The first verse of this chapter presents the character of David in a very different aspect from that of the other verses in our text. His conduct in building himself a house was in contrast with that in turning his home into a harem. We have, then -

I. THREE THOUGHTS CONCERNING DAVID'S ACTION. We judge:

1. That he was wise in building himself a royal mansion. (Ver. 1.) It would be likely to give an aspect of stability to his throne, and thus add to the security of his position. It was due to his family that they should have the full benefit of his exaltation. It was wise to make domestic life as attractive to himself and as honourable in the eyes of his people as he could make it appear. By taking greatest pains, and even going outside the limits of Israel to furnish himself with a "house of cedar," David was doing the wise and right thing.

2. That he was foolish and wrong in multiplying the number of his wives. (Ver. 3.) He departed from God's intention, if not from his positive precept, when he "took more wives" at Jerusalem. He availed himself of his royal position to do that which was unbecoming and inexpedient as well as at variance with national usage. It was in accordance with the promptings of the flesh, but out of accord with the teachings of his better judgment.

3. That his error outweighed his wisdom. Better far the humble structure with one family dwelling therein in harmony and love, than the imposing mansion wherein dwelt domestic jealousy and strife. David's after history only too sadly proves that he laid the foundation of his worst troubles when he "took more wives" to his royal palace and converted what would have been a happy home into an intriguing harem. His folly outweighed his wisdom. We turn to regard -

II. THE APPLICATION OF THESE THOUGHTS TO OURSELVES. And we conclude that the wise Christian man will:

1. Spare no trouble to provide an inviting home. The Christian home is the hope of the world. As it becomes more extensively the centre and source of piety and purity, of righteousness and wisdom, so the kingdom of God will come on the earth. Therefore let the Christian home have everything about it that is attractive; let it be strong and beautiful; let all labour and care be expended on it that it may have all possible things to please the pure eye and gratify the cultivated taste.

2. Put all needful restraint on himself. He will not merely not "take more wives" - refrain from that which is positively disallowed by the society in which he moves - but guard himself against all indulgence which will injure his influence at home or leave a stain on his reputation outside.

3. Remember that one serious mistake may mar much good. As David has certainly lost something of the lustre with which his name would otherwise have shone, and now exerts somewhat less of power than he would otherwise have wielded, because he did not adhere to true domestic morality, so shall we inevitably and irrecoverably lose weight, influence, usefulness, as well as peace and gladness of heart, if we make any one serious mistake in the ordering of our life. This is true of the choice of our vocation, of the selection of our friends, and (more especially) of the decision we make as to the lifelong alliance of marriage. How many have cut their joy and usefulness in twain by one sad error here! How needful in this respect, above most other matters, to act not on impulse but conviction, to ask the guidance of the Divine Friend, to act as those who are responsible for all the great choices of our life! - C.

The act of Hiram here in sending messengers to David with timber and masons and carpenters to build a house for himself, shows how David's influence had made itself felt far and near. We are furnished with the reason of this influence (see 1 Chronicles 11:9). It was because "the Lord was with him." Thus it ever is with the Christian: "The Lord is with him." Hence his influence. Christ in us is the mighty power for a holy life and for producing a permanent impression. Men like Hiram will pay homage to this, however morally distant they may be from conversion to God. And this is the power the true Christian should seek to possess, and the influence he should wield. "And David perceived that the Lord had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel. Observe the latter part of this passage. Kings are to remember why they are kings. It is on account of God's kingdom and God's people. When they forget their relation to God, God's people, and God's work, they forget their true mission in God's world. By me kings reign." The subject should never forget the relation in which he stands to God; how much less should the king forget it! - W.

To many readers this phraseology seems simply the language of superstition, to be classed with similar language in which primitive and heathen nations are wont to attribute the triumphs of their warriors and the greatness of their kings to their tutelar and national deities. But believers in the inspiration and authority of Holy Scripture will see in this declaration an assurance of that wise and watchful care which God exercises over all men and all communities, and which is, for wise purposes, so clearly and devoutly related and recorded in the documents of Hebrew history.

I. THE QUALIFICATIONS AND THE PREPARATION OF RULERS ARE FROM GOD. The strength of character, wisdom and sagacity, firmess, justice, clemency, affability, - all qualities that make an able ruler of men, are the endowment of the supreme Lord. In the case of David we observe peculiar gifts lavishly bestowed. The same providential care is to be recognized in the long and severe discipline by which the son of Jesse was fitted for a throne. It was doubtless this preparatory training, combined with the sore experience through which the nation had passed, which rendered David's accession so popular.

