Would it not be manly 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 when he spared Saul in the cave at Engedi, and thereby proved that he was guiltless of the design which the latter in his delusion attributed to him - of aiming at his throne and his life (1 Samuel 22:8). Saul himself had shown generosity toward enemies in the earlier part of his career (1 Samuel 11:12); but his character had fearfully deteriorated since that time, and his generosity toward others was far surpassed by that of David toward him. "Generosity toward his enemies was a part of David's very being. And he alone is the true hero who, like David, forces involuntary recognition and friendship even from his bitterest foe" (Ewald). Observe that -

I. HE WAS STRONGLY TEMPTED TO AVENGE HIMSELF. He had been bitterly hated and grievously wronged; "was a man of like passions with ourselves;" and 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, and his life might be taken away at a stroke.

"O, 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 plots the sin, thou point'st the season;
Tis thou that 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 hath said to thee, Behold, I give thine enemy into thine hand," etc. "The speakers regarded the leadings of Providence by which Saul had been brought into David's power as a Divine intimation to David himself to take this opportunity of slaying his deadly enemy, and called the intimation a word of Jehovah" (Keil). Men are apt to interpret the Divine purpose of events according to their own interests and inclinations (1 Samuel 23:7), 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 the direction of revenge (ver. 10, Vulgate: "And I thought to kill thee"). He did not cherish it or form a distinct purpose to carry it into effect, but came perilously near doing so in the indignity he offered to the king. "He does not seem to have been quite free from the temptation to kill Saul. The words (ver. 5) are only intelligible on the supposition that, on cutting off Saul's skirt, his thoughts were not directed only to the use which he afterwards made of it, at least in the beginning, but that his object was rather to prove 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 thoughts fled; his eye became clear; with horror he put the temptation from him" (Hengstenberg). "Blessed is the man that endureth temptation," etc. (James 1:12).

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, and smote him for his "thought of foolishness" (Proverbs 24:9) and irreverent act. "It is a good thing to have 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 himself, 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 providential events must be interpreted in harmony with conscience and the moral law. How often do the Scriptures enjoin forbearance and forgiveness toward enemies! (Proverbs 20:22; Proverbs 25:21, 22; Matthew 5:44; Romans 12:19-21; Colossians 3:13).

3. Repression 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 every 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 hearing" (Scupoli). David repressed such a thought in himself and in his men, became the protector of Saul, was not overcome of 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 -

1. Consider the "goodness, forbearance, and long suffering of Gad."

2. Contemplate the example of Christ.

3. Watch against the first thought of evil.

4. Pray for the spirit of patience, forgiveness, and love. - D.

The contrast between David at Nob or Gath and at Hareth and Keilah is most marked.

1. It is God's will he desires to know (ver. 4). Truly David at this time waited only upon God, and his expectation was from Jehovah (Psalm 62). Hunger for Divine guidance is a gracious sign! The Master blessed such (Matthew 5:6). Such a state of heart is preparation surely for larger blessing.

2. Obedience and humble reliance upon God may not lessen difficulties? David's own people oppose his advance upon Keilah. So he and his enter Keilah. All now is well surely! Yes, all is well, but it looked not so. Strange that in obeying God he found more difficulties! Not so if we understand he is in training for the crown. Is this not so of all those who are unto God a nation of priestly kings? Not a murmur escapes David's lips. Into Ziph, a small place at the edge of the Southern desert, David enters, concealing himself in the ravines there. The time spent in Ziph was a time of separation and solitariness.

3. Obedience leading to apparently hopeless disaster. To seek the favour of the king the Ziphites send word to him of David. Deceit generally sets its face toward power. It is well to be on the side which looks like winning at any rate. From their point of view their "part" might be justified. What can we say, however, concerning Soul's reception of these Ziphites? What a whimpering, hypocritical utterance: "Blessed be ye of the Lord, for ye have compassion on me!" How horrid the "forms" of piety when the thing itself is gone! A benediction in the name of God from Saul! Success is with these plotters! They track their prey. Before Saul and his men David flees down the face of the rock into the wilderness. Here truly they are enclosing him in the net they have spread. Strangers had risen up against him, and the oppressor sought for his soul. (Psalm 54:3). Hope began to droop her wings. (ver. 27). Times of deepest distress are hours of God's deliverances. Have we no record indelibly written of God's delivering mercy? — no place called Sela-hammahlekoth (ver. 28), or Rock of Divisions, to which memory leads? Psalm 54, ascribed to this period, tells of calmness of heart during this exciting time, "Behold, God is mine helper" (ver. 4).

(H. E. Stone.)