It would appear that Saul had left the neighbourhood of Ziph in despair of finding David, and had returned to Gibeah. But the distance was small--probably not more than a long day's journey. And after a time, Saul is recalled to Ziph by a message from the Ziphites. "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the woods, in the hill of Hachilah, which is on the south of Jeshimon? Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliver him into the king's hand." The men of Keilah had not gone the length of treachery, for when they were thinking of it, David escaped; but even if they had, they would have had something to say for themselves. Was it not better to give up David and let him suffer, than to keep him in their city, and let both him and them and their city share the fate, as they would have been sure to do, of Ahimelech and the city of Nob,--that is, be utterly destroyed? But the men of Ziph were in no such dilemma. Their treachery was simple meanness. They no doubt wished to ingratiate themselves with Saul. They had no faith either in David, or in God's promises regarding him. Disbelieving God, they acted inhumanly to man. They let Saul know his best opportunity, and when he came on the spot, apparently of a sudden, David and his troop were surrounded, and their escape seemed to be cut off. Here was a strange commentary on the strong assurance of Jonathan, "Saul my father shall not find thee." Has he not found me, only to too good purpose? But man's extremity is God's opportunity. When Saul seems ready to pounce on David, a messenger arrives, "Haste thee, and come, for the Philistines have invaded the land." The danger was imminent, and Saul could not afford to lose an hour. And thus, on the very eve of seizing the prey he had been hunting for years, he is compelled to let it go.
It is edifying to observe all the different ways in which the Divine protection toward David had been shown, all the time that he had been exposed to the hostility of Saul. First of all, when Saul spoke to his servants and to Jonathan that they should kill David, Jonathan was raised up to take his side, and by his friendly counsels, arrested for the time the murderous purpose of Saul. Next, when Saul hurled a javelin at David, a rapid movement saved his life. The third time, he was let down through a window by his wife, in time to escape. The fourth time, the messengers that were sent to apprehend him were filled with the Spirit of God, and even Saul, determined to make up for their lack of service, underwent the same transformation. The fifth time, when he was in Keilah, he was supernaturally warned of the unkind treachery of the men of Keilah, and thus escaped the snare. And now, a sixth escape is effected, in the very article of death, so to speak, by a Philistine invasion. Thus was illustrated that wonderful diversity of plan that characterises the ways of God, that "variety in unity" which we may trace alike in the kingdom of nature, of providence, and of grace. A similar variety is seen in His deliverances of Israel. At one time the sea is divided, at another the sun stands still; Gideon delivers by lamps and pitchers, Shamgar by his ox-goad, Samson by the jawbone of an ass, Jephthah by his military talents, David by his sling and stone, Daniel by his skill in dreams, Esther by her beauty and power of fascination. To remember such things ought to give you confidence in times of perplexity and danger. If it be God's purpose to deliver you, He has thousands of unseen methods, to any one of which He may resort, when, to the eye of sense, there seems not the shadow of a hope. And one reason why He seems at times to doom His children to inevitable ruin, is that He may call their faith and their patience into higher exercise, and teach them more impressively the sublime lesson--"Stand still, and see the salvation of God."