The purpose of God, to make David king over his people, was as yet only in part accomplished; and its fulfilment was opposed by Abner (1 Samuel 14:50; 1 Samuel 17:55; 1 Samuel 20:25; 1 Samuel 26:5) on behalf of "the house of Saul." Having escaped from the battle of Gilboa, he "took Ishbosheth, the son of Saul" (a man of feeble character, and fitted to become a tool in his hands), "and brought him over to Mahanaim, and made him king over Gilead," etc. After five years of great exertions (while David reigned peacefully at Hebron) he drove the Philistines out of the country, openly proclaimed Ishbosheth (now forty years old) "king over all Israel," and "went out from Mahanaim to Gibeon" with the view of subjecting Judah to his sway. His principal motive was the desire of maintaining and increasing his own power. "He was angry that this tribe had set up David for their king" (Josephus). His conduct was "not only a continuation of the hostility of Saul towards David, but also an open act of rebellion against Jehovah" (Keil), whose purpose, as well as the wish of the elders of Israel, he well knew, as he afterwards acknowledged (2 Samuel 3:17, 18). His opposition represents and illustrates that of men to the purposes of God generally, and more especially to his purpose, that Christ shall reign over them and all mankind; of which observe that -

I. IT IS PLAINLY REVEALED. By the testimony of:

1. The Divine Word (1 Samuel 16:1). "To him give all the prophets witness," etc. (Acts 10:43; 1 Peter 1:11).

2. Significant events, in confirmation of the Word; the overthrow of adversaries, the exaltation of "his Chosen," the growth of his power (Acts 2:22-24).

3. The irresistible convictions of reason and conscience, and the confessions which even opponents have been constrained to make. Abner was present when Saul said, "Thou shalt both do great things and shalt also still prevail" (1 Samuel 26:25). His opposition was therefore inexcusable. "While men go on in their sins, apparently without concern, they are often conscious that they are fighting against God" (Scott).

II. IT MAY BE WICKEDLY OPPOSED (in virtue of the freedom which, within certain limits, men possess) because of:

1. The delusions of unbelief. The tempter whispers as of old, "Yea, hath God said?" (Genesis 3:1); they "wilfully forget" what has taken place (2 Peter 3:5); "neither will they be persuaded" of the truth and obligation of the Word of God (Luke 16:31).

2. The plea of present expediency, and the expectation that, if they must submit, there will come a "more convenient season" for doing so. Abner thought "that he might be able, upon better terms, to make his peace with David when the time should come that the Lord was to advance him to be ruler over all Israel" (Chandler).

3. Selfishness, pride, and ambition; the love of pleasure and power, the habit of self-will, the self-confidence engendered by success, "the mind of the flesh," which "is enmity against God. Ye do always resist the Holy Ghost" (Acts 7:51).

III. IT CANNOT BE EFFECTUALLY DEFEATED. "He must reign," in fulfilment of the Divine decree (Psalm 2:7; Psalm 110:1), which:

1. Changes not. "The Strength of Israel will not lie, nor repent" (1 Samuel 15:29).

2. Is effected by infinite wisdom and might, against which the skill and strength of men contend in vain.

3. Comes to pass either with or without their will, in mercy or in judgment, in the salvation of the penitent or the destruction of the persistently rebellious "These mine enemies which would not that I should reign over them bring hither and slay them before me" (Luke 19:27). - D.

David's sense of dependence upon God!

1. His passive patience is exquisitely touching, and presents such a contrast to his recent unsettled haste of spirit. We shall find this quiet restfulness characterising his triumphant hours. Not inertness and supineness — active dependence. Not sloth — that marked his faithless hours — but a calm restfulness, betokening living faith. He makes no effort to secure the throne, and yet every hope concerning it he has ever nourished is moving toward fruition. Had his eye rested upon the human side, he was well able to make the forward movement. By nature a man of quick decision and quicker action, his valiant men would urge him to move towards Jerusalem. Instead of any such movement, he stays "to inquire of the Lord" (2 Samuel 2:1).

2. Additional emphasis is given to this view of David's state of heart in the tone of his prayer: "Shall I go up into any of the cities of Judah?" not selecting the city. Being of the tribe of Judah, it rises to his lips to ask if he may be among his own people. Do we not often ask advice, with deepest emphasis when we see not our way? It is strong faith, genuine humility, which submits our choice to Divine over-ruling.

3. How simple the record I "So David went up thither." How much the record covers! Prompt obedience and unfaltering trust. This is the way to move towards the consummation of Divine purposes — to obey Divine commands unhesitatingly. "I made haste, and delayed not to keep Thy commandments" (Psalm 119:60).

4. The consequences of sin remain long after the sin itself is forgiven. David's sojourn among the Philistines bore fruit after many days — fruit that was bitter to the taste. For David to ally himself with the Philistines could bring only pain and weakness. To-day the believer marries the worldling, the child of God takes into partnership the child of the world. Ziklag experiences are repeated all too surely around us. Prompted to the deed by personal jealousy or fear of losing his position, Abner sets up as king Ishbosheth, Saul's son (ver. 8). To this the western tribes agree; — their fear lest David's compact with Philistia be yet undissolved largely minister. —

(H. E. Stone.)