted to the terms prescribed by David as a preliminary to the league which should be made between them; he sent and took Michal, Saul’s daughter, from Paltiel her husband, and gave her up to David, from whom she had been wrongfully withheld.

Everything was now ready to be carried into execution; Abner had succeeded in his conference with David, and nothing remained but to bring over the heads of the eleven tribes to the plan proposed. But behold, the treachery of Joab defeated and destroyed the plan. Joab, just returned from an expedition against the Philistines, heard what Abner had done; and immediately expostulated with David on his credulity, for allowing Abner so to impose upon him; and then, sending privately in David’s name to Abner, as though some further communication with him was wanted, he met Abner on his return, and took him aside, and slew him.

This murderous act of Joab’s, together with its attendant circumstances, will furnish us with some very useful, and, at this time, seasonable observations.

We observe then,

I. That there is no crime so atrocious, but a person under the influence of a vindictive spirit will commit it.

Revenge was the principle from which Joab, in concert with his brother Abishai, acted on this occasion, verses 27, 30. Abner had slain his brother Asahel; and they sought to avenge his death. But if they had candidly considered, they might have found in this matter an occasion for gratitude rather than resentment; for Abner had exercised towards Asahel a forbearance and tenderness that could not reasonably have been expected; nor had lifted up a hand against him until the last extremity, 2 Samuel 2:20-23.

They were blinded however by their own passion, and overlooked everything for the gratification of it. Joab never once reflected on the baseness of the action he was about to perpetrate, nor on the loss which David and the whole nation would sustain, nor on the account which he should one day give of it to God; but with horrid treachery, and deliberate cruelty, plunged the dagger into the stomach of Abner!

Alas! alas! how awfully has this scene been renewed among us! It was no political animosity, but revenge alone, that instigated the murderer to the commission of his crime. Under the influence of that infernal passion he proceeded in the most deliberate manner to execute his cruel purpose. Thoughts of mercy and compassion found no place in his bosom. The injury that would be done to a fellow-creature, (who would in one instant be hurried into the presence of his God,) the bereavement that would be felt by all his family, and the loss that would be sustained by the whole nation, (a loss to all appearance irreparable,) seemed to him as nothing, when weighed against the gratifications of revenge. Nay, the thought of his own account that he should have to give at the judgment-seat of Christ could interpose no bar to the execution of his design. Yes, after the perpetration of the deed, he justified his act, continued impenitent to his dying-hour!

Ah! what an evil is revenge! What need have we to guard against the very thought of it rising in our hearts! Truly, we know not to what an extent the inundation may reach, when once the smallest breach is made in the dam that obstructs this current, Proverbs 17:14.

We all are called upon at this time to mourn on the sad occasion:

II. It is certain that the crimes of individuals will be imputed to us as national, if they are not nationally reprobated and deplored.

Of this David was aware; and therefore he endeavored to avert the guilt from the nation, by calling on them all to humble themselves before God, and to express their abhorrence of the crime in penitential sorrow, verses 28, 29, 31. On this occasion he himself set the example: he mourned, he wept, he fasted; he followed the corpse to the grave; he poured out the most pathetic lamentations over it; reflecting with just severity on the atrocity of the crime; and lamenting that he had not power to inflict punishment on the offenders, verses 33, 34, 35, 39; and it was greatly to the honor of his people that they participated so deeply in his affliction. All approbation of the crime was thus formally disavowed; and the guilt of it was made to rest on him who had committed it.

We rejoice that a universal abhorrence of the assassination has been expressed in our land; or, if there have been any so abandoned to all sense of duty both to God and man as to approve the deed, they have made themselves partakers of the crime, and contracted in the sight of God the guilt of murder. We would however remind you all, that this should be a season of deep humiliation among us, and of earnest prayer. We must mourn over the deed, and wash our hands in the blood of our great Sacrifice, if we would not have the guilt of blood imputed to us, or visited upon our land, Deuteronomy 21:1-9.

It is some consolation to us however to consider,

III. Whatever obstructions arise, God’s purposes shall surely be accomplished.

The establishment of David on the throne of Israel was now nearly completed; yet in the very moment of its completion, as it were, was it counteracted by this horrid crime; the influence that was to accomplish the measure was destroyed; and the rival monarch deterred from his purpose. No prospect now remained but that of continued war; and the very counsels of Heaven appear to have been defeated. But God’s counsel shall stand, though the expected instrument of its accomplishment is taken out of the way, and the greatest obstacle to its accomplishment remains. Accordingly in an unlooked-for way, the point was effected, and the promise made fifteen years before to David, was fulfilled.

We did hope, that by the elevation of him, whose loss we deplore, to the government of this country, God had designs of mercy toward us; and we have reason to adore our God for the benefits which through his instrumentality our nation has received. Such a character, all things considered, has rarely been seen at the head of our affairs; for piety is but a rare associate with political power. But, if the channel of God’s mercy is withdrawn, the fountain still is full; and if we plead with him to pour out his benefits upon us, he will yet find other channels through which to communicate them to our land.

True it is, that this is a season of uncommon difficulty, and the political horizon is gloomy in the extreme. No person being found to take the lead in our government; and new difficulties arising, by means of Russia being just about to be again involved in war with France; but we hope that our nation shall yet be preserved a blessing to the world; and that all the efforts which are making for the enlarging of our Redeemer’s kingdom, and which were sanctioned and aided by him whom we have lost, will yet be honored with success. “The kingdoms of the world shall become the kingdoms of the Lord and of his Christ;” and, though darkness should yet increase upon us, we hope and trust that “in the evening time it shall be light.”

But though God’s counsel shall stand, we are not the less accountable to him for our actions; nor can we doubt but,

IV. That however men may escape punishment in this world, their sins shall be recompensed in the world to come.

To that tribunal David looked forward, when he saw that “the sons of Zeruiah were too hard for him;” and he found consolation in the thought, that “the Lord would recompense the doer according to his wickedness, verse 39.” It was a misfortune to him to have a subject so powerful, that he could set the laws at defiance.

Through the goodness of God, the laws of our land are enforced; and the atrocious act that has been committed has met with its deserved recompense. But there are sins of a less heinous nature, which are committed daily with impunity. Let us not however suppose that they will be unnoticed by the Judge of the living and dead. The vindictive thought will there be judged, as well as the vindictive act. Yes, and the impure desire also, as well as adultery itself! For God will bring into judgment every secret thing, whether it is good or evil.

Nor will there be any respect of persons with him. Now there is a kind of partiality in favor of the rich and great; evils are allowed in them, which, if committed by people of the lower class, would be reprobated and abhorred; but the high and the low will hereafter be equally tried by the unerring standard of God’s law, and be judged “according to what they have done in the body, whether it be good or evil.” Let not the hope of impunity therefore encourage any man to sin; for God has warned us, that “though hand join in hand,” (yes, though earth and Hell should unite for the protection of any,) “the wicked shall not go unpunished!”

Charles Simeon

1 Samuel 30:6

“But David encouraged himself in the Lord his God.”

In seasons of prosperity, the superior happiness of a Christian is not visible to all; but in adverse circumstances, he has a manifest advantage over others. The ungodly, when the cisterns from whence they draw their water are broken or emptied, have no comfort left. But when every stream is dried up, the godly have still access to the Fountain itself. This was experienced by the Church of old, Habakkuk 3:17-18, and it is beautifully exemplified in the history before us. David was in great trouble, being suspected by the Philistines, plundered by the Amalekites, and threatened by his own soldiers—but in the midst of all, he encouraged himself in God.

We shall show,

I. What reason he had to do so.

Though reduced to the greatest extremities, David derived encouragement:

1. From the perfections of God as revealed in the word.

He was no stranger to the character of God as it was revealed to Moses, Exodus 34:6-7, or to the unnumbered illustrations of it which the history of his nation afforded him; consequently he knew that there was nothing too hard for God to effect, or too great for him to give.

2. From the experience which he himself had had of God.

The lion, the bear, the Philistine giant, and the murderous rage of Saul—had given him abundant proofs of God’s superintending providence, 1 Samuel 17:37; 1 Samuel 18:11; 1 Samuel 19:10-11. These he called to mind in this season of trial and distress Psalm 42:6; Psalm 77:10-11, and wisely judged, that, with such a Friend on his side, he had no cause for fear, 2 Corinthians 1:10.

3. From the covenant which God had made with him.

God had covenanted with him to give him the throne of Israel; hence he was assured that his life should be spared until this promise was accomplished. It was in this view that he was enabled to call God, HIS God; and the thought of this relation to God added ten-fold confidence to his soul.

