Verse 40 shows us David's armor. "And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine." So, we see, David did use means; but what means! What contempt does David cast upon the ponderous armor of his enemy! How his sling must have contrasted with Goliath's spear like a weaver's beam! In fact, David could not have inflicted a deeper wound upon the Philistine's pride than by coming against him with such weapons. Goliath felt this. "Am I a dog?" said he. It mattered not, in the judgment of faith, what he was, dog or giant; he was an enemy of the people of God, and David was meeting him with the weapons of faith. "Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into my hand ... that all the earth may know that there is a God in Israel. And all this assembly shall know thatthe Lord saveth not with sword and spear: for the battle is the Lord's, and He will give you into our hands."[14]Here we have the true object of the man of faith, viz., that Israel and all the earth might have a glorious testimony to the power and presence of God in the midst of His people. If David had used Saul's armor it would not have been known that the Lord saved not by sword and spear—his warfare would just seem like any other; but the sling and the stone while giving little prominence to him that used it, gave the glory to Him from whom the victory came.[15]
Faith ever honors God, and God ever honors faith. David, as has been already remarked, put himself into the hands of God, and the happy result of so doing was victory—full, glorious victory. "David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him;but there was no sword in the hand of David." Magnificent triumph! Precious fruit of simple faith in God! How should it encourage the heart to cast away from it every carnal confidence, and to cling to the only true source of power. David was made the happy instrument of delivering his brethren from the galling and terrifying threats of the uncircumcised Philistine; he had come into their midst, from the retirement of a shepherd's life, unknown and despised, though the anointed king of Israel; he had gone forth single-handed to meet the enemy of the congregation; he had laid him prostrate, and made a show of him openly; and all this, be it remembered, asthe servantof God, and the servant of Israel, and in the energy of a faith which circumstances could not shake. It was a wondrous deliverance, gained by a single blow—no manœuvring of armies—no skill of generals—no prowess of soldiers. No; a stone from the brook, slung by a shepherd's hand, settled the whole matter. It was the victory of faith.
"And when the Philistines saw that their champion was dead, they fled." How vain are those hopes which are based on the perishable resources of flesh, in its greatest apparent strength and energy! Who that saw the giant and the stripling about to engage in conflict, but would have trembled for the latter? Who would have thought that all the massy armor would come to nothing before a sling and a stone? Yet see the end. The champion of the Philistines fell, and with him all their fondly-cherished hopes. "And the men of Israel and of Judah arose, and shouted, and pursued the Philistines." Yes: they might well shout, for God was manifestly gone out before them, to deliver them from the power of their enemies. He had been working powerfully by the hand of one whom they knew not, nor recognized, as their anointed king, but whose moral grace might well attract every heart.
But amidst the many thousands who beheld the victory, we read of one whose soul was drawn forth in ardent affection for the victor. The most thoughtless must have been struck with admiration of the victory; and, no doubt, it affected individuals differently. At such times, in a certain sense, "the thoughts of many hearts are revealed." Some would envy, some would admire; some would rest in the victory; some in the instrument; some would have their hearts drawn up to "the God of the armies of Israel" who had again come amongst them with a drawn sword in His hand. But there was one devoted heart who was powerfully attracted tothe personof the conqueror, and this was Jonathan. "And it came to pass, when he had made an end of speaking unto Saul, thatthe soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul" (Chap. xviii. 1.) No doubt Jonathan participated most fully in the joy of all in the triumph of David; but there was more than this in it; it was not merely the triumph, but the person of the triumphant one that drew out the deep and ardent affections of Jonathan's soul. Saul might selfishly seek to retain the valiant David about his person, not because of love for his person, but simply to magnify himself. Not so Jonathan; helovedDavid. David had removed a load from his spirit, and filled up a great blank in his heart. The challenge of the giant had, as it was each day repeated, developed the poverty of Israel. The eye might have ranged up and down the ranks in search of one able to meet the urgent need, but in vain. As the giant's vaunting words fell on their ears, "allthe men of Israel, when they saw the man, fled from him, and were sore afraid." "All"; yes; all fled, when they heard his words, and saw his size. Terrible was the blank, therefore, left in the heart on this solemn occasion; and when a beloved one appeared to fill up that blank, what wonder that Jonathan's whole soul was drawn out in genuine affection for that one. And be it remembered, that it was David himself, and not his work only, that touched Jonathan's heart. He admired his victory surely, but his person more. It is well to note this, and trace its striking application to the true David.
