There is a simplicity which springs from ignorance, and is displayed in folly and presumption (Proverbs 22:3). There is also a simplicity which is the fruit of innocence, truthfulness, and goodness, and appears in an ingenuous mind, a guileless disposition, and straightforward speech and conduct. In its best sense (simplicitas - without fold or twist) it is opposed to duplicity, deception, and "cunning craftiness" (Romans 12:8; Romans 16:19; 2 Corinthians 1:12; 2 Corinthians 11:3); and it was exemplified, in an eminent degree, by David, especially in his earlier intercourse with Saul; for, through familiarity with court life, and much more in consequence of the straits to which he was reduced by the craft and persecution of the king, the simple-minded, open-hearted shepherd youth once and again turned aside:from the right path (1 Samuel 21:2). Consider simplicity as -

I. BESET BY THE WORKING or CRAFT. Having given way to envy, and in a violent fit of madness threatened the life of David, Saul continued to hate and fear him (Mark 11:18), and sought to get rid of him, though indirectly from restraint of conscience and secretly from fear of the people (Mark 6:20; Luke 22:2). Sin works in the dark. Malicious craft often -

1. Seeks to accomplish ends which it may not dare to avow. Springing from jealousy for personal position and renown, it aims at the depreciation of every one by whom they seem to be endangered; and at his removal, whether accidentally by the hands of others, or by his committing some overt act which may justify his open punishment (vers. 17, 21, 25). And toward these ends it works with ever greater directness and less concealment; for that which is hidden in the heart must sooner or later come to light.

2. Makes use of fair professions, and uses pretexts which are specious, false, and hypocritical. David was assured that no harm was really meant him, and made "captain over a thousand" (ver. 13); whereas he was removed from the presence of the king because he was hated and feared, and that he might be exposed to greater danger. His not receiving the fulfilment of Saul's promise (1 Samuel 17:25) was probably accounted for by his lack of wealth and social status (ver. 25); but the promise was repeated insincerely. "Only be thou valiant for me" (expose thyself to every hazard)," and fight the Lord's battles" (with zeal for Jehovah, which I know thou hast), and (sub voce) "let not my hand be upon him," etc. (ver. 17). On the loss of Merab he was consoled by the promise of Michal (ver. 21), but only as "a snare," and her love was made use of for the purpose. And at length (when the king had formed his plan, and felt sure of its success), he was told by his servants (as if in confidential communication), "Behold, the king hath delight in thee," etc. (ver. 22), "desireth not any dowry," etc. (ver. 25); "but Saul thought to make David fall by the hand of the Philistines."

3. Adopts means which are unworthy, base, and godless. Scheming, plotting, murderous attempts on life under the sanctities of affection and religion; at heart, infatuated opposition to the will of God. If it were not the Divine purpose that David should be king, why fear him? if it were, of what avail would resistance be?

II. DISPLAYED IN THE MIDST OF CRAFT. The snares that were woven around David seem plain enough to us; but there is no reason to suppose that they were at first observed by him. The simple-hearted man -

1. Is accustomed to look upon others as sincere like himself, regards their statements and assurances as truthful, and is slow to suspect their evil intentions. Even to the last David could hardly believe that Saul, of his own accord, sought his life (1 Samuel 26:19). He is "simile concerning evil." Large experience makes men cautious; but it is better to be deceived a hundred times than to lead a life of continual suspicion.

2. Entertains modest and lowly views of himself, takes contempt and disappointment without complaint, and accepts humbly and cheerfully whatever honour may be conferred upon him (vers. 18, 23). "Seekest thou great things for thyself? seek them not" (Jeremiah 45:5). "A pious man is even in prosperity humble in heart."

3. Is intent upon the honest, faithful, and efficient discharge of the duty that lies before him, and fears danger little because he fears God much (vers. 5, 14, 27). "David's calm indifference to outward circumstances affecting himself were very strikingly expressed in his conduct. Partly from his poetic temperament, partly from his sweet, natural unselfishness, and chiefly from his loving trust in God, he accepts whatever happens with equanimity, and makes no effort to alter it" (Maclaren). It has been remarked that "genius is rumply the carrying into the maturity of our powers the simplicity and ardour of childhood."