II. THE JUST EXERCISE OF CIVIL POWER IS DIVINELY AUTHORIZED. The Lord having prepared David for the throne and the throne for him, the monarch proceeded to fulfil his royal duties with the happy assurance that the hearts of his people were subject to him, and with the knowledge that he was supported by faithful and powerful allies. It cannot, indeed, be said that monarchy is the favourite form of government with the Lord of all; for when he gave Israel a king it was in condescension to their infirmities. The form of government is of secondary importance, but the necessity of civil rule is written upon the constitution of man and of society. Equity, impartiality, righteousness, - these are the principles of all true moral rule, human and Divine. The governor who is guided by personal ambition, who is the prey of petty prejudices, who is given to intrigues, who rules by oppression, is no true king of men.

III. THE CONSCIOUSNESS OF A DIVINE COMMISSION GIVES POWER AND GRACE TO THE EXERCISE OF AUTHORITY. "David perceived that the Lord had confirmed him king." Thus his faith was strengthened and his courage was sustained. The man who, in the fulfilment of life's duties, cannot see beyond his own purposes and plans, is for all high intents enfeebled by this unworthy view of his life; whilst he who recognizes that he is the "minister of God," is supported by this conviction, his aims are ennobled and his influence is hallowed by it. Especially must this be the case with those whose influence and responsibility are unusually great.

IV. IF AUTHORITY IS FROM GOD, ACCOUNTABILITY IS TO GOD. Some rulers have been called to account by their fellow-potentates and some by their subjects. There is, however, danger lest the powerful should forget their inevitable responsibility. At the bar of God all kings must stand; at his throne they too must sue for mercy, when there they take their places with their subjects, as before the highest and the final tribunal. "Be wise now therefore, O ye kings: be instructed, ye judges of the earth." - T.

Here is -

I. SOMETHING ON WHICH DAVID COULD CONGRATULATE HIMSELF. He "perceived that the Lord had confirmed him king... his kingdom was lifted up on high." He observed that the first success was being satisfactorily sustained, and that his power was being felt beyond the limits of his own land. We may congratulate ourselves when we have made a good beginning, whether of school life, or of apprenticeship, or of management of affairs or official position, or of alliance with another, or of life itself; but we have greater reason for congratulating ourselves when the first start has settled down into lasting strength, has solidified and become an established success. Too often the first brilliancy proves to be nothing more than the shooting blaze of the rocket. It is well when it proves to be nothing less than the lasting light of the beacon-fire. We have also reason to congratulate ourselves when success rises so high as to attract the attention of those beyond our own circle; we are then making ourselves felt as well as known; and while a wise man will care but little for the mere breath of fame, a good man, if he be also a wise man, will care much that he is a power and not a cypher in the world.

II. SOMETHING WHICH TURNED DAVID'S THOUGHTS TO GOD. "David perceived that the Lord had confirmed him." He had shown much statesmanlike ability since he had been made king, and might have been, as we all are, under the temptation to attribute his success to his own sagacity. But he did not yield to the enemy if thus assailed. He let his prosperity direct his thoughts to him from whom cometh down every good gift. So also shall we, if the spirit of Christ be in us. We shall let all things speak to us of the Father, of his presence with us, his mindfulness of us, his love toward us, his wisdom in all his dealing with us. And we shall not permit our prosperity to do that which it has a tendency to do - elevate us in our own esteem, and hide the Divine Author of all our mercies from the view of our soul. We shall see that it, with all other experiences, turns our thoughts in reverential love to him.

III. THE TRUE ASPECT IN WHICH PROSPERITY SHOULD BE VIEWED. "His kingdom was lifted up on high, because of his people Israel," or "for his people Israel's sake' (2 Samuel 5:12). David perceived that God had exalted him, not only nor chiefly that he and his family might be distinguished, but that the nation might thereby be blessed; that he might confer on the people over whom he was to rule the unspeakable blessings of a pious and upright reign. It is an admirable thing in rulers when they "perceive" that they are lifted up for the sake of the people, and not for their own sake. It is an equally desirable if not an equally important thing that all who occupy posts of prominence and power - statesmen, magistrates, councillors, presidents, ministers, secretaries, etc. - should perceive the same truth, should regard their elevation in the same light. If God sends us prosperity, power, influence, it is not only that we may rejoice therein ourselves, but it is also, and principally, that we may use our opportunity to confer light, healing, help, hope, blessedness, on those who are less favoured than we are, and whom we can reach with our ministering hand. - C.

