Historical Writings

(1 SAMUEL 24-26)

WHEN Saul once more turned upon his victim, David was no longer in the wilderness of Maon. Passing to the north-west, a march of six or seven hours would bring him to En-gedi, "the fountain of the goat," which, leaping down a considerable height in a thin cascade, converts that desert into the most lovely oasis. In this plain, or rather slope, about one mile and a half from north to south, at the foot of abrupt limestone mountains, sheltered from every storm, in climate the most glorious conceivable, the city of En-gedi had stood, or, as it used to be called, Hazazon Tamar (the Cutting of the Palm-trees), perhaps the oldest place in the world (2 Chronicles 20:2). Through this town (Genesis 14:7) the hordes of Chedorlaomer had passed; unchanged it had witnessed the destruction of Sodom and Gomorrah, which must have been clearly visible from the heights above, where the eye can sweep the whole district far up the Jordan valley, and across the Dead Sea to the mountains of Moab. Quite close to the waters of that sea, on which the doom of judgment has ever since rested, a scene of tropical beauty and wealth stretched, such as it is scarcely possible to describe. Bounded by two perennial streams, between which the En-gedi itself makes its way, it must of old have been a little paradise; the plain covered with palm-trees, the slopes up the mountains with the choicest vineyards of Judaea, scented with camphire (Solomon Song of Solomon 1:14). But all above was "wilderness," bare round limestone hills rising from two hundred to four hundred feet, burrowed by numberless caves, to which the entrance is sometime almost inaccessible. These were "the rocks of the wild goats," and here was the cave - perhaps that of Wady Charitun, which is said to have once given shelter to no less than thirty thousand men - where David sought safety from the pursuit of the king of Israel.

Wild, weird scenery this, and it reads like a weird story, when the king of Israel enters alone one of those caverns, the very cave in the farthest recesses of which David and his men are hiding. Shall it be life or death? The goal is within easy reach! They have all seen Saul coming, and now whisper it to David with bated breath, to rid himself for ever of his persecutor. The mixture of religion and personal revenge - the presenting it as "the day of which Jehovah had spoken unto him," is entirely true to Oriental nature and to the circumstances. Who would let such an opportunity pass? But it is not by our own hands that we are to be freed from our wrongs, nor is every opportunity to attain our aims, whatever they be, God-sent. There is ever the prior question of plain duty, with which nothing else, however tempting or promising of success, can come into conflict; and such seasons may be only those when our faith and patience are put on trial, so as to bring it clearly before us, whether or not, quite irrespective of all else, we are content to leave everything in the hands of God. And David conquered, as long afterwards his great Antitype overcame the tempter, by steadfast adherence to God's known will and ordinance. Stealthily crawling along, he cut off a corner from the robe which the king had laid aside. That was all the vengeance he took. It was with some difficulty that David had restrained his men. And now the king had left the cave to rejoin his followers. But still David's conscience smote him, as if he had taken undue liberty with the Lord's anointed. Climbing one of those rocks outside the cave, whence flight would have been easy, his voice startled the king. Looking back into the wild solitude, Saul saw behind him the man who, as his disordered passion had suggested, was seeking his life. With humblest obeisance and in most dutiful language, David told what had just happened. In sharp contrast with the calumnies of his enemies, he described the king's danger, and how he had cast from him the suggestion of his murder. Then bursting into the impassioned language of loyal affection, which had been so cruelly wronged, he held up the piece of the king's mantle which he had cut off, as evidence of the fact that he was innocent of that of which he was accused. But if so - if he had refused to avenge himself even in the hour of his own great danger, leaving judgment to God, and unwilling to put forth his own hand to wickedness, since, as the common proverb had it, "wickedness proceedeth from the wicked" - then, what was the meaning of the king's humiliating pursuit after him? Rather would he, in the conscious innocence of his heart, now appeal to Jehovah, alike for judgment between them two, and for personal deliverance, should these persecutions continue.