III. PRESERVED FROM THE DEVICES OF CRAFT. It is the best means of preservation, inasmuch as -

1. It affords the least occasion for an adversary to take an advantage. Although the ingenuous man may appear to lie open to attack, yet he is really most effectually guarded against it.

2. It attracts the respect of other men (ver. 16), gains the love of those who warn and help him (ver. 28; 1 Samuel 19:11), and makes it difficult for his enemies to prevail over him.

3. It insures the favour of God. "The Lord was with him" (vers. 12, 14, 28) to guide, defend, and help him (Psalm 37:24, 33). "In thee do I trust."

IV. RESULTING IN AN END OPPOSED TO THAT OF CRAFT.

1. Instead of returning no more from the conflict, he returns in triumph, and receives an unwilling honour from the hand that was lifted up against him (vers. 27, 28; Revelation 3:9).

2. Instead of being less an object of terror to the wicked, he is more so (ver. 29).

3. Instead of being deprived of the love of the people of God (ver. 16: "All Israel and Judah loved David"), he is more completely enthroned in their hearts (ver. 30). Remark -

1. How ineffectual are the devices of the wicked against "the upright in heart."

2. How beneficial may even their devices become when met with "simplicity and godly sincerity."

3. How inexpressibly beautiful is the character of the Son of David - "meek and lowly in heart."

4. How necessary is the "anointing of the holy One," that we may become like unto him. - D.

The history of the human race is one of progress. Divine revelation has moved accordingly. The character of David is a sore problem to the narrow observer, because he who killed his tens of thousands drew his courage from a Divine fountain. The blame is thrown upon the fountain. A much more elastic view must be taken, and the physical regarded as the basilar of the moral, as the flint hammer of Spiennes was the forerunner of the steam hammer of today. The prowess which slew the giant of Philistia has developed into a moral force which crushes tyranny, slavery, ignorance, and irreligion. As Saul said to David, "Fight the battles of the Lord," so saith the Spirit, to the Christian Church. The weapons of our warfare differ, and the condition of our courage is not identical. The noble and disinterested Christian has taken the place of the lion-hearted warrior. There must be a determined opposition to every evil, and the war must be carried into the enemy's camp. When the enormous crimes of today are taken out of the calendar, and society so far regenerated that all shall "know the Lord," then, and not till then, may the Church lay aside the weapons of war, to enjoy the spoils, the dance, and the timbrel. The conditions of power and efficiency which the Church needs in order to aggressive work. The test question of the late Carlyle to persons seeking his influence was, "What work are you doing?" He measured men's capacities for that, which they sought by that which they had accomplished. The fact that the followers of Jesus wield an enormous influence, and are doing a grand work at the present time, encourages the belief that they will yet do more. To extend that influence, and multiply actions, two things are needed, viz., the dedication of all learning, talent, riches, power, and time, which the Church possesses, to the service of Christ and man; and then the energising of all these resources by the Spirit of God, that they may become Divine forces in the salvation of the world. It is needless to say that this has not been done to the extent required.

1. There must be a deeper sense of the responsibility of the situation. The Master's injunction is, "Occupy till I come." See how it is acted upon in other spheres — the captain on the bridge, the soldier on the battlefield, the premier at the helm of the state, the merchant in the counting house, the scientist in his laboratory, the artist, before the canvas, the musician at the organ, the poet in his study, as well as the husbandman and the workman in their spheres of labour. They all occupy very earnestly their stations. Christians are the dramatis personae who take the stage to show the love of God in Christ Jesus. Time and eternity alike demand the white heat of that earnestness which sacrifices all in order to save come.

2. There must be a stronger faith in the weapons of our warfare. "And take the helmet of salvation, and the sword of the Spirit, which is the word of God." In the hand of faith the sword becomes omnipotent.

(T. Davies, M. A.)