Vers. 1-7. (ENGEDI.)-David's forbearance toward Saul. "Would it not be ;nanly to resent it?" said one, on receiving an affront. "Yes,'' was the reply, " but it would be Godlike to forgive it." In the spirit of this answer David acted ,~hen he spared Saul in the cave at Engedi, and thereby proved that he was guiltless of the design which the latter in hie delusion attributed to him-of aiming at his throne and his life (eh. xxii. 8). Saul himself had shown generosity toward enemies in the earlier part of his career ( eh. xi. 12) ; but his character had fearfully deteriorated since that time, and hie generosity toward others was far surpassed by that of David toward him. "Generoffity toward his enemies was a part of David's very being. And he alone ie the true hero who, like David, forces involuntary recognition and frieml~hip even from.hie bitterest foe" (Ewald). Observe that- I. HE WAS STRONGLY TEMPTED TO AVENGE HrnSELF. He had been bitterly hated and grievously wronged; "was a man of like passions with ourseh·es ; " am! the temptation came to him, as it comes to others, in-1. A favourable opportunity to take revenge. His enemy was entirely in his power, nnd his life might be taken away at a stroke. " 0, Opportunity! thy guilt is great ; 'Tis thou that execut'st the traitor's treason ; - Thou set'st the wolf where he the lamb may get; Whoever piots the sin, thou point'st the season ; 'Tis thou thnt spurn'st at right, at law, at reason ; And in thy shady cell, where none may spy him, Sits sin, to seize the souls that wander by him" (Shakespeare). 2. A plausible argument used by others. David's men not only desired to see the deed done and sought permission to do it (vers. 7, 10), but also said," See, this is the day of which Jehovah bath said to thee, Behold, I give thine enemy into thine hand," &c. "The speakers regarded the leadings of Providence by which Saul had been brought into D(Lvid's power as a Divine intimation to David himself to take this opportunity of slaying his deadly enemy, nnd coiled the intimation n word of Jeho- vah" (Keil). Men are opt to interpret the Divine purpose of events according to gbeir .own interests and inclinations ( eh. xxiii. 7), and it is often the exact reverse of what they imagine it to be. It was not that David should slay Saul, but (among other things) that he should be tried, and by sparing him vindicated, blessed and made a blessing. What is meant for good is by a deceived heart turned to evil. "And those temptations are most powerful which fetch their force from the pretence of a religious obedience" (Hall). 3. A sudden thought tending in th~ direction of revenge (ver. 10, Vulgate: "And I thought to kill thee"). He <lid not cherish it or form a distinct purpose to carry it into effect, but came perilously near doin~· so in the indignity he offered to the king. "He does not seem to have been quite free from the te•nptation to kill Saul. The words (ver. 5) are only intelligible on the supposition that, on cutting off Saul's ~kirt, his thoughts were not directed only to the use which he afterwnrds lflUde of it, at least in the beginning, but that his object W,I! 470 THE FIHSl' BOOK OF SA~lUEL. [CH. XXII'. 1-22.
rathC'l' to pro,·e the goodness of his thoughts at the first weak beginning he made to -carry them into effect. But his better self soon awoke; all impure the,ughts fled• his eye became clear; with horror he put the temptation from him" (Heng·stenberg)'. "Blessed is the man that endureth temptation," &c. (James i. 12). II. HE COMPLETELY OVERCAME THE TEMPTATION. By-1. The possession of a tender conscience, which enabled him to perceive the will of God, shrank from sin, snd smote him for his "thought of foolishness " (Prov. xxiv. 9) and irre,·erent act. "It is a good thing to ha,e a heart within us smiting us for sins that seem little; it is a sign conscience is awake and tender, and will be a means to prevent greater sins" (M. Henry). 2. Regard to the Divine will, which directed him not to avenge him- ·self, but to leave vengeance with the Lord; to honour the king, and love his neighbour as himself. His regard for it was lowly, reverent, and supreme. The purpose of JJrovidential e,ents must be interpreted in harmony with conscience and the morn) law. How often do the Scriptures enjoin forbearance and forgiveness toward -enemies I (Prov. xx. 22; xxv. 21, 22; Matt. v. 44; Hom. xii. 19-21; Col. iii. 13) . .3. Repressi,on of evil thought and impulse; immediate, firm, and entire. "The better to know how to guard against the wiles of the enemy, take it for a certain rule that -e,ery thought which discourages and removes thee from growing in love and trust towards God is a messenger of hell; and, as such, thou must drive him away, and neither admit him nor give him a bearing" (Scupoli). David repressed such a thought in himself and in bis men, became the protector of Saul, was not overcome -0f evil, but overcame evil with good, and was made by means of temptation stronger and more illustrious. "Temptation is the greatest occasioner of a Christian's honour; indeed, like an enemy, it threatens and endeavours to ruin him, but in conquest of it -consists his crown and triumph" (Hales, 'Golden Remains'). As aids to the practice of forbearance-I. Consider the "g·oodness, forbearance, .and long-su£:ering of God." 2. Contemplate the example of Christ. 3. Watch cagainst the first thought of enl. 4. Pray for the spirit of patience, forgiveness, .and love.-D. Vers. 8-12. (ENGEDI. )-Calumny. "Wherefore hearest thou men's words, saying, Da-vid seeketl1 thy hurt? " (ver. 9). Saul's hatred and persecution of David were -stirred up by slanderers; and, in vindication of himself from the charge of seeking his hurt, David referred to them on this and on a subsequent occasion (eh. xxvi. 19). -One of them seems to have been Cush the Benjamite (see Kitto, 'D. B. Illus.'), on account of the calumnies of whom he wrote Ps. vn., 'The righteous judgment -0f God' (see inscription):-