Words like these, of which the truth was so evident, could not but make their way even to the heart of Saul. For a moment it seemed as if the dark clouds, which had gathered around his soul and prevented the light penetrating it, were to be scattered. Saul owned his wrong; he owned the justice of David's cause; he even owned the lesson which the events of the past must have so clearly taught, which, indeed, his own persecution of David had, all unconsciously to himself, prophetically indicated, just as did the words of Caiaphas the real meaning of what was done to Jesus (John 11:49-52). He owned the future of David, and that in his hand the kingdom of Israel would be established; and all this not in words only, but practically, by insisting on a sworn promise that in that future which he foresaw, Oriental vengeance would not be taken of his house.

And yet David himself was not secure against the temptation to personal vengeance and to self-help, although he had resisted it on this occasion. The lesson of his own weakness in that respect was all the more needed, that this was one of the most obvious moral dangers to an ordinary Oriental ruler. But David was not to be such; and when God in His good Providence restrained him as he had almost fallen, He showed him the need of inward as well as of outward deliverance, and the sufficiency of His grace to preserve him from spiritual as from temporal dangers. This may have been one reason why the history of Nabal and Abigail is preserved in Holy Scripture. Another we may find in the circumstance that this incident illustrates not only God's dealings with David, but also the fact that even in the time of his sorest persecutions David was able to take upon himself the care and protection of his countrymen, and so, in a certain sense, proved their leader and king.

The whole story is so true to all the surroundings of place, time, and people, that we can almost portray it to ourselves. Samuel had died, mourned by all Israel. Although his work had long been finished, his name must always have been a tower of strength. He was the link which connected two very different periods, being the last representative of a past which could never come back, and seemed almost centuries behind, and also marking the commencement of a new period, intended to develop into Israel's ideal future. Samuel was, so to speak, the John the Baptist who embodied the old, and initiated the new by preaching repentance as its preparation and foundation. It was probably the death of Samuel which determined David to withdraw still farther south, to the wilderness of Paran, ^* which stretched from the mountains of Judah far to the desert of Sinai.

Similarly our blessed Lord withdrew Himself after the death of John the Baptist. In the wilderness of Paran David was not only safe from pursuit, but able to be of real service to his countrymen by protecting the large flocks which pastured far and wide from the predatory raids of the wild tribes of the desert. It was thus (25:7,15, 16) that David had come into contact with one whom we only know by what was apparently his by-name, Nabal, "fool" -an ominous designation in Old Testament parlance, where "the fool" represented the headstrong, self-willed person, who followed his own course, as if there were "no God" alike in heaven and on earth. And so he is described as "hard" - stubborn, stiff, - and "evil of doings" (ver. 3). His wife Abigail was the very opposite: "good of understanding, and fair of form." Nabal, as Scripture significantly always calls him was a descendant of Caleb. His residence was in Maon, while his "business" was in Carmel, a place about half an hour to the north-west of Maon. Here, no doubt, were his large cotes and folds, whence his immense flocks of sheep and goats pastured the land far and wide. It was the most joyous time for such a proprietor - that of sheep-shearing, when every heart would be open. A time of festivity this (ver. 36), which each would keep according to what was in him. And Nabal had cause for gladness. Thanks to the ever watchful care of David and his men, he had not suffered the slightest loss (vers. 15,16); and the rich increase of his flocks crowned another year's prosperity. It was quite in the spirit of an Eastern chieftain in such circumstances, that David sent what would be a specially respectful embassy of ten of his men, with a cordial message of congratulation, ^* in the expectation that at such a time some acknowledgment would be made to those who not only deserved, but must have sorely needed the assistance of a rich Judaean proprietor.

But Nabal received David's message with language the most insulting to an Oriental. The provocation was great, and David was not proof against it. Arming about four hundred of his men, he set out for Carmel, with the determination to right himself and take signal vengeance. Assuredly this was not the lesson which God had hitherto made David learn, nor that which He wished His anointed to teach to others. It was the zeal of the sons of Boanerges, not the meekness of Him Who was David's great Antitype. And so God kept His servant from presumptuous sin. ^* Once more God's interposition came in the natural course of events. A servant who had overheard what had passed, and naturally dreaded the consequences, informed Abigail. Her own resolve was quickly taken.

