all arnund. The next is the c-11ltiYation of a kindly, generous spirit that looks ten- derly on the more needy, combinP,d with a sound judgment as to the best means of enabling many to enjoy the distribution of wealth as tho recompense of labour nnd skill. AboYe all, eYery man should, in a spirit of love and g·ratitude lay all on tho altar of God, and see to it that a good proportion be devoted to the c~use of Christ. None hnve ever regretted consecrating wealth to God. But that is not consecration to God which appropriates to religious uses when dependent ones are lacking means of rnpport (Mark Yii. 11). It would work a revolution in the sociul condition of our country, and that of the mildest and most beneficent kind, as well as give an immense impulse to the cause of religion, did men of wealth but conscientiously estimate their obligations to God and man, and act accordingly. IV. CONTEMPT FOR SPIRITUAL ASPIRATIONS. "Who is David? and who is the son of Jesse ? there be many servants now-a-days that break away from their masters." Thus did Nabal, knowing well who David was, what course he had pur- sued, what trials had befallen him, and what high spiritual anticipations were associated with his chequered life, express his contempt for the coming king nnd bis suf posed mission in Israel. This was clearly the case of a rich man, fond of sensua indulgence, boastful of his possessions, indifferent to the culture, moral elevation, and spiritual prosperity of his countrymen, and looking with scorn on the men who long for a higher form of life in which purity, knowledge, and joy in God are prominent features. He wanted to have nothing to do with "theorists," "fanatics," and men of that type. The country was well enough, and the son of Jesse was not wanted. The insult to the living was insult to man. Men are often only the exponents of principles that survive when they are gone.. Samuel during liis early labours was the energetic exponent of the spiritual idea of God's kingdom as against the grovelling conceptions of Israel's function entertained by the degene- rate nation. Later David became its chosen representative, and in this his anoint- ing as a more worthy man than Saul had its significance. 'l'hose who, like Jonathan, Gad, and .Abiathar, identified themselves with David became a party in the State devoted to the assertion of the higher hope, while the men who prompted Saul to e,·il, the Zipbites, and now Nabal, were the supporters of the low, earthly ideal of Israel's life. Their antagonism to David was, therefore, deeper than at first appears; it was based on lack of sympathy with, and in fact positive dislike of, the spiritual asµirations cherished by David, and which he in the providence of God was destined largely to enunciate and realise. What is meant by "such as love thy salvation"? (Ps. xl. 16). Evidently those who are yearning for that great deliverance from e,·il which God was then working out for Israel-typical of the wider deliverance which the true King of Zion is now working out for men. And as 11;1en like ND;bal despised the holy aspirations of _David, so do ~he s~n:ie men ~10.w d~sp1s_e the asp1ra- tio1,s of those who think not their work done till spmtual rehgton 1s umversal. The SaYiour heard men say, "Is not this the carpenter's son?" The pure and lofty aspirations of his life met with the reverse of a response in grovelling minds, Men do not object to a religion, but they do dislike a holy religion. Practical lessuns :-1. Let it be our effort so to live that men may remember us •ll"ith feelino·s of loving interest. 2. The tone of our daily life may often be raised, and a shield against temptation may be found, by occasionally communin~ in_ spirit with the honoured dead whom we have known. 3. In all arrangements for life we should allow moral and religious considerations to have chief influence. 4. Con- scientious regard for the teaching of God's word in reference to wealth, nnd speciul prayer for guidance in its use, cannot but make it a blessing to.the posses8or ar.d_ to others. 5. It requires careful thought to trace out the connection between growmg riches and distaste for spiritual religion (Mark x. 23-27).
Yers. 13-17.-Creed and practice. The facts are-1. David, stung by the insult, prepares to take summary vengeance on Nabal. 2. A servant, overbearing his int_e'!-- tion, reports it to Abigail. 3. He also relates to her the _circumstances of D~v1d_·s kindne;;s to Nabal"s men, and appeals to her for interventwn_, as he l1as n? fa_1th m Nubal's wisdom or genero8ity. The course taken by Dand would ordma:1ly he termed natural for an Ea8tern chieftain ; tl1at of the servant was more considerate C,B XXV. 1-44.] THE FIHST BOOK OF SAMUEL. 48J