Our Christian life is no holiday excursion or exhilarating walk; it is an earnest battle, or rather a protracted campaign. We may be reminded here -

I. THAT THERE ARE NOTORIOUS ENEMIES WITH WHICH EVERY CHRISTIAN MAN MUST EXPECT TO FIGHT. David knew well that he would have to fight the Philistines before he could gain full possession of his throne. They were bent on disputing his power, and it was inevitable that a series of engagements would take place between the servants of Jehovah and these idolaters, "All the Philistines went up to seek David" (ver. 8). When a man becomes the servant of the great King, he knows that his spiritual adversaries will seek to slay him; or, if he does not, he soon discovers that no one is more certain to be assailed by temptations than he who has just entered the army of the living God.

1. "The world will come up against him - the various hostile influences which breathe and move in unregenerate or unsanctified society.

2. The flesh will assail him - all those impulses toward evil which are born of the lower appetites and passions.

3. The devil will seek to devour "him - the "principalities and powers," the spiritual forces which, though unseen, are strong opponents in the field.

II. THAT HE MUST CONSULT THE WILL OF GOD IN THE CONDUCT OF THE CAMPAIGN. "David inquired of God" (ver. 10); "David inquired again of God" (ver. 14); "David did as God commanded him" (ver. 16). The King of Israel was far from relying on his own generalship; and when he had succeeded so well (vers. 11, 12), his good fortune did not tempt him to presume; he still inquired of God, and acted in strict accordance with Divine direction. This spirit of inquiry and obedience must be ours also. We must not lean on our own understanding, but ask for the guidance of his Spirit, both for his direct illumination and for his help through the written Word; and when we have been victorious, we must see that the spirit of presumption is not admitted, but carefully excluded, and we must still inquire and obey.

III. THAT HE SHOULD SEEK TO INFLICT UPON THE ENEMY A COMPLETE DEFEAT. David not only smote the enemy (ver. 11), but he burnt their gods with fire (ver. 12). And again he smote and pursued them "from Gibeon even to Gazer" (ver. 16). It is our wisdom to extirpate our enemy; not only to stun but to slay the spiritual foe. It must be war a outrance or it will prove to be unsuccessful. Nothing can be more dangerous and unwise than to maintain a dubious and wavering contest with some besetting sin. We are to be conquerors, "more than conquerors," completely and thoroughly successful, as generals who not only keep possession of their ground, but drive the enemy before them and take possession of their camp, seizing or burning their goods.

IV. THAT HE MUST BE CAUTIOUS AS WELL AS COURAGEOUS. God did not allow David to fight the Philistines when he would have had to engage them at a disadvantage. He instructed his servant to adopt a plan more suited to the occasion (vers. 14, 15). We are not to expect victory from God if we are negligent of the means we take to win it. If we are obviously unequal to the task under one set of conditions, we must change them and place ourselves in more favourable ones.

V. THAT HE MUST ASCRIBE THE VICTORY TO THE DIVINE ARM. David said, "God hath broken in," etc. (ver. 11). Our spirit, if not our language, must be that of the psalmist, "Not unto us, O Lord, not unto us," etc. - C.

No sooner was David anointed than the Philistines were stirred up in opposition. This opposition arose, doubtless, from the conviction that, if he were established on the throne, he would take revenge on them for the national dishonour at the battle of Gilboa, in which Saul was slain. They therefore resolved, before his throne was consolidated, to accomplish his destruction. David's characteristic feature was, in every emergency of this kind, to east himself upon God and seek his guidance. The assurance of victory was clear and unqualified: "And the Lord said,... Go up, for I will deliver them into thine hand." The result of the battle was a great victory for Israel. Another feature in David's character was to ascribe all victory to God. "Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters." Observe, be calls himself the Lord's "hand." This is our true relation to God at all times. Ourselves and all we have are but the "hand" to be put into God's hand to use. Observe, too, that David burns the "gods" which the Philistines, in the hurry and confusion of flight, had left behind. They were no temptation to him to idolatry, but they might have been to some among his ranks; therefore every vestige of idolatry shall be stamped out and every temptation removed. In all our battles for the Lord, if we would have him with us and ensure success, every idol must be stamped out and God alone exalted. It must be Christ and Christ alone in every heart and before every eye. - W.