While we admire the conduct of David in this particular, let us consider,

II. What reason we have to do likewise.

Certainly the grounds of David’s encouragement are equally calculated for our support.

God is still the same almighty and gracious Being as ever; his arm is not shortened, nor is his ear heavy with respect to us. We may also see much of his goodness in our own experience. Wonderful have been the ways in which he has dealt with us for the awakening, preserving, and sanctifying of our souls. He has also covenanted with us that “he will never leave us nor ever forsake us! Hebrews 13:5,” nor shall one jot or tittle of his Word ever fail. Are not these then grounds of encouragement to us as well as to David?

But we have far greater reason to encourage ourselves in God than David had.

We have seen more stupendous displays of God’s power.

David had read of the wonders wrought in Egypt and the wilderness. But what were these wonders when compared with the victories gained over all the passions and prejudices of the world by the preaching of a few poor fishermen?

We have beheld more astonishing exercises of God’s love.

The history of the Jews records many instances of God’s love towards them. But what were these when compared with the gift of his dear Son to die for us, and of his Holy Spirit to renew us? These things are as much beyond anything that David had ever seen, as the substance is beyond the shadow.

We have experienced more abundant proofs of God’s faithfulness.

How many promises, made to the Church at large, have been accomplished by the mission of Christ, and the gift of the Holy Spirit! And all the members of the Church, from its first establishment to the present moment, have found the promises of the Gospel fulfilled to them in their season! In proportion therefore as God’s faithfulness has been tried and ascertained, our confidence in him must be increased!

APPLICATION.

1. Let us endeavor to secure God as our God.

Unless God is ours, we can have but little reason to encourage ourselves in him. Let us then look to Christ, that through him we may find acceptance with God—so shall God be our Friend, our Father, and our “eternal great reward, Genesis 15:1; John 1:12; 2 Corinthians 6:18.”

2. Let us encourage ourselves in God.

We must expect to meet with many difficulties and troubles; nor can we find any grounds of encouragement in ourselves; but in God there is all that we can either need or desire. Are we then discouraged by outward difficulties or inward corruptions? let us direct our eyes to him, as our compassionate, almighty, and ever faithful Friend. Let us, like David, chide our unbelief, Psalm 43:5; and henceforth say with him, “In the day of my trouble I will call upon God! Psalm 86:7.”

Charles Simeon

1 Samuel 28:15

Samuel said to Saul, “Why have you disturbed me by bringing me up?” “I am in great distress,” Saul said. “The Philistines are fighting against me, and God has turned away from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do.”

That such a thing as witchcraft has existed, we cannot doubt; but what were the incantations used, or what power Satan had to work with and by them, we know not. Certain it is, that in the days of our Lord, Satan appears to have had a greater influence over the bodies of men than he possesses at this time. And as that was permitted of God for the more abundant display of Christ’s power, so it is probable that an extraordinary influence over the minds of men may, through the divine permission, have been sometimes exerted by Satan, that the evil tendency of that influence might be the more clearly seen, and the excellence of the divine government be more justly appreciated.

As for the various instances of witchcraft recorded in uninspired books, we can place no dependence whatever upon them; because there is often an undue degree of credulity even in great and good men, and a readiness to receive any report that is astonishing, without sufficiently examining the grounds on which it stands. But what is recorded in the Scriptures we may well believe; because it is revealed by One who cannot err.

The account given us of the witch of Endor is one of the most remarkable in the Scriptures; though there are in it some difficulties, which have occasioned a diversity of opinions respecting it. That, however, we may place it before you in an easy and instructive point of view, we shall consider the history of Saul connected with it; and particularly,

I. The state to which Saul was reduced.

This he himself specifies in the words of our text.

Long and obstinately had Saul continued to sin against the convictions of his own conscience; until at last he had provoked God to depart from him. While he was forsaken of his God, the Philistines made war against him, and invaded the land. Then he felt the need of an Almighty Protector, and sought to obtain direction and help from his offended God. But now God would not be found of him, or take any notice of his supplications. In various ways had God been accustomed to communicate his mind; but now he would return “no answer, either by Urim, or by a prophet, or by a dream.”

Such, alas! is but too frequently the state of ungodly men.

There are many who violate habitually the dictates of their own conscience, until they “vex,” and “grieve the Holy Spirit,” and utterly “quench” his sacred motions. No wonder if at such times trouble comes upon them; for indeed the whole creation are ready to “avenge the quarrel of God’s covenant,” whenever he shall withdraw from us his protecting hand; and whatever our trials are, or from whatever quarter they come, they will be incomparably heavier, from the consciousness that “God himself is become our enemy.”

Under their trials the most hardened of men will begin to relent, and will “pour out a prayer when God’s chastening hand is heavy upon them.” “When God slays them, then they will seek him,” as the Psalmist says. But at such seasons they are often made to feel what “an evil and bitter thing it is to forsake the Lord.” They call upon God, but “he will not hear them, because their hands are full of sin, Isaiah 1:15;” yes, he even “laughs at their calamity, and mocks when their fear comes, Proverbs 1:26-28.” He has repeatedly declared, that thus he would treat all who should “set up idols in their hearts, Ezekiel 14:1-7; Ezekiel 20:1-3 with Psalm 66:18.” Melancholy indeed is their state, who have no access to God in their troubles, nor any communications from him for their supports. Yet we can have but little acquaintance with the house of mourning, if we have not met with many such cases in the world.

Such was the unhappy state of Saul. Let us next proceed to notice,

II. The expedient to which Saul resorted.

Now he wished for the counsel of that minister, whom when living he neglected and despised, and,

To obtain an interview with Samuel, he took recourse to a witch.

In former days Saul had exerted himself, agreeably to God’s command, Leviticus 20:27, to banish witchcraft from the land; and now could not prevail on this woman to use her enchantments, until he had profanely sworn that no punishment would be inflicted on her. At his earnest entreaty, she prevailed to bring up Samuel before him. Many learned men have thought that Samuel himself did not appear, but that Satan assumed his shape and garb. But there is no intimation in the history that this was the case; on the contrary, every expression has directly the opposite aspect; and it seems that even the witch herself was beyond measure astonished at the unexpected success of her incantation.

It is urged on the other hand, that a witch could never prevail to bring Samuel from the grave, or his soul from the mansions of the blessed. True, but God might see fit to send Samuel on this occasion, to confirm all the threatenings which he had denounced when living; nor is there any weight in the objection, that he speaks of being “disturbed,” and “brought up,” because this was only popular language suited to the prevailing notions of the day; and when he speaks of Saul and his sons being “with him on the morrow,” he can only mean, that they should be removed into the invisible world by death. It seems clear, that, as God afterwards sent a living prophet to reprove Amaziah’s application to the heathen idol, so now he sent a departed prophet to reprove in Saul a similar offence. Compare 2 Kings 1:1-6 where the cases, and the outcome of them, are much alike.

Of what avail was this interview with Samuel? Samuel himself put the question to Saul, “Why do you ask of me, seeing the Lord has departed from you, and is become your enemy?” Vain indeed was that hope which sought in a broken cistern what the fountain alone could supply.

Equally vain are those refuges to which sinners flee, when they are forsaken by their God.

Men in a time of trouble will catch at anything for comfort! Some will endeavor to drown reflection in the cares or pleasures of the world; while others take refuge in infidelity; but not even Saul’s expedient was more vain than these; for what is there either in business or pleasure to satisfy a guilty conscience? Or what can infidelity adduce to disprove the truths which it would set aside? Such are the expedients, whatever they may be, whereby we labor to supply the place of an offended God.

From the close of the history we learn,

III. The misery Saul brought upon his own soul.

Great indeed were his disappointment and distress.

Behold the melancholy sequence: dejection, desperation, suicide! He fainted and fell as soon as ever he heard the fate that awaited him; and was with great difficulty persuaded to take such refreshment as was necessary for his support. But no humiliation of soul did he manifest; nor, as far as we see, did he present to God one single petition. He sank down in sullen desperation, determining to meet his fate, but using no effort to obtain mercy at the hands of God. The battle terminated according to the word of Samuel; and Saul himself, to prevent the mortification of falling alive into the hands of his enemies, fell upon his own sword, and put an end to his own existence! 1 Samuel 31:4.

But such are generally the effects of seeking in the creature, what can be found in God alone.