That we are warranted in making such application will, surely, not be questioned. The whole scene, from first to last, is too remarkable to admit of a question. In Goliath we behold the power of the enemy by which he held the soul in grievous bondage. From this power there was no means of deliverance within human reach. The challenge might be repeated from day to day—but all in vain. From age to age might the solemn verdict be heard throughout the myriads of Adam's fallen posterity, "It is appointed unto men once to die, but after this the judgment;" and the only response which man could yield was, like Israel's response in the valley of Elah, dismay—deep, deep dismay. "Through fear of death, all our lifetime subject to bondage." This was man's response. The need was felt—the void unfilled. The human heart yearned for something, and yearned in vain. The claims of justice could not be met—death and judgment frowned in the distance, and man could only tremble at the prospect. But, blessed be the God of all grace, a deliverer has appeared—One mighty to save, the Son of God, the true David, the Anointed King of Israel and of all the earth. He has met the need, filled up the blank, satisfied the yearnings of the heart. But how? where? when? By His death on Calvary, in that terrible hour when all creation was made to feel the solemn reality of what was being transacted. Yes, my reader, the cross was the field where the battle was fought, and the victory won. There it was that the strong man had all his armor taken from him, and his house spoiled. There, justice had its utmost claims fully satisfied; there, the handwriting of ordinances, which was against us, was nailed to the tree. There, too, the curse of a broken law was forever obliterated by the blood of the Lamb, and the needs of a guilty conscience satisfied by the same. "The precious blood of Christ, as of a lamb without blemish and without spot," settled everything for the believing soul. The poor trembling sinner may stand by and behold the conflict, and the glorious issue thereof, and behold all the power of the enemy laid low by one stroke of his glorious Deliverer, and feel the heavy burden rolled away from his struggling spirit. The tide of divine peace and joy may flow into his soul, and he may walk abroad in the full power of the emancipation purchased for him by the blood, and proclaimed to him in the gospel.
And shall not one thus delivered lovethe Personof the deliverer?—not merely the work, but the Person? Ah! how can it be otherwise? Who that has felt the real depth of his need, and groaned beneath the burden of his sins, can fail to love and adore that gracious One who has satisfied the one and removed the other? The work of Jesus is infinitely precious; it meets the sinner's need, and introduces the soul into a position in which it can contemplate the person of Christ. In a word, then, theworkof the Saviour is for thesinner; thepersonof the Saviour is for the saint: what He hasdone, is for the former; what Heis, is for the latter.
But there may be a mere formal following of Christ while the heart is cold and remains unacquainted with His person. In the 6th chapter of John, we find a multitude of persons following the Lord Jesus merely on selfish grounds, and He is constrained to tell them so: "Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." It was not for what Hewasthey were seeking Him, but for mere carnal advantage; and hence, when He applies to their hearts the searching statement, "Except ye eat the flesh of the Son of man, and drink His blood, there is no life in you," we read, "Many of His disciples went back, and walked no more with Him." Now, eating His flesh, and drinking His blood, is, in other words, the soul finding its food, its satisfaction, in the offering of Himself in sacrifice for us. The whole gospel of John is a development of the personal glory of the Incarnate Word who is presented to us as "the Lamb of God which taketh away the sin of the world." Yet the natural heart could not receive Him thus, and, therefore, "many went back, and walked no more with Him." The majority could not bear to have this truth pressed upon them. But harken to the testimony of one taught of God: "Peter answered and said, Lord, to whom shall we go? Thou hast the words of eternal life; and we believe and are sure that Thou art the Christ, the Son of the living God." Here we have the two things, viz.: what Hehadfor them, what Hewasto them. He had eternal life to give, and He was the Son of the living God; by the former, the sinner is drawn to Him; by the latter, the saint is bound to Him. He not only meets all our necessities as sinners by His work, but also satisfies our affections and desires as saints by His person.
This train of thought has been suggested by the deeply interesting and touching interview between David and Jonathan, when the conflict was over. The many thousands of Israel had raised the shout of triumph, and pursued the Philistines to reap the fruits of victory, while Jonathan was delighting himself in the person of the victor. "And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." This was love, pure, simple, unaffected love—undivided occupation with an attractive object. Love strips itself for the sake of its object. David had forgotten himself and put his life in jeopardy for God and the congregation, and now Jonathan would forget himself for David.
Reader, let us remember that love to Jesus is the spring of true Christianity. Love to Jesus makes us strip ourselves; and, we may say, that to strip self to honor Jesus is the fairest fruit of the work of God in the soul.
"Talk they of morals? O Thou bleeding Lamb,The great morality is love to Thee."
"Talk they of morals? O Thou bleeding Lamb,The great morality is love to Thee."
"Talk they of morals? O Thou bleeding Lamb,
The great morality is love to Thee."
Very different were the feelings with which Saul regarded the person and work of David. He had not learnt to forget himself and rejoice to see the work done by another. It is the work of grace to be able to do this. We all naturally like to be or to do something—to be looked at and thought of. Thus it was with Saul; he was a self-important man, and was, therefore, little able to bear the songs of the maids of Israel: "Saul hath slain his thousands, and David his ten thousands." Saul could not brook the idea of being second. He forgot how he had trembled at the voice of Goliath; though cowardly he would fain be counted brave and valiant. "And Saul eyed David from that day and forward." Terrible eye!—the eye of envy and bitter jealousy.
We shall have occasion to trace the development both of Jonathan's love and Saul's hatred, as we proceed in this work, and must now trace the man of faith through other scenes.
Note.—It requires a very simple heart and single eye to be able to rejoice as unfeignedly in the fruit of another's labors as in that of our own hands. Had the glory of God and the good of His people filled Saul's heart, he would not have spent a thought upon the question as to the numbers attributed to him or to David. Alas, he sought his own glory. This was the secret of his envy and jealousy. Oh, what sacred rest, what true elevation, what perfect quietness of spirit flows from self-renunciation, such self-renunciation as results from having the heart wholly occupied with Christ! When we are honestly seeking the promotion of Christ's glory we shall not be careful as to the instrument.