This is one of the many passages in the Old Testament where God is represented as presiding over and prospering the military expeditions of the Israelites. Rationalists see in such passages nothing more than evidence that the Hebrews were a warlike people, and that they, like other nations, attributed their successes in war to the intervention and favour of their Deity. But those who believe in the inspiration and authority of Scripture cannot be satisfied with such an explanation. The text suggests some reflections which may cast light upon this difficulty.

I. THERE IS A GENERAL SENSE IN WHICH JEHOVAH WAS AND IS THE LORD OF HOSTS, THE GOD OF BATTLES. It would be barbarous and absurd to suppose that the benevolent Ruler of all prefers war in itself to peace, that he takes pleasure in the carnage and agony, the bereavement and desolation, which are distinctive of war. But as all strength and valour, all foresight, skill, and patience are his gifts, to him must ultimately be traced the force, the generalship, by which victories are won.

II. THERE IS A DIVINE PROVIDENCE WHICH OVERRULES THE CONFLICTS OF THE NATIONS. There can be no question that the course of human history has been, to a large extent, governed by the wars which have occupied so much of the energy and have consumed so much of the blood and the treasure of mankind. We have read of "the fifteen decisive battles of the world." They who believe in the providential government of the world at all can scarcely refuse to believe that the warfares of the nations have been permitted and overruled for good by God. Great principles, even principles of a moral kind, have sometimes been fought upon the field of battle. Civilization and barbarism, slavery and freedom, brute force and enlightenment, have thus contended together for the mastery and the victory.

III. THERE WERE SPECIAL REASONS WHY GOD SHOULD HAVE INTERESTED HIMSELF IN THE WARS OF THE JEWS.

1. The contests between Israel and Israel's enemies were contests between a morally superior and certain morally inferior races. When wars took place between the Israelites and the Canaanites or Philistines, it is plain to every student of history that the victory of Israel was the victory of monotheism and morality over idolatry and the most flagrant and disgusting vice. The cause of Philistia was the cause of heathenism, cruelty, and pollution; the cause of David was that of comparative justice, purity, and spirituality.

2. The victories of Israel furthered the best interests of mankind. Had Israel been subjugated or annihilated, the best prospects of the human race would have been clouded with awful darkness. The independence and nationality of the Hebrews formed a distinct step forward in the march of humanity.

3. The triumphs of David were a link in that chain which led to the redemption of mankind. We cannot separate the Old Testament, historically or religiously, from the New. The kingdom and the conquests of David have relation to the kingdom and the conquests of him who was Son of David and Son of God. - T.

Explain the anxiety of the situation in which David was placed, and show what he might have done. From the point of view of the skilful general, he might have counted his forces, estimated their strength, set them on vantage-ground, drawn out a plan of battle, and, swayed by his own energy, he might have led them on to victory. But then he would only have acted as Saul had acted. He would have taken up the position of the independent sovereign, rather than that of the prince and vicegerent of Jehovah. It was important that, at the very outset of his kingly career, he should make it publicly and distinctly known that he was king only as Jehovah's servant. He could not make this known better than by "inquiring of the Lord" on the first occasion of national anxiety. It is always of great importance that we start right. But it might be said that this was only a business matter, and so quite within the power of David to arrange, and he need not "inquire of God" at all about it. That sentiment is a common, but a sadly mistaken one. It divides our life into two parts, the one of which we can manage ourselves, but for the other we need the help of God. There can really be no distinction of the "sacred" and the "secular." There can properly be no circle drawn round within which alone prayer can be acceptable. Nothing interests us that does not interest our God. "In everything, by prayer and supplication,... we may make known our requests unto him." This may be further enforced.