Many are oppressed with great dejection of mind; but if they would search out the causes of their trouble, they would find it generally to spring from unmortified lusts, and unrepented of iniquities. And how often does dejection lead to despair! As strange as it may seem, it is easier to abandon oneself to a hopeless despondency, than to renounce beloved sins, and persevere in a pledge inquiry after God. Yes; the heart, instead of relenting, is more generally “hardened through the deceitfulness of sin;” and when we begin to say, “There is no hope,” then we add, “I have loved idols, and after them will I go!” The close of all is, in too many cases, suicide. Men finding no relief in God, fly to death itself as the only remedy for the troubles of life. Ah! unhappy men, who venture thus to rush into the presence of that God, who has hidden his face from them!

Let us learn then to beware:

1. Beware of impenitence in sin.

Many who, like Saul, have been hopeful in their beginnings, fall from one sin to another, until they set both God and conscience at defiance. But however sweet sin may be in the mouth, it will prove as bitter in the belly! Sin will destroy all peace of mind, all hope in God, all prospect in eternity. O let it not be harbored in our hearts! Whatever our besetting sin is—let us never rest until we have repented of it, and washed it away in the Redeemer’s blood, and obtained the victory over it through the power and grace of God. If not purged out, sin will defile and destroy our whole souls.

2. Beware of seeking help in the creature.

God is the only refuge of sinful man; wherever we may look, there is no help for us in any other. Not only are men and devils unable to assist us; even all the angels in Heaven would be incapable of affording us any effectual help. Whatever creature we rest upon, it will prove only “as a broken reed, which will pierce the hand that rests upon it.”

We must learn in every difficulty to say with Jehoshaphat, “Lord, I have no power against this great company that comes against me, neither do I know what to do; but my eyes are upon you! 2 Chronicles 20:12.”

3. Beware of giving way to despondency.

To despair, is to seal our own condemnation. We must never conclude, that, because God has forsaken us, “he will be no more entreated.” Had Saul himself truly and sincerely implored mercy at his hands, God would not have utterly cast him off. “God never did, nor ever will, say to any: Seek my face in vain, Judges 10:10-16.”

Charles Simeon

1 Samuel 27:1

But David thought to himself, “One of these days I will be destroyed by the hand of Saul. The best thing I can do is to escape to the land of the Philistines. Then Saul will give up searching for me anywhere in Israel, and I will slip out of his hand.”

Of the dispositions of men, their fellow-creatures can judge only by external signs, either in word or deed. But God discerns them as they exist in the inmost recesses of the heart, and puts a just construction upon every motion there.

It does not appear that David had disclosed to anyone his feelings on the occasion before us; but the all-seeing God has told us what was the language of his heart, “David said in his heart, I shall now perish one day by the hand of Saul.”

It will be a profitable subject for our consideration, if we inquire,

I. In what light we should regard these fears of David.

Beyond all doubt, there was great occasion for fear.

The malignity of Saul against him was deeply noted. From the moment that Saul heard people celebrating the slaughter of ten thousands by David, while they ascribed the slaughter of only thousands to him, he “eyed him from that day, and forward, 1 Samuel 18:7-9.” The benefit which David had conferred in the slaughter of Goliath was of no account in his mind; so rancorous is “envy, even as rottenness in the bones! Proverbs 14:30.” Even on the very morning after this victory did Saul “cast his javelin at David, to smite him to the wall;” yes, twice was this effort made by Saul for David’s destruction; and “twice,” as it were by miracle, “did David avoid the stroke, 1 Samuel 18:11.”

Bent on the destruction of David, Saul had recourse to every expedient he could devise. He offered him his elder daughter to marry, and afterwards his younger daughter Michal; and set his servants to work upon his ambition to accept the offer, on purpose to involve him in war with the Philistines, so that he might fall by their hands, 1 Samuel 18:17-25. And when David had accomplished double the task imposed upon him, it only provoked the enmity of Saul so much the more against him, 1 Samuel 18:25; 1 Samuel 18:27; 1 Samuel 18:29.

Not having succeeded in this device, he “ordered Jonathan his son, and all his servants, to kill David, 1 Samuel 19:1;” which, if Jonathan had not made it known to David, would, by one or other of them, have been effected. And when, by the expostulations of Jonathan with his father, the order was revoked, and safety was guaranteed to David under the sanction of an oath, yes, and when fresh services to a vast extent were rendered by David, still did Saul’s heart burn with rage against him, insomuch that he again cast a javelin at him to destroy him, and sent messengers to watch and assassinate him in his own house, 1 Samuel 19:4-11; and to the fidelity of his wife alone he owed his preservation, 1 Samuel 19:11-17.

Still, with relentless fury, did this blood-thirsty monarch pursue him, with three successive bands of murderers; yes, and he himself also followed with a fourth, to seize and destroy David, 1 Samuel 19:18-24. Yet, notwithstanding the clearest possible interposition of God in his behalf, did Saul still determine upon his death, 1 Samuel 20:31, and even cast a javelin at his own son for presuming to intercede for him, 1 Samuel 20:32-33.

And when David had fled to Gath, and in his way had obtained from Ahimelech the priest, under pretext of being on urgent business from Saul himself, some temporary supply of food, together with Goliath’s sword; Saul, on hearing of it, slew no less than eighty-five priests by the hand of Doeg his informant, and then smote the whole city also with indiscriminate rage, “both men and women, children and infants, and oxen, and donkeys, and sheep, with the edge of the sword, 1 Samuel 22:18-19.”

Besides his own immediate servants, Saul had traitors in confederacy with him, and armies to execute his murderous projects. The men of Keilah, a fortified city, which David, with great prowess, had saved from the Philistine armies, instead of requiting his kindness to them as they ought, would have betrayed him into the hands of Saul, if David had not escaped from them, 1 Samuel 23:5; 1 Samuel 23:12-13. “Every day did Saul seek him” with indefatigable vigilance; so that he must have fallen, if God had not, as it were by miracle, preserved him, 1 Samuel 23:14. David had concealed himself in the woods, in the wilderness of Ziph; and the Ziphites, instead of affording him protection, voluntarily offered to deliver him into the hands of Saul, if he would come down to take him; and, in the wilderness of Maon, where David had taken refuge on a rock, did Saul actually encompass him with his armies, and would have apprehended him, but that he was forced suddenly to abandon his enterprise, in order to repel an invasion of the Philistines. With no less than three thousand men did Saul pursue him, as soon as he had rid himself of the Philistine invaders; so determined was he not to rest until he had slain David! 1 Samuel 24:2.

But that which most of all shows the reason which David had for fear, is, that Saul persevered in his wicked efforts, amidst all imaginable checks, both from God, and from his own conscience. In the wilderness of Engedi, David and his men were hidden in a cave. Saul, unconscious of any danger, went into that very cave wherein they were; and David, unperceived by Saul, who possibly might have lain down to sleep, cut off the skirt of Saul’s robe; and then followed him out of the cave with the skirt in his hand, and showed him how easily he might have put an end to the contest by the destruction of Saul himself.

On that occasion the murderous tyrant was overcome with gratitude; and with tears acknowledged, that his enmity against David was unmerited in the extreme, 1 Samuel 24:4; 1 Samuel 24:8; 1 Samuel 24:16-17.

Who would suppose, that, after such kindness, this wicked monarch could ever again renew his murderous attacks? Yet, on the Ziphites again offering their traitorous services, did Saul go down again to the wilderness of Ziph with three thousand men to seek him; and there again did he experience, at the hands of David, the same forbearance as before; and had the same decided evidence of it given him as before, by seeing the very spear that was at his bolster, and the cruse of water that was near it, in the hands of David, who might have slain him with the same facility that he had taken them! 1 Samuel 26:5-16.

On this occasion, Saul, a second time, acknowledged the injustice of his conduct towards David, and foretold that David would ultimately prevail, 1 Samuel 26:21-25. But how was it possible for David to place any reliance on the professions of such a man? Or, when the enmity of Saul was so deeply-rooted, so inveterate, so active, so widely diffused, and so continually persevering—how could David, who was the object of it, do anything but fear, and anticipate at last a fatal outcome? It is but justice to the character of David to state thus minutely the grounds he had for fear, more especially because we are constrained to say, that,

Nevertheless, in entertaining desponding fear, David sinned.

God had promised to David that he should sit upon the throne of Israel, 1 Samuel 15:28-29; 1 Samuel 16:12 with Psalm 89:19-24; and it was not in the power of man to make void the divine decree. Indeed, God had already shown, by his various interpositions in his behalf, that under his protection we are safe, even though men and devils should combine their efforts to destroy us. David should have remembered this, and not suffered anything to shake his faith in God.