From amid the brilliant lustre of the valley of Elah, David passed into very different scenes in the household of Saul, where envious looks and heartless attempts upon his life were the only returns for the soothing notes of his harp, and the valiant exploits of his sling and his sword. Saul owed his continuance on the throne, under God, to David, yet the javelin was Saul's return. But the Lord in His mercy kept His dear servant, amid all the intricacies of his extremely difficult position. "David behaved himself wisely in all his ways; and the Lord was with him. Wherefore, when Saul saw that he behaved himself very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them."
Thus was David, while anointed king of Israel, called upon to endure the hatred and reproach of the ruling power, though loved by all who were enabled to trace his moral worth. It was impossible that Saul and David could continue to dwell together; being of totally opposite principles, a separation must necessarily take place. David knew that he was anointed king, but Saul occupied the throne, and he was quite content to wait on God, and in meekness abide His time. Till then, the Spirit of Christ led him in the path of an exile. His way to the throne lay through multiplied sorrows and difficulties. He, like his blessed Master and antitype, was called to suffering first, and glory afterwards. David would have served Saul to the end—he honored him as "the Lord's anointed." If the moving of his finger would have set him on the throne, he would not have taken advantage of it. Of this we have the fullest evidence in his having twice saved Saul's life, when, to all appearance, the Lord had put him in his power. David waited simply upon God. Here was his strength, his elevation—his entire dependence. He could say, "My soul wait thouonlyupon God, for my expectation is from Him." Hence we see that David was carried happily through all the snares and dangers of his path as a servant in the household and army of Saul. The Lord delivered him from every evil work, and preserved him unto that kingdom which He had prepared for him, and to which it was His purpose to raise him "after that he had suffered a while." David had, as it were, but just issued from the place of secret discipline and training, to appear in the battle-field, and, having accomplished his work there, he was called to take his place again on the form, to learn some deeper lessons in the school of Christ.
The Lord's lessons are often painful and difficult, because of the waywardness or indolence of our hearts; but every fresh lesson learned, every fresh principle imbibed, only fits us the more for all that is yet before us. Yet it is blessed to be the disciples of Christ, and to yield ourselves to His gracious discipline and training. The end will unfold to us the blessedness of such a place. Nor need we wait for the end; even now, the soul finds it most happy to be subject, in all things, to the Master. "Come unto Me, all ye that labor and are heavy laden, and I will give you rest.Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: andye shall find rest unto your souls. For My yoke is easy, and My burden is light." (Matt. xi. 28-30.) There are, we may say, three rests spoken of in Scripture;first, the rest which, as sinners, we find in the accomplished work of Christ;second, the present rest, which, as saints, we find in being entirely subject to the will of God. This is opposed torestlessness.Thirdly, the rest that remains for the people of God.
Now, David knew much of the blessedness of the second of these rests, inasmuch as he was entirely subject to the counsel and will of God, in reference to the kingdom. He was prepared to wait for God's time, being assured that it was the best and wisest time. He could say,
"My times are in Thy hand;Father, I wish them there."
"My times are in Thy hand;Father, I wish them there."
"My times are in Thy hand;
Father, I wish them there."
How desirable this subjection! It saves us from much anxiety of heart and restlessness. When we walk in the habitual conviction that God is making "all things to work together for our good," the spirit is most wonderfully tranquillized. We shall never set about planning for ourselves if we believe that God is planning for us; we shall be satisfied to leaveallto Him. But alas, how often is it otherwise with us. How often do we vainly imagine that we can manage matters better than the blessed God. We may not say so in so many words; yet we virtually feel and act as if it were so. The Lord grant unto us a more subdued and confiding spirit. The supremacy of the will of God over that of the creature will characterize the millennial age; but the saint is callednowto let the will of God rule him in all things.
It was this subjection of spirit that led David to give way in the matter of the kingdom, and to take his place in the lonely cave of Adullam. He left Saul, and the kingdom, and his own destinies in the hands of God, assured that all would yet be well. And, oh, how happy was it for him to find himself outside the unhealthy atmosphere of Saul's house, and from under the jealous glance of Saul's eye! He could breathe more freely in the cave, however it might seem in man's view, than in the household of Saul. So will it ever be; the place of separation is the freest and the happiest. The Spirit of the Lord was departed from Saul, and this was faith's warrant for separation from his person, while, at the same time, there was the fullest subjection to his power as the king of Israel. The intelligent mind will have no difficulty in distinguishing between these two things. The separation and the subjection should both be complete.[16]
But we must view Saul not only in a secular but also in a religious point of view; and it was in reference to the religious element in his personal character and official capacity, that there was the greatest need for distinct and decided separation. Saul had manifested throughout a desire to rule the conscience in religious matters; witness the scene in chap. xiv., where, as we have seen, spiritual energy was cramped and hindered by Saul's religious rule. Now, when such rule is set up, there is no alternative but separation. When form without power prevails, the solemn word of the Holy Ghost is, "From such turn away." Faith never stops to inquire, Whither shall I "turn"? We are told what to turn awayfrom, and we may be sure that, when we have yielded obedience to this, we shall be left at no loss as to the rest.