Sending forward a present princely in amount, ^* even in comparison with that which at a later period Barzillai brought to King David when on his flight from Absalom (2 Samuel 17:27-29), she hastily followed.

Coming down the hollow of a hill ("the covert of a hill"), she found herself of a sudden in the presence of David and his armed men. But her courage was not shaken. With humblest Oriental obeisance, she addressed David, first taking all the guilt on herself, as one on whom David would not stoop to wreak vengeance. Surely one like Nabal was not a fit object for controversy; and, as for herself, she had known nothing of what had passed.

But there were far weightier arguments for David's forbearance. Was it not evidently God's Providence which had sent her for a high and holy purpose? "And now, my lord, as Jehovah liveth, and as thy soul liveth, that (it is) Jehovah who has withheld thee from coming into blood-guiltiness, and from thy hand delivering thyself." This twofold sin had been averted. Such was her first argument. But further, was it not well to leave it to God - would not Jehovah Himself avenge His servant, and make all his enemies as Nabal

- showing them to be but "Nabal," "fools" in the Scriptural sense, with all the impotence and ruin which this implied? It was only after having urged all this, that Abigail ventured to ask acceptance of her gift, offering it, as if unworthy of him, to David's men rather than to himself (ver. 27). Then returning to the prayer for forgiveness, she pointed David to the bright future which, she felt assured, was reserved for him, since he was not pursuing private aims, nor would he afterwards charge himself with any wrong in this matter. How closely all this tallied with her former pleas will be evident. In pursuance of her reasoning she continued: "And (though) a man is risen to pursue thee, and to seek thy soul, and (yet) the soul of my lord is bound up in the bundle of life with Jehovah thy God; and the soul of thine enemies shall He sling out from the hollow of the sling." Finally, she reminded him that when God had fulfilled all His gracious promises, this would not become a "stumbling-block" to him, nor yet be a burden on his conscience, that he had needlessly shed blood and righted himself.

Wiser speech, in the highest as well as in a worldly sense, than that of Abigail can scarcely be imagined. Surely if any one, she was fitted to become the companion and adviser of David. Three things in her speech chiefly impress themselves on our minds as most important for the understanding of this history. The fact that David was God's anointed, on whom the kingdom would devolve, seems now to have been the conviction of all who were godly in Israel. They knew it, and they expected it. Equally strong was their belief that David's present, as his future mission, was simply to contend for God and for His people. But most important of all was the deep feeling prevalent, that David must not try to right himself, nor work his own deliverance. This was a thoroughly spiritual principle, which had its foundation in absolute, almost childlike trust in Jehovah the living God, whatever might were arrayed against David, and however the probabilities might seem other to the outward observer. Viewed in this light, the whole contest between David and Saul would assume spiritual proportions. There was nothing personal now in the conflict; least of all, was it to be regarded as an attempt at rebellion against, or dethronement of Saul. The cause was altogether God's; only David must not right himself, but in faith and patience await the fulfillment of God's sure and steadfast promises. To have the matter thus set before him, was to secure the immediate assent of David's conscience. Recognizing the great spiritual danger from which he had just been delivered, he gave thanks to God, and then to the wise and pious woman who had been the instrument in His hand.

Meantime Nabal had been in ignorance alike of what had threatened him, and of what his wife had done to avert it. On her return, she found him rioting and in drunkenness. Not till next morning, when he was once more capable of understanding what had passed, did she inform him of all. A fit of impotent fury on the part of one who was scarcely sobered, resulted in what seems to have been a stroke of apoplexy. If this had been brought on by himself, the second and fatal stroke, which followed ten days later, is set before us as sent directly by God. It is not often that Divine vengeance so manifestly and so quickly overtakes evil-doing. David fully recognized this. Nor can we wonder, that on reviewing his own deliverance from spiritual danger, and the advice which had led to it, he should have wished to have her who had given it always by his side. In connection with this the sacred text also notes the union of David with Ahinoam of Jezreel, ^* consequent probably on Saul's cruel and heartless separation between David and Michal, whom he gave to one Phalti, or Phaltiel (2 Samuel 3:15) of Gallim in Benjamin (Isaiah 10:30). Thus Saul himself had willfully and recklessly severed the last ties which had bound David to him.