I do not mean to say, that it was easy to exercise faith under such circumstances, and to preserve unruffled composure in the midst of so many perils. Conscious of our own infirmity, we can easily make allowance for him; but the point we have in hand is, to determine the quality of David’s conduct on that occasion; and we are constrained to say, that he should have, like his great progenitor, “against hope, believed in hope, Romans 4:18;” and have believed, that though he were actually slain, God would rather raise him again from the dead to sit on the throne of Israel, than allow one jot or tittle of his Word to fail, Hebrews 11:17-19. Thus it was that Abraham acted in reference to Isaac; and thus should David also have been “strong in faith, giving glory to God, Romans 4:20.”

But that we may bring this matter home to our own bosoms, it will be proper to inquire,

II. What similar apprehensions we have to guard against.

God has given to his people promises of exaltation to thrones of glory. But they also are surrounded with many enemies, and are exposed to many and severe conflicts. Hence they also are sometimes overcome with desponding fears; and are ready, “in their hearts” at least, “to say, I shall one day perish by the hands of my great enemy.” Now it is no uncommon thing to hear the parallel drawn between David and them; and to infer, from the sinfulness of David’s fears, a corresponding sinfulness in theirs. That we may enter justly into the comparison, I will state,

1. The similarities there is between the cases.

God has doubtless given us “a covenant ordered in all things and sure;” and his promises are so “exceedingly great and precious,” that we may well rest upon them with most unshaken affiance. In that covenant, God provides:

for our acceptance with him, through the blood of his dear Son;

for our renovation after his own divine image, through the influences of his Spirit;

for our perseverance in the ways of holiness even to the end,

and for our final admission to his heavenly kingdom.

He assures us, that he will “never allow anyone to pluck us out of his hands, John 10:28-29.” And, because we may well suspect the effect of our own weakness, he engages “never to depart from us to do us good; and to put his fear into our hearts, that we may never depart from him, Jeremiah 32:40.”

This covenant He has even “confirmed by an oath, that by two immutable things, in which it was impossible for him to lie, we might have strong consolation, who have fled for refuge, to lay hold on the hope set before us, Hebrews 6:17-18.”

But, on the other hand, our conflicts with our spiritual enemies are exceeding heavy, and with little intermission. The world, the flesh, the devil, are all confederate against us. They are diversifying their attacks in endless variety, while within our own bosoms there are traitors ready at all times to deliver us up into the hands of our enemies. Thousands of times are we saved from them, almost as by miracle; and enemies, which we thought were slain, rise up against us with renewed vigor; while Satan, baffled in one assault, goes and takes with him seven other spirits, mighty as himself, to renew the contest.

Is it to be wondered at, then, if the saints are sometimes discouraged, and ready to fear that they shall one day perish by these continual assaults? Or can they be considered as sinning against God, if they sometimes give way to desponding apprehensions?

To answer this, I will proceed to state,

2. The difference between the cases.

David was confessedly and altogether wrong; for the promises which had been made to him were personal, and were irrespective of any moral qualities in him. But those which are made to us, pertain to characters only; and then alone become ours, when we attain the character to which the promises are made.

For instance; not a promise in the whole book of God belongs to us, until we repent and believe the Gospel; so that, before we can actually apply the promises to ourselves with an assurance of our interest in them, we must inquire whether we have come to God in his appointed way. To expect the accomplishment of them to our souls without this, were presumption; so that, to ascertain the precise quality of our feelings, we must inquire carefully, what is the special ground of our fear. If we are afraid lest God should forget his promises, or leave us to perish, notwithstanding that we trust in him, our belief is highly criminal; but, if we doubt whether we have really come to Christ in his appointed way, we may be doing the very thing which our situation most imperiously calls for. “Examine yourselves, whether you be in the faith; prove your own selves, 2 Corinthians 13:5,” is a divine command; and, until we have an evidence in ourselves that we have fled to Christ for refuge, any confidence of our acceptance with God would be a fatal delusion.

The truth is, that men’s difficulties on this subject have arisen, in a great degree, from not distinguishing properly between the graces of faith and hope.

Faith has respect to the word of promise; and to be weak in the exercise of faith, is highly sinful.

Hope has respect to the thing promised; and that ought to vary according to the evidence which there is of our title to it.

If, therefore, we would judge how far our state of mind really corresponds with that of David, we must bear in remembrance this necessary distinction, and apply it to our state as occasion may require.

Let me, then, impress upon your minds these necessary hints:

1. Learn to distinguish between what is good and what is evil, in Christian experience.

Distinguish carefully between faith and presumption, on the one hand; and between fear and unbelief, on the other.

That which many call faith, is nothing but an unfounded confidence of their own acceptance with God; and a greater curse cannot befall us, than the attainment of such a faith as that.

On the other hand, that which many call unbelief, is a sense of our liableness to fall and perish; and a greater blessing than that cannot be bestowed on any child of man.

To all I say, and to all God says, “Be not high-minded, but fear;” for “blessed is the man who fears always.” Of God’s power or willingness to save you, it is not possible to be too fully assured; but of your own actual acceptance with him, your assurance must be in exact proportion to the evidence of it which is displayed in your life and conduct.

2. Let your anticipations be under the influence of faith.

Whatever God has spoken in his Word, shall surely come to pass. Now the Word of God has said:

“Unless a man is born again, he cannot enter into the kingdom of Heaven.”

“Unless you repent, you shall all perish.”

“He who believes not the Son, shall not see life; but the wrath of God abides on him.”

“Without holiness, no man shall see the Lord.”

Now you may anticipate the salvation of every penitent and believing saint, as surely as if you saw him in Heaven!

Just so, you may anticipate the damnation of every impenitent and unbelieving sinner, as surely as if you saw him already in Hell!

This, indeed, must be taken into the account, that it is supposed they retain their characters; for otherwise they shall actually change their respective dooms; the man who becomes righteous shall reap the fruit of his righteousness; and the man who departs from his righteousness, shall parish under an accumulated load of guilt and misery. This is God’s own express declaration, Ezekiel 18:26-28; and his dealings with men in the last day shall be in strict and uniform accordance with it. Our ways may be unequal; but “his ways are, and shall be equal, Ezekiel 18:29.”

3. Let nothing operate to drive you from God.

David said, “There is nothing better for me, than that I should speedily escape into the land of the Philistines,” and for this he is generally condemned, and perhaps justly too; though I cannot forget, that our Savior, under somewhat similar circumstances, was carried by divine direction into Egypt.

But respecting us there can be no doubt. Everything must drive us rather to God, than from him. Persecution, temptations, yes, even sin itself, must have this effect. We have no refuge whatever, but in God; and if, like Jonah, we were in the belly of Hell itself, we must cry unto him. Then “shall all things eventually work together for good.” Our very fears shall tend to keep us from undue confidence, and constrain us to cast ourselves more entirely upon God. And, if once they produce this blessed effect, we may rest assured, that not all the universe combined “shall ever separate us from his love! Romans 8:38-39.”

Charles Simeon (1759-1836)

1 Samuel 25:32-33

David said to Abigail, “Praise be to the LORD, the God of Israel, who has sent you today to meet me. May you be blessed for your good judgment and for keeping me from bloodshed this day and from avenging myself with my own hands.”

[N.B. Preached on May 14, 1812, being three days after Mr. Perceval’s assassination.]

The fidelity of the sacred historians is observable in every part of the divine records. A partial friend, or a person who was unduly concerned about the honor of religion, would have cast a veil over the facts which are contained in this chapter. They are, it must be confessed, extremely humiliating, and constrain us to exclaim, “Lord, what is man!” In the general we behold “the man after God’s heart” acting with a holy consistency, and meriting the character of a most exalted saint; but here we see him rushing to commit the most horrid iniquities, and restrained only by the special intervention of God’s providence.

In contemplating the history before us, we shall see,

I. What evils men would commit if left to themselves.

We do not wonder at the churlishness of Nabal.

Such characters are common; men, who, in point of temper, are “such sons of Belial, that a man cannot even speak to them, verse 17;” and whose every act constrains you to associate with their names the idea of folly, verse 25. They are worthless in themselves—yet contemptuous towards others; they are profuse and intemperate in convivial entertainments, but hard-hearted and niggardly in reference to the indigent and distressed But,

We are amazed at the cruel resentment of David.