I. WHAT IS THE GOD-SPHERE? The difficulties into which men get, and the subtle self-seeking they manifest, when they try to make the God-sphere limited and narrow. The awakened and sincere heart is prepared to say before God -

"Take my body, spirit, soul;
Only thou possess the whole? The God-sphere is a man's whole life, his whole thought, his every interest. Nothing is too great for God to compass; nothing too small for him to use and glorify. The things we count most common - air and sunshine and rain - are his. And the things in our lives that seem most trivial fit into his great plan and should be referred to him. Illustrate from the teachings of the Apostle James, that our very "journeyings," our very "buyings and sellings," must be made dependent on the Lord's will (James 4:13-15). Modern sentiment tends to limit the sphere within which prayer is appropriate; it is assumed that it should not deal with the material world, which is under fixed law. But law is not something out beyond the control of God - or we misname him; for there is something greater than he. All laws are within the God-sphere, so we may "inquire of God" about them.

II. WHAT IS GOD'S CLAIM WITHIN HIS SPHERE? That everything shall be referred to him, and in everything his counsel and direction shall be taken. Illustrate from David's feeling of the claims of the theocracy. The entire life of the Israelitish nation being the God-sphere, absolutely everything had to be referred to him, and he recognized and punished all failures to meet his claim. By the mouth of his prophet the claim is distinctly expressed: "For all these things will I be inquired of by the house of Israel, to do it for them." This claim may be shown in detailed application to the circumstances of our lives. The kind of reference to God takes different forms for different kinds of things.

III. THE OBEDIENCE OF MEN IS BETTER TESTED BY THE LITTLE THAN BY THE GREAT. Practical observation of life proves that it is harder to do little things in a right spirit than to do great ones. Many a man stands well before mighty swords and spears, and falls before a pebble slung by a youth. Few of us can stand the serious testing of the commoner scenes and relations of our lives. Yet the Divine testings come most frequently in connection with them; and sometimes God even makes us do nothing - wait; and he watches to see whether, even concerning this, we will "inquire of him." - R.T.

The conduct of David, in directing that the idols of the Philistines should be "burned with fire," arose from the fervour of his religious feelings and his contempt for idolatrous usages. It must always be berne in mind, in reading of the warn between Israel and Philistia, that these, like other wars recorded in Old Testament history, were more social and religious than political. Isolated from surrounding nations, the people of Israel were providentially appointed to be witnesses to the one true God. Hence their repugnance to and hatred of polytheism in all its offensive and degrading manifestations.

I. IDOLATRY IS DISHONOURING TO GOD. It is the substitution of God's work for himself. Idolaters "worship and serve the creature more than the Creator, who is blessed for ever." Whether adoration be paid to the handiwork of the great Maker of all or to the workmanship of men's own hands, God is robbed of the reverence and service which are due to him alone.

II. IDOLATRY m UNREASONABLE AND VAIN. How strikingly is this portrayed in the hundred and fifteenth psalm! - "They have mouths, but they speak not," etc.; "They that make them are like unto them; so is every one that trusteth in them." It is the absurd and superstitious confidence that men have placed in idols which has rendered religion the laughing-stock of the thoughtless and superficial.

III. IDOLATRY IS DEGRADING AND DEBASING TO THOSE WHO PRACTISE IT. History abounds with proofs of this. The greater the hold which idolatry has over a nation, and the more cruel, sensuous, and capricious are the deities worshipped, the more degraded is the moral condition of the community. We know well how sunk were the Philistines and their neighbours, by reason of their religion, in the depths of vice and sin.

IV. IDOLATRY IS DOOMED TO PERISH AND TO GIVE PLACE TO A PURER AND NOBLER FAITH. David's "rough and ready" method of dealing with the Philistine "gods" was natural to his impulsive disposition. We are assured by inspired predictions that the time shall come when the idolatrous peoples, illumined by the rays of the gospel, shall of their own accord "cast their idols to the moles and to the bats." So far from the abolition of idolatry being the precursor to universal irreligion, we have every reason to believe that upon the ruins of heathenism shall be reared the stately and holy temple of Christianity, in which an enlightened and regenerated race shall offer unceasing adorations to the one God, the Father of our Lord Jesus Christ, and the Saviour of all men. - T.