Yet another bitter experience of betrayal and persecution was in store for David. Probably trusting to his new connection with two, no doubt, powerful families in the district - those of Ahinoam and of Abigail - David seems again to have advanced northwards from the wilderness of Paran. Once more we find David in the wilderness of Ziph - the most northern and the nearest to the cities of Judah. And once more the Ziphites were negotiating with Saul for his betrayal, and the king of Israel was marching against him with the three thousand men, who apparently formed the nucleus of his standing army. ^*

Some years before, when betrayed by the Ziphites, David had on the approach of Saul retired to the wilderness of Maon, and been only preserved by tidings to Saul of a Philistine incursion. On yet another somewhat similar occasion, in the wilderness of En-gedi, David had had his enemy in his power, when Saul had entered alone a cave in which David and his men lay concealed. In this instance, however, the circumstances were different, alike as concerned the situation of Saul's camp, the location of David, the manner in which he came into contact with Saul, and even the communication which subsequently passed between them. The points of resemblance are just those which might have been expected: the treachery of the Ziphites, the means taken by Saul against David, the suggestion made to David to rid himself of his enemy, his firm resolve not to touch the Lord's anointed, as well as an interview between David and his persecutor, followed by temporary repentance. But the two narratives are essentially different. On learning that Saul and his army were encamped on the slope of the hill Hachilah, David and two of his bravest companions - Ahimelech, the Hittite, and Abishai, the son of Zeruiah, David's sister - resolved to ascertain the exact situation of the enemy. Creeping under cover of night through the brushwood, which as we know covered the sides of the hill (23:19), they found themselves soon where the camp of Israel lay open to them. As we imagine the scene, the three had gained the height just above the camp. Faithful as was the Hittite, and none more true or brave than he (comp. 2 Samuel 11:3,6; 23:39), it was David's nephew Abishai, probably of the same age, who now volunteered to share with him the extremely perilous attempt of "going down" into the camp itself. But there was no murderous intent in the heart of David; rather the opposite, of proving his innocence of it. And so God blessed it. A deep sleep - evidently from the Lord - weighed them all down. In the middle, by the "waggons" of the camp, lay Saul, at his head the royal spear stuck in the ground, and a cruse of water beside him. Close by lay Abner, as chief of the host, to whom, so to speak, the custody of the king was entrusted - and all round in wide circle, the people. Once more comes the tempting suggestion to David. This time it is not his own hand, but Abishai's, that is to deal the blow. But what matters it: "For who has stretched out his hand against the anointed of Jehovah, and been unpunished? If Jehovah do not (literally, 'unless Jehovah') smite him [like Nabal], or his day be come and he die, or he go down into the war and be swept away - far be it from me, through Jehovah! - to stretch forth mine hand against Jehovah's anointed." ^* And so David stayed the hand of his companion.

Noiselessly the two have removed the royal spear and the cruse from the side of Saul. They have crept back through the camp of sleepers, and through the brushwood, crossed the intervening valley, and gained a far-off height on the other side. Who dares break the king's slumber in the middle of his camp? But another ear than Abner's has heard, and has recognized the voice of David. It has gone right to the heart of Saul, as he learns how once more his life had been wholly in the power of him whom he has so unrelenting and so wickedly persecuted. Again he seems repentant, though he heeds not David's advice that, if these constant persecutions were the effect produced on his mind by the spirit of evil from the Lord, he should seek pardon and help by means of sacrifice; but if the outcome of calumnious reports, those who brought them should be regarded as sure of the Divine judgment, since, as he put it, "They drive me out this day, that I cannot join myself to the heritage of Jehovah, saying (thereby in effect): Go, serve other gods" (26:19). It is useless to follow the matter farther. Saul's proposal for David's return, and his promise of safety, were, no doubt, honestly meant at the time, just as are the sorrow and resolutions of many into whose consciences the light has for a time fallen. But David knew otherwise of Saul; and it marks an advance in his spiritual experience that he preferred committing himself to God rather than trusting in man.