The provocation which he had received was certainly great. He had been the greatest benefactor to his country. He was persecuted only for righteousness’ sake. Though driven to great straits, he had never allowed his soldiers to relieve his needs by plunder. He had afforded a protection to Nabal’s property and servants, without any remuneration whatever. He was peculiarly in lack of necessary provisions at this time; and from the preparations which Nabal had made for his feast he might have been supplied without any material inconvenience. His message to Nabal was most courteous and kind; yet Nabal’s answer was insolent in the extreme.

This however did not justify such fierce resentment as David manifested. He might justly have complained of Nabal; perhaps in his circumstances he might have been justified in demanding as a right what had been refused him as a gift. But to think of murdering Nabal, of murdering also every male belonging to him, was as atrocious a design as ever entered into the heart of man. Who would have conceived that such a thought should ever enter into the mind of him, who had so recently spared his most malignant enemy, and had been condemned in his own conscience for even cutting off the skirt of Saul’s garment?

It shows what great corruption there is in the human heart.

Truly the heart of man is “desperately wicked.” Even though renewed by divine grace, we are no longer able to stand, than while we are upheld by God himself. However long we may have persevered in holy obedience, we are yet liable to fall. However great the temptations which we have withstood in times past, we have no security but that we may be overcome by the smallest. Yes, there is nothing so vile, but we may be led to commit it—if we are not every moment strengthened from on high.

Who can contemplate the fall of Noah after his deliverance from the Deluge, and of Lot after his exemplary piety in Sodom, and not tremble for himself, lest he be overcome in an unguarded hour? “Let him who thinks he stands, take heed lest he falls!”

The subject further leads us to notice,

II. How much we owe to God for his providential restraints.

David expresses his obligations to God for delivering him from this temptation.

A servant of Nabal, fearing the effects of his master’s message, informed his mistress of the whole transaction; bearing testimony at the same time to the kindness and integrity of David’s conduct; and Abigail immediately adopted the most prudent methods of pacifying David’s resentment. Without loss of time she took a liberal portion of the provisions that had been prepared for the feast, and went with them herself to meet David. Happily she met David in the way; and by her consummate address completely disarmed his wrath, and averted the calamity which would have speedily ruined her whole family.

Instantly David recognized in her the divine interposition; and, while he blessed her for her advice, he blessed God for sending her to obstruct his bloody and vindictive purposes. It is worthy of observation, that David took scarcely any notice of her liberality which supplied his present needs, but fixed his whole attention on the deliverance which he had experienced from his own relentless fury; and well might he bless God for that interposition, whereby he was preserved from the blackest crime he could have perpetrated, and possibly too from the penal consequences of it to all eternity!

And have not we also reason to adore our God for similar restraints?

Let us reflect on our past experience, even in relation to revenge. Have we never had our minds so irritated and inflamed, as to feel a readiness to avenge ourselves? Are we sure, that if a murderous instrument had been at hand, we would not have used it? Have not others yielded to that temptation, who were to all appearance as little exposed to it as we; and can we be certain that a little further provocation would not have produced the same effect on us?

But let us inquire also in reference to other sins. Have criminal desires never risen so strong in our hearts, that we have owed it rather to some providential restraints, than to our own abhorrence of iniquity, that they were not actually fulfilled? We have witnessed often enough the falls of others; and to whom must we ascribe it if we ourselves have not fallen in like manner? Must we not say with the prophet, “You O Lord, have wrought all our works in us Isaiah 26:12.” Truly, if we would call to mind the various temptations which we have at any time experienced, and the various methods which God has used for our deliverance, we would behold such evidences of his paternal care, as would fill our hearts with wonder, and our mouths with praise!

Such are the reflections arising from a general view of our subject.

From a more particular inspection of it we may learn:

1. What a dreadful evil is revenge.

There is nothing so cruel, but a vindictive spirit will impel us to it. While under the influence of revenge, we overlook all consequences; we think nothing of the misery which we may entail on people that are innocent. David was not content with murdering Nabal, but would murder also every male belonging to him, though not one of them was a partaker of Nabal’s fault. Thus the incendiary, or the duelist, contemplates not for a moment the miseries he may inflict on others; the welfare of a whole nation would be of no account in his eyes, when compared with the gratification of his revenge!

O let us guard against the first risings of this malignant passion, Proverbs 19:11. let us bear in mind, that vengeance is not our prerogative, but God’s, Romans 12:19; and let us seek rather that noblest of all victories, “the overcoming of evil with good, Proverbs 24:29; Proverbs 25:21-22.”

2. What a blessing is a faithful admonisher.

David could scarcely express the obligation he felt to Abigail for her heavenly counsel. Thrice he blesses her, and God for her. And what reason have we to be thankful for:

the instructions of our parents,

the counsels of our friends,

and the admonitions of our ministers!

We shall never know from what evils we have been preserved by them, until the whole book of God’s remembrance shall be opened to us.

In the same light we may view those various circumstances of our life which may have appeared most calamitous. The loss of our health or property may have been thought afflictive at the time; but who can tell what he might have perpetrated, if these messengers of mercy had not been sent to arrest him in his course?

Let us then receive as from the Lord all those people or events, which may lead us to reflection. Let us in particular be thankful for reproof; and bear in mind, that almost any other person is a more competent judge of the propriety of our conduct, than we ourselves can be when under the impulse of any strong passion. If our friend possesses the wisdom and address of Abigail, let us value him the more; but, if not, let his advice be nevertheless welcome to our mind; and let him be highly esteemed by us in proportion to his fidelity, Proverbs 9:8-9; Proverbs 25:12; Proverbs 28:23.

3. What need have we all to pray against temptation.

We may, like David, have withstood the greatest trials—and yet fall, like him, by those which are comparatively light. We are far from being at all times alike. We have not a stock of grace at our own command. It is not the light of one hour, or of one minute, that will suffice for the next; nor is it any measure of grace already received, that will enable us to stand fast in the Lord. We must receive fresh communications every moment, and look continually to the Lord for guidance and support. Let us then beg of God to “hedge up our way with thorns, Hosea 2:6-7;” and, if preserved by him from falling, let us acknowledge him as the only source of our stability, Psalm 26:12; Psalm 41:12-13.

Charles Simeon (1759-1836)

1 Samuel 24:4-6

The men said, “This is the day the LORD spoke of when he said to you, ‘I will give your enemy into your hands for you to deal with as you wish.'” Then David crept up unnoticed and cut off a corner of Saul’s robe. Afterward, David was conscience-stricken for having cut off a corner of his robe. He said to his men, “The LORD forbid that I should do such a thing to my master, the LORD’s anointed, or lift my hand against him; for he is the anointed of the LORD.”

Knowing what we do of the depravity of human nature, we would scarcely conceive that men could attain to such heights of virtue as are recorded in the Holy Scriptures, if we did not know that those records are of divine authority. This observation is verified in the history of Abraham, of Moses, and of David also, who, though a very faulty character in some respects, was in other respects a star of the first magnitude. We are called on the present occasion to notice David’s conduct towards Saul; and to consider him under a three-fold relation:

I. As a subject towards his prince.

Never had man more just occasion to withstand his prince than David; the inveteracy with which Saul labored to destroy him was incessant. See the three preceding chapters. Yet how did David act towards him? God had now placed Saul within his power; (for Saul lay down to sleep in a cave where David and his men were concealed,) but David would not touch him; yes, though importuned by his own men, and urged to consider Saul’s exposed situation as an indication of the divine pleasure, he not only would not smite Saul with his own hand, but would not allow anyone else to smite him; and even when, for the fuller discovery of his own innocence, he had cut off the skirt of Saul’s robe, his conscience smote him as having offered an indignity to his sovereign; so tenderly did he regard not only the life, but the honor also, of his king.

In this he was a pattern to all succeeding ages; for though the different governments of the world give different degrees of power to the supreme magistrate, and of liberty to the subjects—yet in every country under Heaven must the magistrate be considered as God’s representative on earth, and must be “obeyed, not only for wrath, but also for conscience sake, Romans 13:1-2; Romans 13:5.” Under circumstances of an unfavorable nature, there should be a readiness in us to palliate, rather than to expose and aggravate, his misconduct; and a willingness rather to submit to evils, than by violent resistance to endanger the welfare of the community. The character of Christian citizens is, that they are “the quiet in the land.”

II. As a saint towards his oppressor.

The injuries done to David were really “for righteousness’ sake.” Like Jesus, of whom he was an eminent type, “he was hated without a cause.” This consideration must have added ten-fold poignancy to all his afflictions. To be conscious that he was continually laboring to cut off all occasion of offence, and yet to find himself persecuted with unrelenting fury, was most distressing to his mind. Yet, as Saul himself confessed, David returned nothing but good for evil, verse 17.

