1 Samuel 24:2
So Saul took three thousand chosen men from all Israel and went to look for David and his men in the region of the Rocks of the Wild Goats.
Sermons
David's Forbearance Toward SaulB. Dale 1 Samuel 24:1-7














1 Samuel 24:1-7. (ENGEDI.)
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.

And Saul lifted up his voice and wept.
Those who form the most careful plans for the defeat of others are often defeated themselves. Pharaoh persecuted and pursued the children of Israel, but he perished through his own folly — Haman and Mordecai — Judas mad Christ. Saul hunted for David like a thirsty bloodhound, but imperilled his own life lay entering the cave in which David and his men had concealed themselves. How did David treat his enemy in the hour of his weakness?

I. DAVID SHOWED THE MOST GRACIOUS TREATMENT TO AN INVETERATE ENEMY. We may learn two things from this gracious forbearance.

1. That it is the duty of Christian men to forgive their enemies.

2. Christian men are benefited by forgiving their enemies. Forgiveness improves both the heart of the offended and the offender. Life is ennobled by little acts of forbearance, and the heart made bright and glad. A desire for revenge is a sure sign of weakness. Revenge is its own torment.

II. DAVID GAINED A MOST DECISIVE VICTORY OVER AN INVETERATE ENEMY. Kindness conquered. Love won. "Saul lifted up his voice and wept."

1. Saul was convinced of sin. The hardest heart is sometimes softened. The iceberg melts before the sun. Awakened, ashamed, but not reclaimed.

2. Saul confessed his sin. "Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil." Bad men must confess their sin. They may conceal their true character for a time, but "truth will out." The secret diary of the heart will be opened and read.

III. HOW DID DAVID OBTAIN THIS THREE-FOLD VICTORY?

1. He conquered by constant vigilance.

2. He conquered by earnest prayer.

(J. T. Woodhouse.)

I. WHILST THE GOOD MAN SEES HIS OWN PERILS, LET HIM ALSO SEE THE RESTRAINTS WHICH ARE PUT UPON THE WICKED. Saul is mighty; Saul has servants; Saul is accustomed to dip his sword in human blood; yet he cannot hit David!

II. LET THE SAD MAN PUT TO HIMSELF SOME SERIOUS QUESTIONS RESPECTING THE RESTRAINTS WHICH LIMIT HIS POWER. Saul should have learned a good deal from the failures which followed each other in rapid succession. Why do the heathen so furiously rage? Evil is a gigantic failure: is there not a cause?

III. THOUGH MEDIATION MAY FAIL IS CARRYING OUT ITS PURPOSES, YET LET NO WISE MEDIATOR SUPPOSE THAT HIS WORK IS IN VAIN. Jonathan was mediator between Saul and David. Looking at it on one side, he might well have abandoned his work as a failure. What of its influence upon David? How it cheered him like a light! Be some man's true friend. No word of love is lost. No true ministry is a failure, though it may have aspects which are discouraging.

IV. OBSERVE THE INFINITE SUPERIORITY OF POWER THAT IS MORAL, AS COMPARED WITH POWER THAT IS PHYSICAL. Saul went to seek David upon the rocks of the wild goats. In his pursuit he came to the sheepcotes where there was a cave, and into that cave he entered, little knowing who was there! Said lifted up his voice and wept! What a difference between this and a mere fight of hostile weapons!

1. In the worst men there is something that may be touched.

2. In every life there is at least one opportunity of showing the real quality of the heart. David seized it! This is the sublime appeal of the Gospel! God does not crush us by mere power. Love, truth, persuasion — these are the weapons of God's warfare!

(J. Parker, D. D.).

People
David, Saul
Places
Engedi, Wildgoats' Rocks
Topics
Best, Chosen, Crags, David, Front, Goats, Mountain, Rocks, Saul, Search, Seek, Taketh, Thousand, Wild, Wildgoats
Outline
1. David, in a cave at En Gedi, spares his life
8. He shows thereby his innocence,
16. Saul, acknowledging his fault, takes an oath of David, and departs.

Dictionary of Bible Themes
1 Samuel 24:1-7

     5088   David, character
     5700   headship
     8339   self-control

1 Samuel 24:1-12

     5496   revenge, examples

1 Samuel 24:1-22

     5934   restraint

1 Samuel 24:2-22

     4218   cave

Library
Love for Hate, the True Quid Pro Quo
'And the men of David said unto him, Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. 5. And it came to pass afterward, that David's heart smote him, because he had out off Saul's skirt. 6. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against
Alexander Maclaren—Expositions of Holy Scripture

The Exile --Continued.
There are many echoes of this period of Engedi in the Psalms. Perhaps the most distinctly audible of these are to be found in the seventh psalm, which is all but universally recognised as David's, even Ewald concurring in the general consent. It is an irregular ode--for such is the meaning of Shiggaion in the title, and by its broken rhythms and abrupt transitions testifies to the emotion of its author. The occasion of it is said to be "the words of Cush the Benjamite." As this is a peculiar name
Alexander Maclaren—The Life of David

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

The Exile --Continued.
We have one psalm which the title connects with the beginning of David's stay at Adullam,--the thirty-fourth. The supposition that it dates from that period throws great force into many parts of it, and gives a unity to what is else apparently fragmentary and disconnected. Unlike those already considered, which were pure soliloquies, this is full of exhortation and counsel, as would naturally be the case if it were written when friends and followers began to gather to his standard. It reads like
Alexander Maclaren—The Life of David

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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