However, we shall see this principle in a much clearer light when we regard David in a typical point of view. In reality, David was forced into the place of separation, and thus, as one rejected of man, and anointed of God, we see him a type of Christ in His present rejection. David was, in principle, God's king, and as such experienced man's hostility, being driven into exile to avoid death. The cave of Adullam became the great gathering point for all who loved David and were wearied of the unrighteous rule of Saul. So long as David remained in the king's house, there was no call upon any one to separate; but the moment the rejected David took his place outside, no one could remain neutral; wherefore we read, "Every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men." Here was, then, the line of distinction clearly marked. It was now David, or Saul. All who loved form, loved an empty name, a powerless office, continued to adhere to Saul; but all who were dissatisfied with these things, and loved the person of God's anointed king, flocked around him in the hold. The prophet, priest, and king were there,—the thoughts and sympathies of God were there, and though the company assembled there must have presented a strange appearance to the carnal and the worldly, yet it was a company gathered round the person of David, and linked with his destinies. It was composed of men whose very condition seems to have driven them to David, but who were now deriving character and distinction from their nearness and devotedness to the person of the beloved. Away from Saul, away from all that marked the day of his power they could enjoy the sweetness of unhindered fellowship with the person of him who, though now rejected, was ere long to ascend the throne and wield the sceptre, to the glory of God and the joy of His people.
Reader, you may clearly perceive in David and his despised company a precious sample of the true David, and those who prefer companionship with Him to all the joys, the honors, and emoluments of earth. Those who had cast in their lot with David—what had they to do with the interests of Saul? They had found a new object, a new centre, and communion with God's anointed. Nor was their place about the person of David dependent on, or connected with, what they had been. No; it mattered not what they had been; they were now the servants of David, and he was their captain. This gave them their character. They had cast in their lot with God's exile; their interest and his were identical. Happy company! Happy to escape from the rule and influence of Saul—still more happy to find themselves in companionship with God's anointed king. Their discontent, their distress, their debt, were all forgotten in their new circumstances. The grace of David was their present portion; the glory of David their future prospect. Just so should it be with Christians now. Through grace, and the gentle leadings of the Father, we have found our way to Jesus—the anointed and rejected Jesus—now hidden with God. No doubt, we all had our respective features of character in the days of our guilt and folly—some discontented, some in distress, all in heavy debt to God—miserable, ruined, guilty, void of everything which could recommend us to Christ: yet God has led us to the feet of His dear Son, where we have found pardon and peace through His precious blood: Jesus has removed our discontent, alleviated our distress, cancelled our debt, brought us near His beloved person. What return are we making for all this grace? Are we gathering, in ardent affection, round the Captain of our salvation? Are we weaned from the state of things under Saul? Are we living as those who are waiting for the day when our David shall mount the throne? Are our affections set upon things above? "If ye then be risen with Christ," says the apostle, "seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye have died, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory." (Col. iii. 1-4.)
It is greatly to be feared that few really enter into the true nature and practical consequences of their position as associated with the crucified and risen Jesus—few really enter into the depth and meaning of our Lord's words, "They are not of the world, even as I am not of the world;" or of the Spirit's word, "The Sanctifier and the sanctified are all of one." The measure of the saint's separation from the world is nothing less than Christ's;i. e., the principle of it. Looked at practically, alas, it is quite another thing; but in principle there is no difference. It is of vast importance to enforce this principle. The actual standing, calling and hopes of the Church are so feebly apprehended. Yet the feeblest believer in Christ is, in God's view, as separate from all belonging to earth as Jesus. It is not a matter of attainment, but of our standing, through grace: not an object after which we must strive, but a point from which we must start. Many have been led astray by the idea that we must work up to a heavenly position by shaking off the things of earth. This is to begin at the wrong end. It is the same error, only in reference to another department of truth, as to assert that we must work up to a condition of justification, by mortifying the sins of the flesh. Now, we do not mortify selfin order to bejustified, butbecause we arejustified; yea, dead and risen with Christ. In like manner, we do not put away things of earth in order to become heavenly, but because we are so. Abram's calling was to leave kindred and go to Canaan;ourcalling is a heavenly one (of which Canaan was a type), and in proportion as we enter into it we will be separate from earth. But to make our standing the result of conduct, instead of conduct the result of standing, is a grievous error. Ask a saint, really intelligent as to the heavenly calling, to give a reason for his standing apart from the present world: what will he reply? Will he tell you that he does so in order to become heavenly? Nay. Will he tell you that it is because the present world is under judgment? Nay. No doubtit isunder judgment, but this is not the true ground of separation. What then? "We have died, and our life is hid with Christ in God."—"They are not of the world, even as I am not of the world." "Holy brethren, partakers of the heavenly calling," etc. Here we have the grand reason for the saint's present separation from the world. It does not matter what the world is, be it good or bad; he is notofit, thoughinit, as the place of his daily toil, conflict, and discipline.
Christian! ponder well your heavenly calling—it is the only thing that will give full deliverance from the power and influence of worldliness. Men may seekabstractionfrom the world in various ways, but there is only one in which to attainseparationfrom it. Again, men may seek to render themselvesunearthlyin various ways; there is only one way in which we can become reallyheavenly. Abstraction is not separation; nor is unearthliness to be mistaken for heavenliness. The monastic system illustrates very fully the distinction between these things. A sincere monk is unearthly, in a certain sense, but by no means heavenly; he is unnatural, but by no means spiritual; he is abstracted from the world, but by no means separated from it.