But such is the true line of every Christian’s duty. We should “not render evil for evil to any man, 1 Thessalonians 5:14,” but rather love our enemies, and do good to them, Matthew 5:44. This is the true way to soften the hearts of our enemies, and to ensure a final victory over them. Compare verse 16 with Romans 12:20-21.

III. As a believer towards his God.

As to avenging himself, David knew that God was the Judge of all, and would in due time vindicate his righteous cause, and punish his unrighteous oppressor; to God therefore he left what belonged to God alone, verse 15. Moreover, though God had promised him the kingdom, David left God to fulfill his promise in his own time and way. Doubtless he felt great distress of mind under all his trials; but he committed himself to God in prayer, and looked for deliverance from him alone. The 57th Psalm was written on this very occasion. See the title, and verse 1-6. In verse 6 he seems to refer to the very event in our text; Saul came to destroy David, and inadvertently exposed himself to be destroyed by David.

Thus, however great and complicated our trials are, we should take no hasty step Isaiah 28:16, but “commit ourselves to God as a faithful Creator, 1 Peter 4:19,” and expect assuredly the final accomplishment of all his promises, Psalm 37:5-6.

Charles Simeon (1759-1836)

1 Samuel 20:3

“There is only a step between me and death!”

It is justly said, that “oppression destroys a wise man’s reason, Ecclesiastes 7:7.” One there was, who endured it in every form, and to its utmost possible extent; and yet never uttered an unadvised word, or betrayed a temper which his bitterest enemies could condemn. Jesus, after years of persecution, could give this challenge to his enemies, “Who of you convinces me of sin?”

But fallen man, however upheld for a season, has generally betrayed his weakness when his trials have been heavy and of long continuance. We admire the conduct of David in many respects, and think him on the whole a very exalted character; but yet, on some occasions he fainted, and yielded to unworthy apprehensions respecting the final outcome of his troubles. Such was the state of his mind when he uttered the words which we have just read; and which, though containing a general and acknowledged truth, were not such as he would have uttered, if he had not given way to desponding fears.

“There is only a step between me and death!” We shall consider these words in this two-fold view:

I. As a general and acknowledged truth.

The general representations which are given of life in the Scriptures, strongly mark its shortness and uncertainty.

Life is light, and as unsubstantial as “a vapor James 4:14.”

Its length is but as “an hand-breadth, Psalm 39:5.”

The rapidity with which life passes away is compared to “a runner,” or to “an eagle hastening to its prey, Job 9:25-26.”

Such is life’s extreme shortness, that life is like “a dream, Job 20:5,” or “a shadow, Psalm 102:11.”

So short does the whole of life appear in retrospect, that it is “but as yesterday when it is past, Psalm 90:3-6.”

How justly then may it be said, that there is only a step between us and death!

The brevity and uncertainty of life must be regarded in that light by all people without exception.

Old age or sickness may give some additional force to the expression in our text; but neither the youngest nor the most vigorous has any more certainty of life than the feeblest of mankind! Disease or accident may assault one as well as another; so that none can “boast of tomorrow; for we know not what a day may bring forth!” So numerous indeed are the instances of people removed suddenly, or in the very midst of life, that we cannot but acknowledge the truth and solemness of the declaration before us.

But, to obtain a just view of our text, we must regard David’s words:

II. As an assertion arising out of the peculiar circumstances of David at that time.

In this view it was the dictate of unbelief. We blame not David for using with all diligence the means of safety; for if he had neglected to use all just precautions under an expectation that God would fulfill his Word at all events, he would have tempted God; just as our Savior would have tempted him, if he had cast himself from the pinnacle of the temple. But when God had assured him that he would posses the throne of Israel, and had actually confirmed the appointment by a sacred unction, it befit David to give credit to the Word of God, and to rest assured, that neither men nor devils should eventually disannul it.

There was indeed such malignity in the heart of Saul, that nothing but Omnipotence could prevent the execution of his plots against David; but David should have known that “there is no might or power against the Lord,” and that “the counsel of the Lord shall surely stand;” and in the confidence of this, he should have been satisfied that Saul could not prevail against him. However just therefore his expressions were as applied to men in general, we cannot approve of them as applied to his own case; he should not have said, “I shall one day perish by the hand of Saul! 1 Samuel 27:1,” but rather, “Since God is for me, who can be against me? Romans 8:31.”

Having thus obtained a just and accurate view of the words before us, we may enter more largely into the improvement which should be made of them. We may notice from them,

1. How frail the best of men are, when brought into heavy trials!

On the whole, David’s faith was remarkably strong; but here it failed; and, if it had not been strengthened from above, he would utterly have fainted. This he himself acknowledges, after he had recovered from this momentary depression, Psalm 27:1; Psalm 27:3; Psalm 27:5; Psalm 27:13.

It has justly been observed, that all the most eminent saints in Scripture have failed in that very grace for which they were most renowned:

Abraham, the great pattern and example of faith, repeatedly denied his wife through unbelief.

Moses, the meekest of the human race, “spoke unadvisedly with his lips.”

Job, whose patience is proverbial, “cursed the day of his birth.”

Thus all have been left to show that their strength was not in themselves; that if left to themselves, they were as weak as other men; and that it is in God only that any just confidence can be placed, “He who trusts in his own heart is a fool!”

Let us bear this in mind, both for our humiliation and our encouragement. If we have been enabled to maintain a holy and consistent conduct, let us remember that it is “by the grace of God we are what we are!” If we are tempted to look up to the saints of old as soaring to heights that can never be attained by us, let us remember, that the grace which wrought effectually for them, is equally sufficient for us; and that “we also can do all things through Christ strengthening us!”

2. What is the proper use and office of faith.

Faith is not to supersede, but to encourage, our own endeavors, and to assure us of our successful termination of them. When to human appearance the difficulties are insurmountable, then is the season for faith to show itself, and “against hope to believe in hope.”

This was the operation of Abraham’s faith; he considered not the age of himself or of his wife, which precluded all hope of issue in the natural way, but expected that God would effect by miracle what could be effected in no other way. Doubting neither the power nor the veracity of God, he was willing to wait God’s time, and confident that he would not be disappointed of his hope, Romans 4:20-21 and Hebrews 11:17; Hebrews 11:19.

Had David’s faith wrought thus on this occasion, it would have borne him up amidst the waves of trouble that rolled over him in quick succession.

This then is what we recommend to all.

Are you bowed down with a sense of guilt? Lay hold on that promise, that “Christ will never cast out any who come unto him.”

Are you assaulted with grievous temptations? Remember who has said, that “you shall not be tempted above what you are able, but that you shall have a way to escape, or be enabled to bear it.”

Do your corruptions appear invincible? Rely on him who has said, “My grace is sufficient for you.”

If your troubles are of such a magnitude as to threat your immediate destruction, rest yourselves on the promise of Jehovah, that “all things shall work together for your good.”

Be satisfied that “He is faithful who has promised,” and that “not a jot or tittle of his Word can fail.”

3. What is the wisdom of every man.

None of us have any such warrant to expect a continuance of life as David had; and therefore his observation respecting the shortness and uncertainty of life should be admitted in its utmost force. Ignorant then as we are whether the very next step may not carry us into the eternal world, we ought to inquire with ourselves: Whether it would take us to Heaven or to Hell? O what a thought is this! What madness is it not to dwell upon it more than we do, or to delay for a moment our preparation for the eternal state!

We would call on all of you:

the aged, who know for a certainty that their time cannot be long;

the sick, who are warned by the disorders that are yet upon them;

the young, who are in the prime and vigor of life;

we would entreat all without exception, to stand ready for death and judgment!

O beloved, “prepare to meet your God!.” Think of the multitudes that have been summoned to his tribunal unprepared; and be thankful that there is yet one step between you and death. The Lord grant that, whenever that step is taken, you may have an abundant entrance into the realms of bliss! Mark 13:33-37.

Charles Simeon (1759-1836)

1 Samuel 18:9

“And from that time on Saul kept a jealous eye on David.”

