The Pulpit Commentary — 1 Samuel — Section 414

the instinct that leads man to fear God. To them the high priest and his suborclin ates were representatives of a sacred order, the exponents of a spiritual power, and it would therefore be violence to nil that was sacred, inexpressible, and most influ- ential in their nature were they, out of loyalty to the king or from tribal considera- tions, to touch the "priests of the Lord." The religious instinctIJ of men are a great power. They not only prompt to actions more or less good according to the degree of enlightenment, but we cannot calculate the vast benefits resulting to mankind by their restraining power. The fact is worthy of much study, and the w.ide world furnishes ample ilJuijtrations of its importance. On the nation, the family, and the individual it acts as a conservator of good and a represser of much that would destroy. It is often the only barrier against the tide of passion and ignorance. The wise know how to appeal to it and tum it to their own uses. It is this in men, among other things, which renders null and void all efforts to extenninate Christian- ity. Men may call reverence for sacred persons and offices superstition, and in • extravagant forms the term is fitly applied, yet it is the indication of a governin?' influence in human affairs superior to all the advances of civilisation. Man must b~ remade if his life is permanently to be regulated by any principles or opinions at variance with the natural religiousness of his spirit. _ Ill. ACTIONS INNOCENT IN INTENTION MAY BE FRAUGHT WITH SERIOUS CONSEQUENCES TO OTHERS. It can scarcely be charged on David that he was guilty of sin in visiting the tabernacle at Nob, seeking there food and shelter, though it may have been an indiscretion. The false representation by reason of which Ahimelech was induced to give him bread and a sword was the real wrong. On a wider survey of facts, and with a juster estimate of the risks of compromising the officials of the sanctuary, he would probably have sought food in some other quarter, or have cried out to God for special deliverance. As it was, his device of being on Saul's business was evidently intended to save the hi§;"h priest from the political sin of aiding one outlawed by the king. But his good motives were entirely useless because the overt act was wit- nessed by an enemy, who, David felt sure, would put on it a construction inconsistent with his own wishes and the knowledge of the high priest. His conduct, therefore,. pure in intentions and fenced with precaution, did compromise a band of innocent men, and was, owing to the wickedness of the parties he had to contend with, and not to the natural justice of the case, the occasion of the fearful slaughter of the priests and entire population of the city. The guilt of the slaughter rested on Saul ; the occasion for the exercise of the murderous malice was unwittingly created by David. With a sorrowful heart he admits the great woe to have had its origin incidentally in his own action. It is a truism that evenJ action carries with it con- sequences into tke future, in which we ourselves and others ure concerned. One of the effects of our action is to prompt the action of other men, or to modify the course which otherwise they would have taken. And as the interests of many may depend not on what we do directly, but on the conduct of others whom we directly affect, it is obvious that it is often possible for us to perform deeds or pursue courses which shall give occasion for other men to perpetrate great wrongs on those we- would gladly shield. In that case we are not responsible for their crimes or follies, but we are responsible for any indiscretions which may have given pbusible groLmd for their procedure, or have rendered it possible. But it is only wliere indiscre- tions are possible that blame 1·eally rests. The wise men from the East, inquiring with all simplicity of purpose for the new-born king, were the occasion of the slaughter of the children of Bethlehem ; but though they no doubt were pained, if ever they knew the fact, they were not guilty of any wrong. We cannot always refuse to act because evil men exist. Indiscretion is chargeable where a knowledge of facts and of the probable uses men will make of our deeds is presumably possible.. The practical bearing of the risks attendant on our actions is to induce extrem~ caution, to awaken watchfulness, lest by our well-intentioned deeds we should com- promise others, or give an appeurance of reason for wicked men to munifest their wickedness. In the memory of many a man there are records of deeds unwise and out of season, which have left a fatal mark on the world in spite of subseqneni efforte of wisdom and goodness. Like David men can say, "I huve occnsioned" al this. EE 2  THE FIHST BOOK OF SAMUEL. [ell. XXII. 1-23.