The Christian's heavenly calling is in virtue ofwhatChrist is, andwhereHe is. The heart instructed by the Holy Ghost as to the meaning of Heb. ii. 11, finds the reason and power of his deliverance from the principles, habits, pursuits, feelings, and tendencies of this present age. The Lord Jesus has taken His place on high as Head of the body, the Church; and the Holy Ghost has come down to lead all the foreknown and predestinated members of Christ into living fellowship with the living Head, now rejected from earth, and hidden with God. Hence in the gospel, as preached by Paul, the remission of sins is inseparably connected with the heavenly calling, inasmuch as he preached the unity of the one body on earth with its Head in heaven. He preached justification, not merely as an abstract thing, but as the result of what the Church is, as one with Christ, who is now at the right hand of God, Head over all things to His Church, angels and principalities being made subject to Him. Paul preached remission of sins, no doubt, but he preached it all with the fulness, depth, power and energy which the doctrine of the Church imparts to it.
The epistle to the Ephesians teaches us not only that God can forgive sinners, but far more than this: it unfolds to us the wondrous truth that believers are members of the body of Christ; "for we," says the apostle, "are members of His body, of His flesh, and of His bones." Again, "But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Again, "Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word. That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." These passages present far more than mere remission of sins. To be the bride of the Lamb is a very much higher, very much more glorious thing than only to have our sins forgiven.
"Yet 'tis not that we know the joyOf cancell'd sin alone,But, happier far, Thy saints are call'dTo share Thy glorious throne."
"Yet 'tis not that we know the joyOf cancell'd sin alone,But, happier far, Thy saints are call'dTo share Thy glorious throne."
"Yet 'tis not that we know the joy
Of cancell'd sin alone,
But, happier far, Thy saints are call'd
To share Thy glorious throne."
The blessed God has gone beyond all man's thoughts in His mode of dealing with the Church. He has called us, not only to walk here below in the full sense of His pardoning love, but also to know the love of Christ to His body, the Church, and the high and holy dignity of that Church, as seated in the heavenlies.
My reader may perhaps inquire what has the cave of Adullam to do with the Church's place in the heavens? It has to do with it only so far as it illustrates the present place of rejection into which Christ has entered, and which all must know who enjoy fellowship with Him. Of course, neither David nor his men knew anything about the heavenly calling as the Church now knows it. We may frequently discover in Old Testament scriptures, foreshadowings of the heavenly calling, in the character walk, and circumstances of certain prominent persons which are introduced to our notice; but the heavenly calling, properly speaking, was not known until the Lord Jesus took His seat on high, and the Holy Ghost came down to baptize believers, Jew and Gentile, into one body; then the heavenly calling was developed in all its power and fulness. This truth was peculiarly committed to Paul; it was an essential part of the mystery committed to him, and was embodied in these words, "Why persecutest thouMe?" Saul was persecuting the saints, and the Lord Jesus appeared to him in heavenly glory, and told him that these saints were part of Himself—His members on earth. Henceforth this became Paul's great thesis; in it was involved the oneness of the Church with Christ, and therefore the heavenly calling of the Church.
And let the reader observe, that all this was not merely an admission of the Gentile into the Jewish fold.[17]No, it was taking both Jew and Gentile out of their circumstances in nature, and setting them down in new circumstances—new to both. The work of the Cross was needful to break down the middle wall of partition, and to make of twain one new man,i. e., to make of Jew and Gentile a new heavenly man, separated from earth and its aims. The present place of Christ in the heavens is connected with His rejection by Israel, during what is called the Church period, and serves to bring out still more distinctly the heavenly character of the Church of God. She belongs to heaven, and is called to manifest on earth the living energy of the Holy Ghost who dwells in her.
Thus, as David's men were withdrawn from all connection with Saul's system by virtue of their association with him, so all those who are led by the Spirit to know their oneness with the rejected Jesus, must feel themselves dissociated from present things, by reason of that blessed oneness with Him.
Hence, if you ask a heavenly man why he does not mix himself up with the plans and pursuits of this age, his reply will be, Because Christ is at the right hand of God, and I am identified with Him. He has been cast out by this world and I take my place with Him, apart therefore from its objects and pursuits. All who understand the true nature of the heavenly calling will walk in separation from the world; but those who do not, will just take their portion here, and live as others.
Many, alas, are satisfied with the mere knowledge of the forgiveness of sins, and never think of going further. They have passed through the Red Sea, it may be, but manifest no desire to cross the Jordan, and eat the old corn of the land of promise. Just as it was in the day of David's rejection; many, though Israelites, did not cast in their lot in rejection with him. It was one thing to be an Israelite; it was another thing to be with David in the hold. Even Jonathan was not there; he still adhered to the old system of things. Though loving David as his own soul, he lived and died in companionship with Saul. True, he ventured to speakforDavid, and sought his company when he could. He had stripped himself to clothe David; yet he did not cast in his lotwithhim. And, consequently, when the names and the deeds of David's worthies are heralded by the Holy Ghost, we look in vain for the name of the affectionate Jonathan; when the devoted companions of David's exile were mustering round his throne in the sunshine of his royal countenance, poor Jonathan was mingled with the dust, having ingloriously fallen, on Mount Gilboa, by the hands of the uncircumcised Philistines!