There is not a baser principle in the human heart than envy! If we notice the connection in which it is usually mentioned in the Scriptures, we shall see at once what a hateful disposition it is. Paul, speaking of the state of mankind by nature, says, “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice, Romans 1:29.” Showing what may be the state even of the Christian world, when distracted by contentions and disputes, he says, “lest there be envyings, wraths, strifes, backbitings, whisperings . . . 2 Corinthians 12:20.” In these two passages we behold envy drawn to the very life; in the one, as restrained within certain limits by the mounds of a religious profession; and in the other, as breaking down every restraint, and inundating the whole man.

For an illustration of it in all its most odious characters, we need look no further than to the passage before us; where Saul is represented as giving himself up entirely to the dominion of envy. In order to set it before you in its true colors, we shall consider,

I. The grounds of envy.

Envy is a grudging to another the possession of some good, which we ourselves desire. I say, of some good; for no man wishes evil to himself; the object therefore that excites the passion of envy must be good. It need not indeed be really and intrinsically good; it is sufficient if it is good in the estimation of the person who beholds it.

In Saul, envy was excited by the praises which were bestowed on David on account of his success against Goliath; the women, whose office it was to celebrate great actions with songs and music, ascribed to David the honor of slaying myriads of his enemies, while they spoke of Saul as slaying only thousands. This mark of distinction was painful to the proud heart of Saul, who could not endure that another should be honored above himself.

It is precisely in the same way that envy is called forth by distinctions of every kind. Any endowments, whether natural or acquired, are sufficient to provoke this passion in the bosoms of men. Beauty, courage, genius, though they are the gifts of nature, and therefore not any grounds of glorying to the people who possess them—are yet greatly envied by those who wish to be admired for those qualities. In like manner, the attainments acquired by skill and diligence, together with the wealth or honor consequent upon those attainments, are objects which universally inflame this malignant passion.

It must be observed, however, that this passion is called forth only where some degree of rivalry exists. A physician does not envy the triumphs of a warrior, or the success of a great lawyer; nor do they, on the other hand, envy his advancement to the summit of his profession; it is in their own line only, and towards those with whom there exists some kind of competition, that these feelings are excited; and it is by watching the motions of our hearts in reference to people so circumstanced, that we shall detect the workings of this passion within us.

This passion may exist, not in individuals only, but in bodies of men; as, for instance, in schools, or colleges, or universities, or kingdoms; for, as every one may be said to possess a share of that honor which belongs to his own peculiar party, each one must feel a saving interest in exalting that party, and a proportionable degree of pain when its honors are eclipsed.

As strange as it may appear, religion itself may be made an occasion of bringing into exercise this vile passion; for though no envious person can delight in piety on its own account, he may desire the reputation attached to it, and consequently may envy him who really possesses it. What was it but Abel’s superior piety, and the tokens of God’s favor given to him, that instigated Cain to imbrue his hands in his blood?

We are expressly told also, in the history before us, that when Saul saw that David behaved himself very wisely, and that God was with him, he feared and hated him the more! verse 12, 14, 15, 28, 29.

And why was the Apostle Paul so hated and persecuted, not only by the avowed enemies of Christianity, but by many also who professed to reverence the Christian name? Was it not that his light shone more bright than that of others; and that the success of his labors was proportionably increased? Yes, it was owing to this that the Jews were filled with envy, when they saw the multitudes which sought to avail themselves of his instructions, Acts 13:45; Acts 17:5; and that less popular ministers in the Christian Church labored to undermine his influence, “preaching Christ even out of envy and strife,” that by so doing they might draw over to themselves his converts, and so “add affliction to his bonds, Philippians 1:15-16.”

Having seen the grounds from whence envy springs, let us next consider,

II. The operations of envy.

In the history before us, as contained in this and the two following chapters, we behold envy in as strong a point of view as it can well be placed. From the moment that Saul became enslaved by envy, he was so blinded as not to behold the excellence of David’s character; he was so hardened as to be insensible to all the obligations which he, and the whole nation, owed to him; and he was so infatuated, as to seek incessantly his death. Repeatedly did Saul endeavor to destroy David with his spear. When he had failed in these attempts, he sought to ensnare David by engaging him to marry his eldest daughter, and then giving her to another; and afterwards by inducing him to expose his life to the sword of the Philistines in order to obtain his younger daughter in marriage. When he had failed in this also, he issued an order to Jonathan and to all his sons to kill David; and, when convinced of the injustice of this command, and pledged in a solemn oath to recede from his wicked purpose, he again renewed his attempts to murder David; and sought to gratify himself with seeing the murder effected, if not of perpetrating it with his own hand; and, when he did not succeed in that, he still pursued the fugitive to Naioth, where Samuel dwelt, sending different messengers, and at last going himself, to apprehend him; and even attempting to destroy Jonathan himself for pleading David’s cause.

Now we grant that such efforts as these are very rare; for, in truth, very few have it in their power to pursue the object of their envy with such murderous and unrelenting rancor as Saul. But the tendency of this passion is the same in all; it produces in all a permanent aversion to the person, so that the very sight of him is painful; and occasions a desire, if possible, to bring him down to a level with ourselves. His worth and excellence will be so far from pacifying our wrath, that it will rather augment it; and the brighter his character shines, the more shall we be offended at it. “Envy is” justly said to be “as rottenness in the bones! Proverbs 14:30.” The disease lies deep; it creates uneasy sensations throughout the whole man; and is out of the reach of any common remedy. Though it may not operate so powerfully as to excite a desire to kill him who is the object of it—yet it invariably so affects the mind as to dispose us to detract from his merits, and to rejoice in his misfortunes.

Nay more, we shall be ready, if not by overt act—yet at least by secret connivance, so to lower him in the estimation of others, as to prepare the way for the more easy exercise of their hostility towards him; and then shall rejoice in his fall, pleasing ourselves that it has been accomplished without any intervention on our part; and, if he is removed by death itself, it will excite the feeling of satisfaction rather than of pain and grief!

Well is this represented by Solomon as one of the greatest evils upon earth, and as stamping “vanity and vexation of spirit” upon all things here below, that “for a good work, a man is envied of his neighbor, Ecclesiastes 4:4.” For, however “cruel and outrageous wrath” may be, it may be withstood; but “who,” says Solomon, “can stand before envy! Proverbs 27:4.”

Happy shall we be if, by any prescriptions we may offer, we may be enabled in any degree to promote,

III. The cure for envy.

No conduct on the part of those who are the objects of it can eradicate envy from the hearts of others. They may indeed put a veil, as it were, over their own virtues, so as to give less occasion for the exercise of envy; but nothing that they can do can prevent the disposition from being cherished by those around them. But we may all impede envy’s influence over our own hearts:

1. By contemplating the vanity of earthly distinctions.

How poor and empty are those vanities which men so greatly affect! The satisfaction arising from wealth or honor is far less than people generally imagine. Only let us reflect:

with what difficulty honors are obtained;

with what pain and trouble honors are often accompanied;

how easily honors are blasted;

how little honors can do for us under pain or sickness;

and how soon honors are terminated by death

—and we shall see that honors are unworthy the effort with which they are sought, or the regret with which they are lost!

From such a view of them David exhorts us to look with indifference on the advancement of others, and to content ourselves with the pursuit of honors that shall never fade, and of happiness that shall never disappoint our most optimistic expectations! “Do not fret because of evil men or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away. Trust in the LORD and do good; dwell in the land and enjoy safe pasture. Delight yourself in the LORD and he will give you the desires of your heart! Psalm 37:1-4.”

2. By cultivating the knowledge of our own hearts.

If we envy others, it is from an idea that we ourselves deserve the honor that is conferred on them. But, if we knew the extent of our own demerit, as we are viewed by a holy God, we would rather account the lowest possible degree of honor above our desert; yes, we should rather be filled with wonder and with gratitude, that we are not held up as objects of execration and abhorrence! This would lead us willingly to “take the lowest place;” and consequently would lay the ax to the root of that accursed principle, which makes the elevation of others a ground of our own disquiet.

3. By seeking a thorough conversion unto God.

This alone will be attended with complete success. When the heart itself is renewed after the divine image, these hateful qualities will be banished from it. Hence this is the prescription which the inspired writers give for the first removal of the sin, Romans 13:13-14, and for the subsequent prevention of the return of envy, 1 Peter 2:1-2; Proverbs 23:17; Galatians 5:16.

Address,

1. Those who indulge this malignant spirit.

The natural man is universally in a greater or less degree under the influence of envy, Titus 3:3; James 4:5; and, though lightly considered by the world at large, envy is an evil which will exclude from Heaven every person that is under its dominion, Galatians 5:20-21. O that the guilt and danger of it were more generally and more deeply considered!