It is noted that, in the excitement of their defeat the Philistines left behind them their idol-images, and that, as a wise and prudent act as well as a truly religious one, David had them all destroyed by fire. This at once made a public testimony of their vanity and helplessness, and prevented their exerting any evil influence on David's own people, whose history shows that they were very sensitive to the attractions of idolatry. "The practice of carrying images of the gods to battle was common among the nations of antiquity, and arose from the belief that there was virtue in the images themselves, and that military success would be obtained by means of them. A similar belief seems to have induced the Israelites to carry the ark of the covenant with them to battle in the days of Eli." Comparing this passage with the answering one in 2 Samuel 5:21, margin, we may assume that the images were carried as trophies to Jerusalem, and, after being exhibited there, were destroyed by fire. David's loyalty to the one God was shown in the vigorous destruction of these rival gods. This, however, must not be confounded with religious persecution. David had a recognized right to deal as he pleased with the spoils of battle; and he was in no way bound to recognize the sanctity which the Philistines might be pleased to attach to their idol-figures. Distinguish between the destruction of idol-figures and the persecution of idol-worshippers. Man is not alone. He has often to act for others, for the family, the class, or the nation. In this way David acted on this occasion. Show what idol-gods may be about now, within reach of our children, etc. We do not call them idols, but they are such if they attract and draw away from God, or push him out of his rightful place - first in heart and lip and life.

I. MAN MAY NOT INTERFERE WITH HIS NEIGHBOUR'S RELIGION. That is, not in any physical way. He may by moral forces - by argument, by persuasion, but not by force, in either private spheres of social life or public spheres of law and magistracy. And yet it has taken all the Christian ages to get this truth taught to men, and it is only half learned yet. A modern preacher says, "What a blunder persecution for religious convictions is! Has there ever been a disability put upon religious belief, has there ever been a persecution short of absolute extermination, that has not strengthened the faith it was meant to discourage? Persecution drives men in upon their convictions - makes them hold more firmly by their principles." Yet we must as clearly see that we are held responsible for our neighbour's religion, so far as the use of moral forces is concerned. The sense of this responsibility is the impulse of all missionary labour. We must preach Christ's kingdom, and with all moral suasion "compel them to come in."

II. MAN MAY KEEP HIS NEIGHBOUR'S RELIGION FROM INTERFERING WITH HIS. And in resisting he may find it necessary to use physical forces. David would not have been justified in going to Philistia and burning other people's idols. Had he done so, he would have been very properly resisted. But when these idols were left behind, as the spoil of the victors, he was quite justified in destroying them, and so preventing them from becoming a snare to his people. Apply to the agencies of moral and religious mischief in our day, such as evil literature, self-indulgent pleasures, infidel maxims, etc. We are bound in our loyalty to God to keep these away - to take them and burn them, if need be, and so keep them away from our children and our servants. We should realize that, if the day of idolatrous images is passed, things - artistic things, symbolic things, literary things - may and often do become the most fascinating and degrading idol-forces. - R.T.

The utter discomfiture of the Philistines and the victory of Israel had filled the former with alarm, and a second attempt was made against Israel. David again cast himself upon the Lord. This time the mode of attack by David was, at the command of God, to be varied. The attack was not forbidden, but, instead of advancing against the Philistines openly. David was to strike off in such a direction as to turn their flank and to come upon them from the front of the mulberry trees or baca bushes. An important spiritual truth underlies this part of the narrative. In this second attack it would only have been natural that David should have adopted the same mode as before, especially when his plans had met with such success. But, however right and in every respect preferable that course might have appeared, it was not God's way. God will have his people entirely dependent upon himself, and not upon past experiences. The manna gathered to-day will not do for to-morrow. It must be gathered each day afresh. The successful way in the past may not be his way in the future, and must never be relied on. It is not past dealings or ways with us; it is himself. The look of the soul in every step must be upward. I must put nothing - not even God's past ways with me in life - between my soul and him. It must be God, and God alone, all the way. And "the sound of going in the tops of the mulberry trees," as the sign of God's leading, is not without meaning. It indicates still the upward look. The sign was to come from above. There the eye and the ear too were to be directed. It was nothing in itself, any more than any ordinance or means of grace. It was an "outward sign" of an "inward" and deeper reality - God; "God is gone forth before thee to smite the host of the Philistines." The breeze of wind moving the tops of the mulberry trees was the vehicle of the Holy Spirit - God's presence going before, which is at all times the Christian's safety, strength, and victory. - W.