Oh that all who profess to love the Lord Jesus Christ may seek a more decided identification with Him in this the time of His rejection! The citizens have sent a message after Him, saying, "We will not have this man to reign over us;" and shall we go and associate ourselves with those citizens to forward their Christ-rejecting plans? God forbid. May our hearts be with Him where He is. May we know the hallowed fellowship of the cave of Adullam, where the Prophet, Priest, and King are to be found, embodied in the beloved person of Him who loved us, and washed us from our sins in His own blood. We cannot walk with Saul and David at the same time. We cannot hold Christ and the world—we must take our choice. The Lord grant us grace to reject the evil and choose the good, remembering the solemn words of the apostle: "This is a faithful saying; for if we bedead with Him, we shall alsolive with Him; if wesuffer, we shall alsoreignwith Him; if we deny Him, He also will deny us." This is the time of suffering, the time for enduring afflictions and hardness; we must wait for the time of rest and glory. David's men were called, by reason of their association with him, to undergo much toil and fatigue, but love made all light and easy to them; and their names and exploits were recorded and faithfully remembered when David was at rest in his kingdom. None were forgotten. The twenty-third chapter of 2nd. Samuel will furnish the reader with the precious catalogue, and will, no doubt, lead his mind onward to the time when the Lord Christ shall rewardHisfaithful servants—those who from love to His person, and by the energy of His Spirit, have performed acts of service for Him in the time of His rejection. These acts may not be seen, known, or thought of by men; but Jesus knows them, and will publicly declare them from the throne of His glory. Who would ever have known the acts of David's worthies if the Holy Ghost had not recorded them? Who would have known of the three who drew water from the well of Bethlehem? Who would have known of the slaying of a lion in a pit, in the time of snow? Just so now: many a heart throbs with love to the person of the Saviour, unknown to all; and many a hand may be stretched forth in service to Him, unobserved by human eye. It is sweet to think it is so, specially in an age of cold formality like the present—sweet to think of those who love the Lord Jesus Christ in sincerity. Some there are, alas, who are not only indifferent to His beloved Person, but who even go as far as to traduce Him—to rob Him of His dignity, and make Him little better than Elias, or one of the prophets. But, my reader, we shall not dwell upon these; we have, thank God, a happier theme, and we shall, with His help, pursue it. We shall think of those valued men who jeoparded their lives for the sake of their captain, and who, the instant he uttered his desire, were ready, at all cost, to gratify it. Love never pauses to calculate. It was quite sufficient for those worthies to know that David longed for a drink from the well of Bethlehem, and they procured it at any cost to themselves: "And these three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it and brought it to David: nevertheless he would not drink thereof, but poured it out unto the Lord."[18]Lovely scene! Sweet sample of what the Church ought to be! Loving not her life unto the death for Christ's sake. Oh that the Holy Ghost may kindle within us a flame of ardent love to the person of Jesus—may He unfold to our souls more of the divine excellencies of His person, that we may know Him to be the fairest amongst ten thousand, and altogether lovely, and be able to say with a true worthy, "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." (Phil. iii. 8.)
It is interesting to observe, as we pass from stage to stage of David's history, how different individuals were affected toward his person, and the consequent position assumed in reference to him. It required energy of faith to discern, in the despised outcast, the future king of Israel. In this chapter we are presented with two striking examples of persons thus variously affected in reference to David's person and career.
"There was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats; and he was shearing his sheep in Carmel. Now the name of the man was Nabal." This Nabal was an Israelite, and he appears in marked contrast with David, who, though anointed king of Israel, had not where to lay his head, but was a wanderer from mountain to mountain, and from cave to cave. Nabal was a selfish man, with no sympathy for David. If he had blessings, he had them for himself; if he was "great," he had no idea of sharing his greatness with any one else, and least of all with David and his companions.
"And David heardin the wildernessthat Nabal did shear his sheep. And David sent out ten young men, and David said to the young men, Get you up to Carmel, and go to Nabal, and greet him in my name," &c. David was in the wilderness; this was his place. Nabal was surrounded by all the comforts of life. The former owed all his sorrows and privations to what he was; the latter owed all his possessions and enjoyments to what he was. Now, we generally find that where advantages are derived from religious distinction and profession, much selfishness exists. The profession of truth, if not connected with self-denial, will be connected with positive self-indulgence; and hence we may observe at the present day a determined spirit of worldliness connected with the very highest profession of truth. This is a grievous evil. The apostle was made to feel the anguish of it, even in his time. "Many," says he, "walk, of whom I have told you often, and now tell you even weeping, that they are the enemies ofthe cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame,who mind earthly things." (Phil. iii. 18, 19.) Observe, they are the enemies of thecrossof Christ. They do not throw off all semblance of Christianity; far from it. "Manywalk." This expression shows a measure of profession. The persons here pictured would, doubtless, be much offended were any to refuse them the appellation of Christians; but then they do not want to take up thecross; they desire not practical identification with a crucified Christ; whatever amount of professed Christianity can be had apart from all self-denial is welcome to them, but not one jot beyond this. "Their God is their belly, and they mind earthly things." Ah, how many must plead guilty to the charge of minding earthly things! It is easy to make a profession of the religion of Christ, while Christ Himself is unknown, and the cross of Christ is hated. It is easy to take up the name of Jesus into the lips, and walk in self-indulgence and love of the world, which the human heart knows so well how to estimate. All this finds its full illustration in the person of the churlish Nabal, who having shut himself up in the midst of his luxuries and wealth, cared not for God's anointed, nor felt for him in the season of his painful exile and sojourn in the wilderness.