But experience proves that even professors of religion may in a very awful degree be led captive by envy. What shall we say of such? what, but that “they are carnal, and walk as men, 1 Corinthians 3:3.” Whence is it that so many dissensions and disputes arise in the Church of God, and are often carried to such a fearful extent? Is there nothing of this principle of envy at work? Is not envy “the root of bitterness that springs up and defiles them?” Yes, James gives us the true account, both of the principle itself, and of its operation in the Church; he tells us also, what will be the bitter consequence of yielding to envy’s influence, “But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such “wisdom” does not come down from heaven but is earthly, unspiritual, of the devil. For where you have envy and selfish ambition, there you find disorder and every evil practice!” James 3:14-16.

Let those who pretend to piety, look well to their own hearts, and tremble lest, while their “voice is Jacob’s voice, their hands be the hands of Esau.” The true line of conduct for a Christian is that of Jonathan; who, knowing that he would be eclipsed by David—yet sought by all possible means to protect his person and advance his interests. Let Jonathan’s character, as here portrayed, be contrasted with that of Saul, and be ever before our eyes for daily imitation!

2. Those who are the objects of envy.

Marvel not, you holy and circumspect Christians, if your characters be traduced by envy and detraction. “Those who render evil for good will be against you, because you follow that which good, Psalm 38:20.” You must not expect to be treated better than your Lord and Master was. But study the character of David; see how meekly he bore his injuries; see how studiously he rendered good for evil; see how he “walked wisely before God in a perfect way.” This is a conduct worthy to be followed, and shall assuredly bring with it an abundant recompense.

Charles Simeon (1759-1836)

1 Samuel 17:45-46

David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty, the God of the armies of Israel, whom you have defied. This day the LORD will hand you over to me, and I’ll strike you down and cut off your head. Today I will give the carcasses of the Philistine army to the birds of the air and the beasts of the earth, and the whole world will know that there is a God in Israel!”

That God acts in a sovereign way in the distribution of his favors, is a truth to which proud man is very averse; yet does it meet us in every part of the Holy Scriptures. We have seen it in the elevation of Saul to the regal office; it appears also in the selection of David, whom Samuel was ordered to anoint as successor to the throne, 1 Samuel 16:1-13. We behold it now again in raising up David, while yet a youth untrained to war, to slay Goliath, from whom all the army of Israel fled. It might rather have been expected that Jonathan, who had already shown a most extraordinary valor, should stand forth as a champion on this occasion; or at least that some valiant man should have been found in the camp to espouse his country’s cause; but God had ordained that David should possess the throne of Saul; and by this means he began to educate, as it were, the youth for his destined office.

In the words before us we have David’s address to his antagonist just on the commencement of his engagement with him; and from them we shall be led to notice,

I. The character of the combatants.

In Goliath we behold a proud, self-confident blasphemer.

He was of gigantic stature, (above eleven feet in height, or, at the lowest possible computation, ten feet,) and possessed strength in proportion to his size. His armor was such as would have almost borne down a man of moderate strength, verse 4-7; and, clad in this, he deemed himself invulnerable and irresistible. Hence, while he stalked in proud defiance between the two hostile armies, he, in mind and spirit, presumed to defy even God himself!

Characters of this description are by no means uncommon in the world; for, though we behold not in these days men of such extraordinary bulk, we behold the same pride of heart in multitudes around us, who, glorying in their own bodily or intellectual powers, use them only as instruments of aggrandizing themselves, and of insulting God, Psalm 12:3-4; Psalm 73:6-9.

David, on the contrary, was humbly dependent on God alone.

Being sent by his father to visit his brethren, he came to them in the ranks just at the time that this proud blasphemer was challenging the hosts of Israel. Filled with indignation at his impiety, and desirous to vindicate the honor of his God, David manifested a wish to accept the challenge; and, when reproved by his eldest brother, he meekly but firmly persisted in his purpose, saying, “Now what have I done? Can’t I even speak? verse 29.”

On being brought to Saul, and warned of his incompetence to contend with such a mighty and experienced warrior, he showed at once what his true motives were, and in whom his confidence was placed. He had before experienced the protection of God, in two conflicts with a lion and a bear, which he had slain, when they rose up against him; and he doubted not but that God would crown him with similar success in his conflict with this uncircumcised Philistine, verse 33-36.

Saul would have lent him his own armor for the combat; but David found it only an encumbrance; and therefore went forth unarmed, except with a sling, and five stones in his shepherd’s bag, confiding, not in any human means, but in the strength of the living God. Hence when Goliath scorned his youthful appearance, and derided his preparations for the conflict, David replied in the words of our text, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty!”

How striking was this contrast! How exemplary was the conduct of David! And how illustrative of the spirit in which the true Christian goes forth against his spiritual enemies, and prepares to combat the world, the flesh, and the devil!

The close of our text leads us to notice,

II. The outcome of the conflict.

According to all human expectations it must be decided in favor of Goliath.

There was, as it should appear, no room for competition between the combatants: David a youth, a shepherd, unused to war, and destitute, as we may say, either of defensive or offensive armor. Goliath, a man of immense strength, trained to war from his very youth, and armed with all that the ingenuity of man could furnish; his armor altogether impenetrable to the stones, with which alone the youth was prepared to oppose him.

But Goliath’s strength was weakness, when opposed to the God of Israel.

The first stone which David cast at him, was directed by an unerring arm, and an almighty power; it pierced the forehead of Goliath, and in a moment realized the youth’s prediction. Thus was the proud boaster “delivered into David’s hand;” and David, unprovided with any sword of his own, took the sword of his adversary, and with it cut off his head. No sooner did the Philistines behold their champion dead, than they fled from Israel with terror, and yielded themselves an easy prey to their pursuers.

We forbear to suggest the various reflections naturally arising in the mind from this event, because God himself has told us,

III. The design of this particular event.

It was intended,

1. For the instruction of the world.

Men in general think but little of God; and because they do not see him, they are ready to suppose that he does not interfere in the affairs of men. They imagine that they may despise his authority, and pour contempt on his people—with impunity; and, if left, like Goliath, to prosper for a season, their presumption is proportionally increased, Ecclesiastes 8:11. But God is no unconcerned spectator of his creatures’ conduct; he marks down everything in the book of his remembrance; and will vindicate his own honor at the appointed season; perhaps in that moment, when his adversary conceives himself most secure.

Think of this, you who abuse your strength and acumen to the purposes of criminal indulgence, and who vaunt of your excesses in debauchery of any kind. Think of this also, you who oppose and deride religion. Remember whom it is that you are insulting! Goliath thought that he was defying Israel; but his defiance was in reality hurled against Jehovah himself.

Just so, you, though probably unconscious of it, are in reality fighting against God himself. And “will you continue to provoke HIM to jealousy? Are you stronger than he?” “Will you be strong in the day that he shall deal with you? Will you thunder with a voice like his?” Ah, cease from this mad warfare, and cast down the weapons of your rebellion, and humble yourselves, while yet God’s sword of vengeance is unsheathed.

Behold Goliath prostrate on the ground, a monument of human folly, and human weakness! Behold him placed for a monument to all succeeding ages, that “God resists the proud;” and that “him who walks in pride, He is able to abase!” God delivered Goliath into David’s hand on purpose that “all the earth might know that there is a God in Israel! verse 46.”

2. For the consolation of God’s Israel.

Great and mighty are the enemies of God’s people; and most unequal is the contest in which they are engaged. They may well say, “We have no power or might against this great company that comes against us.” But in this event God has especially provided for their encouragement; he gave success to David, that “all the assembly of his people might know, that the Lord saves not with sword and spear; for the battle is the Lord’s, verse 47.” In HIM must be our trust; in his strength must we go forth against our enemies; we must “be strong in the Lord and in the power of his might.” We must arm ourselves with the weapons which he has provided; and though they appear to the eye of sense to be as useless as a sling and stone—yet shall they be made effectual through his power. Let us “take hope as our helmet, righteousness as our breastplate, truth for our belt, the Gospel of peace for our shoes, faith for our shield, and the Word of God for our sword,” and we need not fear either men or devils; for “He who is in us, is greater than he who is in the world!” “We shall be made more than conquerors through Him who loved us.” Gird yourselves then to the battle, expecting “God to perfect his own strength in your weakness.”

“Be on your guard; stand firm in the faith; be men of courage; be strong! 1 Corinthians 16:13,” and soon you shall have cause to say, “Thanks be to God, who gives us the victory through our Lord Jesus Christ!”

Charles Simeon (1759-1836)