Vers. 5-12.-The perils of expeduncy. The facts are-1. David, being unwilli11g- to live in the royal city, seeks and obtains Ziklag as his place of abode. 2. During- his stay there he makes war on neighbouring tribes. 3. He gives .Achish the im- pression that be was acting in hostility to Judah, and so creates the belief that hence- forth he must be an ally of the Philistine. The painful backsliding of David is 11 reminder of the frailty of the best of men, and should induce great watchfulness over the subtle springs of thought and feeling. The prominent teaching of this ,;ection may be arranged thus:- 1. THE PERILS OF SELl!-CHOSEN MEANS OF SAFETY. David's passing over the border ,ms a step unwillingly taken, originating in the proper belief that when possible dangers ought to be avoided, but chiefly in the fear that the oft-experienced help in Judah would not be continued there. The imperfect spiritual condition which ren- dered groundless fear possible also induced a self-choice of means of safety irre- spective of guidance of prophet or Urim. But no sooner is the step taken than dangers thicken. A sojourn with Achish meant dependence for support, exposure to treachery, increasing obligations to serve a heathen king, the evils to religious life of association with idolaters, and consciousness of self-debasement. Vile have to learn that the path of duty may be encompassed with difficulties, but is always better than any course we may from love of ease strike out for ourselves. The Church has never gained anything but ultimate loss and dishono11r in evading the pains and sorrows of high spiritual service by a spirit of conformity to the world. The mer- -chant beset with risks incurs worse dangers by passing over the line of truthfulness and fraud. The soul sensible of its spiritual dangers and annoyed by restless tempt- ations finds no real relief in leaving the "way everlasting" for the expedients sug- gested by a deceitful heart. II. THE SHAME OF SUPPRESSING OUR '.UlUE CHARACTER AND THE OBJECT FOR WHICH WE LIVE. Obviously David was careful not to let Achish know that he was the anointed, and was living in hope of rising to the throne of Israel. For as IRrael was the declared and natural enemy of Philistia, this would be to foster the means of his future overthrow. It was impossible for a man of fine sensibilities to thus suppress his real character and objects without constant sense of shame, and even dread lest by some means he should be detected and suddenly assailed. Occasionally for political reasons men have adopted a policy of concealment, though even in this ~:• H\'11. J-12.] THE Flfi.3T BOOK OF SAMUEL. 515
-d(•parn11e11t of life it is attended with loss of Relf-respect anrl considerable peril. ·T11ere arc tempfations for religious men to hide their religion, to pass unknown as pro- fcssorn, to assume for a while the habits and enter into too intimate associations with the irreligious. In festive scenes, in plans of business, in converse with strano-ers there may arise a feeling of shame, or a thought of inexpediency, which not m:rely restrains from a natural expression of Christian feeling consonant to the occasion, but even prompts to an effort to give the impression that we are not religious. The sin of this snppression of our Christianity, this hiding of the great end for which we profess to live, cannot but bring most grievous trouble to the soul, as it so manifestly dishonours the name by wliich we are called. Ill. TnE FUTILITY OF ALL EXPEDIENTS FOR COURTING THE FAVOUR OF THE IRRE- LIGIOUS. David's scheme was to live in favour with the Pl,ili8tines, and to this end •he represented himself as their friend and the foe of their foe. Not only did he produce the false impression of having attacked Judah,-an act of untruthfulness,- but he did himself and brethren the cruel wrong of representing himself as alien to them. For awhile Achish was misled, but his people were suspicious ( eh. xxix. 3), and the result was •a loss of reputation to David. Good men cannot compromise their position ,v,ith irreligious men and secure or confer any permanent advantage thereby. The consideration and interest they manifest for a season, resting on false represent- ations, will soon yield to suspicions, distrust, and contempt. If it be thought that accommodations of life to the standard of the unspiritual will tend to benefit them, -events will prove the thought to be delusive. " Be not conformed to the world " is the wise policy, as it is the solemn duty, of the Christian. !V. A COMPROMISE WITH THE IRRELIGIOUS MAY INVOLVE THE CONTRACTION OF VERY 'UNWELCOME OBLIGATIONS. From the day that David sought the friendly protection of Achish to the outbreak of war with Israel, David was becoming involved in obliga- tions which could only be set aside at the cost of a reputation for deceit and ingrati- tude. He had to play a double part to save his own life and to avoid the fearful sin of raising his hand against his own countrymen (cf. vers.11, 12; xxviii. 1, 2). There is here warning for the Church and the individual. Christhn action should always be ·so free and truly based on righteous principles a~ to raise no claim for service or friendship inconsistent with the holy vows of consecration to Christ. He who by ,suppression of his religious principles puts himself in the power of irreligious com- panions or associates will find his position to be one of increasing embarrassment ; and after a painful and tortuous line of conduct it will he necessary to lose all respect by breaking away from the wicked alliance or retain friendship by a shipwreck of faith. "The friendship of the world is enmity with God" (James iv. 4). Young persons who are thrown much among the irreligious should take to heart the lessons of David's experience.