What was his reply to David's touching appeal? "Who is David? and who is the son of Jesse? there be many servants now-a-days that break away every man from his master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?" Here was the secret of this worldly man's estrangement of heart;he did not know him; had he known him, it would have been a very different matter: but he neither knew who he was nor whence he was; he did not know that he was railing on the Lord's anointed, and casting from him, in his selfish folly, the privilege of ministering to the need of the future king of Israel.
The moral of all this is deeply instructive. It demands the clear vision of faith to enable any one to discern the true glory of Christ, and cleave to Him in the time of His rejection. It is one thing to be a Christian, as people say, and another thing to confess Christ before men. Indeed, one can hardly find anything more selfish than that condition of heart which would lead us to take all that Jesus has to give, and yield Him nothing in return. "ProvidedIam saved, all the rest is unessential." This is the secret thought of many a heart, and if thrown into a more honest form would be this, "If I am sure of salvation, it matters little about the glory of Christ." This was just Nabal's mode of acting; he reaped all the advantage he could from David; but the moment David put in his claim for sympathy and aid, his worldly spirit developed itself. "One of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness, to salute our master; and he railed on them. But the men were very good unto us, and we were not hurt, neither missed we anything, as long as we were conversant with them when we were in the fields. They were a wall unto us both by night and by day, all the while we were with them keeping the sheep." This was all very well. Nabal could well understand the value of David'sprotection, though he cared not for David'sperson. So long as David's men were a wall to his possessions, he would tolerate them; but when they would become a burden, they were rejected and railed upon.
Now, as might be expected, Nabal's acting was directly contrary to Scripture, as his spirit was decidedly contrary to the spirit of its divine Author. It is written in the 15th chapter of Deuteronomy, "If there be among you a poor man of one of thy brethren, within any of thy gates, in the land which the Lord thy God giveth thee, thou shall not harden thy heart, nor shut thy hand from thy poor brother; but thou shalt open thy hand wide unto him, and shall surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee." Precious grace! How like God. How unlike Nabal! Grace would keep the heart wide open to every object of need; whereas selfishness would close it against every applicant. Nabal ought to have obeyed the word, independently of his knowledge of David; but his selfishness was of too deep a character to allow of his obedience to the Lord's word, or his love to the Lord's anointed.
However, Nabal's selfishness led to very important results; it led, in David's case, to the exhibition of much that was calculated to humble him in the presence of God. He is here seen to come down from the high elevation which usually characterized him, through the grace of God. No doubt, it was deeply trying to meet with such base ingratitude from one to whom he had been a wall of defence; it was galling, too, to be reproached on the very ground of those circumstances into which faithfulness had called him; to be accused of breaking away from his master at the very time that he was being hunted as a partridge through the mountains. All this was hard to bear, and, in the first ebullition of feeling, David gives expression to words which would not bear the examination of the sanctuary. "Gird ye on every man his sword," was not just the language which we should have expected from one who had hitherto walked in such a meek and gentle spirit. The scripture just quoted presents the resource of the poor brother, viz.: to "cry unto the Lord," not to draw his sword for revenge. Nabal's selfishness could never have been remedied by the sword of David, nor would faith ever have adopted such a course. We do not find David acting thus in reference to Saul; he left him entirely to God, and even when induced to cut off the skirt of his robe, his heart smote him. Why did he not act thus toward Nabal? Because he was not in communion; he was off his guard, and the enemy took advantage of him. Nature will ever lead us to vindicate ourselves, and resent every injury. The heart will secretly murmur, "He had no right to treat me thus; I really cannot bear it, nor do I think I ought to do so." This may be so, but the man of faith at once rises above all such things; he sees God in everything; the jealousy of Saul, the folly of Nabal, all is looked at as coming from the hand of God, and met in the secret of His holy presence. The instrument is nothing to faith; God is in all. This gives real power to move on through all sorts of circumstances. If we do not trace God in everything, we shall be constantly ensnared.
We shall have occasion, as we proceed with our subject, to trace this principle more fully, and shall now turn to another character introduced to our notice in this instructive chapter. This is Abigail, the wife of Nabal, "a woman of good understanding, and of a beautiful countenance." A noble testimony, surely, and one which shows that grace can manifest itself in the most untoward circumstances. The house of the churlish Nabal must have been a withering scene to one like Abigail; but she waited on God, and, as we shall see, was not disappointed.
The case of this remarkable woman is full of encouragement and instruction to all who may find themselves cramped and hindered by unavoidable connections and associations. To all such the history of Abigail simply says, Be patient, wait on God, do not suppose yourself void of all opportunity for testimony. The Lord may be much glorified by meek subjection, and will, assuredly, give relief and victory in the end. True, some may have to reproach themselves for having formed such connections, or entered into such associations; but even so, if the folly and evil are really felt, confessed, and judged before God, and the soul brought into an attitude of thorough subduedness, the end will be blessing and peace. In Abigail we see one who was actually used to correct no less a personage than David himself. It may be that her course, up to the time at which the sacred historian introduces her to our notice, had been marked by much that was painful and trying; indeed, it could hardly have been otherwise, associated with such an one as Nabal. Time, however, brought to light the grace that was in her. She had suffered in obscurity, and was now about to be raised to an unusually high elevation. Few had seen her patient service and testimony; but many beheld her exaltation. The burden which she had borne in secret was about to drop off before many witnesses. The preciousness of Abigail's service did not consist in her having saved Nabal from the sword of David, but in keeping David from drawing the sword at all.
"Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him; and he hath requited me evil for good." This was terrible! And David was rashly taking himself out of the place of dependence—the only happy, the only holy place. Nor was it on behalf of the congregation of the Lord. No, it was to avenge himself on one who had treated him badly. Sad mistake! Happy was it for him, that there was an Abigail in the house of Nabal who was about to be used of God to keep him from answering a fool according to his folly. This was just what the enemy desired. Nabal's selfishness was used by Satan to ensnare David, and Abigail was the Lord's instrument to deliver him. It is well when the man of God can detect Satan's working; to be able so to do, he must be much in the presence of God, for there alone can he find light and spiritual power to enable him to cope with such a foe. When out of communion, the soul becomes distracted by looking at secondary causes, and subordinate agents, just as David was distracted by looking at Nabal. Had he paused to view the matter calmly before God, we should not have had such words as, "In vain have I kept all that this fellow hath in the wilderness;" he would have passed on, and left "this fellow" to himself. Faith imparts real dignity to the character, and superiority over the petty circumstances of this transient scene. Those who know themselves as pilgrims and strangers, will remember that the sorrows as well as the joys of this life are evanescent, and they will not be inordinately affected by either the one or the other. "Passing away," is written on everything; the man of faith must, therefore, look upwards and onward.
Now Abigail, by the grace of God, delivered David from the unhappy influence of thepresent, by leading his soul onward into thefuture: we learn this from her exquisite address to him. "And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be; and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. Let not my lord, I pray thee, regard this man of Belial, even Nabal; for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. Now, therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyselfwith thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal; ... forthe Lord wilt certainly make my lord a sure house; because my lord fighteth the battles of the Lord, and evil hath not been found in thee all thy days. Yet a man is risen to pursue thee, and to seek thy soul;but the soul of my lord shall be bound in the bundle of life with the Lord thy God; and the souls of thine enemies, them shall He sling out, as out of the middle of a sling. And it shall come to pass,when the Lord shall have done to my lord according to all the good that He hath spoken concerning thee, and shall have appointed thee ruler over Israel, that this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself; but when the Lord shall have dealt well with my lord, then remember thine handmaid." We can hardly conceive anything more touching than this address; every point in it was calculated to touch the heart. She presents to him the evil of seeking to avenge himself; the weakness and folly of the object of his revenge,—she reminds him of his proper occupation, viz., "fightingthe Lord's battles." This must have brought home to his heart the humiliating circumstances in which Abigail met him, even rushing on to fighthis ownbattle.
However, the reader will perceive that the leading point in this address is the special reference to the future. "The Lordwillcertainly make my lord a sure house." "The soul of my lordshallbe bound in the bundle of life with the Lord thy God." "When the Lordshallhave done to my lord," etc.; "andshallhave appointed thee ruler over Israel." All these allusions to David's future blessing and glory were eminently calculated to withdraw his heart from his present grievance. The sure house, the bundle of life, and the kingdom, were far better than Nabal's flocks and herds; and in the view of these glories, David could well afford to leave him to his portion, and his portion to him. To the heir of a kingdom, a few sheep could have but little attraction; and one who knew that he had the anointing oil of the Lord upon his head might easily bear to be called a runaway servant. All these things Abigail knew—knew as matters of faith. She knew David, and knew his high destinies. By faith she recognized in the despised outcast the future king of Israel. Nabal knew not David. He was a man of the world, swallowed up with present things. With him there was nothing more important, nothing more influential, than "mybread,myflesh,myshearers;" it was all self; there was no room for David or his claims. This might be expected from such an one; but surely it was not for David to go down from his elevation to grapple with a poor worldling about his perishable possessions. Ah, no; the kingdom should have filled his eye, and engaged his thoughts, and lifted his spirit above all lower influences. Look at the Master Himself, as He stood at the bar of a poor worm,—the creation of His own hand,—how did He conduct Himself? Did He call upon His little band of followers to gird on every man his sword? Did He say of the man who dared to sit as His judge, "In vain have I imparted unto this fellow all he is, and all he has?" No; He looked above and beyond Pilate, Herod, the chief priests, and scribes. He could say, "The cup whichmy Fatherhath givenMe, shall I not drink it?" This kept His spirit tranquil, while, at the same time, He could look forward into the future, and say, "Hereaftershall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." Here was real power over present things. The millennial kingdom, with all its untold joys, with all its heights and depths of glory, glistened in the distance with everlasting light and brilliancy, and the eye of the Man of Sorrows rested upon it, in that dark hour when the scoffs and sneers, the taunts and reproaches of guilty sinners were falling upon His blessed person.
Dear Christian reader, this is our model; thus ought we to meet the trials and difficulties, the reproach, obloquy and desertion of this present time. We should viewallin the light of "hereafter." "Our light affliction," says an eminent sufferer, "which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Again, "But the God of all grace, who hath called us to His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." "O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to havesufferedthese things, and to enter into Hisglory?" Yes; suffering must come first and glory afterwards; and any one who, by his own hand, would seek to take off the edge of present suffering and reproach, proves that the kingdom is not filling the vision of his soul,—thatnowis more influential with him than "hereafter."
How we ought to bless our God for having opened to us such a vista of glory in the ages to come! How it enables us to tread, with a buoyant step, our rugged path through the wilderness! How it lifts us above the things which engross the children of this world!