Da,;d and Saul,-he was with the one and was departed from the other -and thi consequences ensuing thereon in their respecti,·e lives. Each man maa'e hie own, position, and was answerable for the state he was in and attained to; nevertheless, the presence and absence of God accounted for much. Thus, also we have the diverse effect of the same wise and holy life upon different persons_'.._the diversi~y arising from the moral condition of the persons acted upon. I. The RELATION OF GoD TO MAN IS NOT IN EVERY INSTANCE THE SAME. There are certain natural relationships which God sustains to all men, in all time, irrespective of their character. His power upholds them in life; his equitable rulership is never withdrawn. All this was true in reference to David and Saul, while it was equally true that God was to the one what he was not to the other. There was the relation of moral nearness and support to David, and of moral abandonment and disapproval to Saul. The Lord "knoweth the way of the righteous" (Ps. i. 6). His delight it in his people (Ps. xxii. 8). "The proud he knoweth afar off" (Ps. cxx.xviii. 6),. and is "angry with the wicked every day" (Ps. vii. 11). The effects of moral nearness and support are seen in the instance of David :-piety was sustained and rendered beautiful in development; abilities, under such favouring influences, were more fully and evenly exercised; the vision being cleared, practical sagacity found wider scope; and the Divine energy acting everywhere in harmony with moral ends, opportunities would be created for usefulness, and the minds of men disposed to• favour. On the other hand, moral nearness and support being wanting to Saul, the evils long cherished found more unrestrained exercise ; conscience became mor~ remorseful; natural abilities were impaired in their development, and foolish deeds. became habitual. II. The DIVERSE RELATION OF GoD TO MAN ARISES FROM MAN'S PREVIOUS CONDUCT, The recent history of David shows that from a youth he had quietly and consistently followed the measure of light vouchsafed to him; while Saul's course reveals & deliberate and persistent preference of bis own will to the revealed will of God. Grace was added to valued grace. Light disregarded had become darkness. In this diver-se consequence there is nothing unusual. It is the New Testament law that "to him that bath shall be given, and from him that bath not shall be taken, away even that be bath" (Matt. xiii. 12; Hosea xi. 8; Luke xix. 42; John xii. 35- 40 ; 1 Tim. iv. 8). III. A. RECOGNITION OF THE DIVERSE RELATION OF GOD TO MAN IS AN OCCASION OF" TROUBLE TO THE DELIBERATELY WICKED. While David won the affection of the mass of the people, his name and presence were disturbing to Saul. " Saul was afraid of David, because the Lord was with him, and was departed from Saul." The reasons for this effect on Saul are obvious. David's holy life and glorying in the name of the Lord (eh. xvii. 45-47) revealed by contrast the spiritual condition of Saul to- himself; and, being destitute of the spirit of repentance, he trembled under the silent rebuke. There was also a reminder of joys and privileges once within reach, but now gone for ever; and he could not but associate the rising character of David with the predicted doom of hie own monarchy. It is a well-known fact that good- ness does '!-xercise a disturbing influence in tlte domain of sin. Goodness in its own nature is a repellant power. It creates a commotion whenever it enters the realms of darkness. The powers of evil know it as their natural foe, al'Jd quail in consciousness of its predestined triumph. There appears to have been fear and excitement among the evil spirits when the holy Saviour drew near to their sphere of influence on earth (Matt. iv. 1-11 ; xvi. 18; Mark v. 7; Luke xxii. 53; Col. ii. 15). While the natural effect of embodied goodness on minds not bent on sin is to soothe, to cheer, and to, gladden, as when Christ drew near to the poor and needy, the sick and penitent, and! as we all feel when a very wise and holy man enters a home or a sick chamber, yet the effect ie the reverse when sin is being deliberately practised. It is in this way that we may understand Herod's fear on mention of the name of John, Ahab's fear of Elijah, and the evident uneasiness of scribes and Pharisees at the presence of Christ. General lessons :-1. '\Ne see the value to the ordinary affairs of life of a con~ci?uir ness of the favour of God (Ps. xxx. ). 2. The development of our powe~s IB mtJ• mately connected with our faithfulness in spiritual things. 3. In proportion as we OR. XVIII. 1-30.] THE FinST BOOK OF SA:\ll'EL. 347
attain to true holiness of life will the power of our presence anrl actions he recog• nised. 4. We must expect the actual antagonism of those who ha~e rejected God in so far as we come ii,to contact with them, but this should be regarded as proof of the t~·uth of our rP,]igion.