In his frequent contests with the Philistines. David was assured of the constant support and guidance of the God of hosts. The king sought the honour of his God, and God prospered the exploits of his servant. On the occasion referred to in this passage, Divine wisdom is said to have directed the strategy of the army of Israel, to have indicated the moment of assault, and to have assured the warriors of certain victory. The signal was, strange to say, "a sound of going in the tops of the mulberry trees." This incident has usually been regarded as indicative of the tokens of the Divine presence accorded to such as are engaged in the spiritual service of their God. We are reminded of ?

I. THE POWERLESSNESS AND INSUFFICIENCY OF MEN FOR THE SPIRITUAL CONFLICT. Christians have a warfare to wage against foes many and mighty, and for this warfare their native resources are inadequate, scanty, and feeble. If we know ourselves we must needs look above, to the Strong for strength, to the Wise for wisdom.

II. THE GRACIOUS TOKENS OF A DIVINE PRESENCE AND CO-OPERATION. The "sound of going" told David that God was near - was on his side. God's people are never left without indications of the Divine presence, and these assure them that they are not alone, that the "Lord of hosts is with them." Sometimes by events in his providence, sometimes by lessons from his Word, sometimes by the suggestions of his Spirit, he gives his people to understand, in the hour of their need and helplessness, that he is on their side.

III. THE DIVINE SIGNAL FOR HIS PEOPLE'S ACTION. As we have not only to know but also to do God's will, we need not only revelation of truth but summons to practical service. God gives his soldiers the watchword, the signal to advance. Then is the moment to "go forward," to repel and to defeat the foe. "If God be for us, who can be against us?" It is well that we should not run before the word is given; yet it will not do to tarry when he directs us to advance.

IV. THE OMEN AND PRESAGE OF TRUE VICTORY. When the sound of going was beard in the tree-tops, it was as the movement of angels' wings; the mighty rushing was as the tramp of the host of God, the earnest of victory to David's arms. If the Lord our God goes forth with us to the spiritual war, we shall surely overcome. Ours shall be the victory of faith, even that which overcometh the world. - T.

The circumstances connected with the second enterprise of the Philistines are more fully detailed; and it seems the design of the chronicler to remind us that, in answer to prayer and dependence, God may not only give a general approval, but also minute and careful directions, and such as may involve waiting on him and watching for the right situation and the right moment. In some manifest and impressive way the Divine presence would be declared, and the Divine will made known. Often God finds it necessary to teach his people that he must be waited for as well as waited on. A sound as of marching or stepping would presently be heard; it would be a rustling of the leaves of the bach trees, as if a wind were passing through them; and this would be the sign that the heavenly host had come to assure the victory; and immediately upon hearing this sign, David was to act with vigour; he was to "bestir himself," or be sharp. "The sound of a going in the tops of the trees" had a double significance. It was the sound of the viewless march of "the Lord going out before him to smite the host of the Philistines." It was the sound of God going forth to smite their gods, even as he smote the gods of Egypt (comp. Psalm 29:4).

I. THE DIVINE PRESENCE RESPONDS TO MAN'S DEPENDENCE AND PRAYER. To his dependence, which is the appropriate state of mind and feeling. To his prayer, which is the appropriate mode of expressing the right feeling. That which shuts a man's door against God is self-confidence. If a man feels that he can "go the warfare at his own charges," he does not need God, and God can but leave him alone to learn the lesson of his own self-impotence. The assurance on which the dependent man may rest is this: "To that man will I look, and with him will I dwell, who is humble, and. contrite of heart, and trembleth at my word." If we but win and maintain this right attitude, then we may have perfect confidence that God is with us, although the confidence may be more a matter of faith than of feeling. God was really with David, though the sensible sign of his presence did not come until, when the wind was still, there was that suggestive "sound of a going in the tops of the mulberry trees."

II. THE DIVINE PRESENCE MAY BE RECOGNIZED ONLY IN RESULTS. It sometimes seems right to God to make us go quite through our working-time only holding the faith of his presence and hell), and not in any way aided by sensible signs. But such faith is a practical inspiration and strength. It is "the substance of things hoped for, the evidence of things not seen." Sometimes the issues and results plainly show that God was with us; and the final issues of life will have this for the conviction they seal: "It was a good way wherein the Lord our God led us.

III. THE DIVINE PRESENCE MAY BE RECOGNIZED IN CONSCIOUS STRENGTH FOR DUTY. This truth is effectively illustrated in St. Paul (2 Corinthians 12:7-9). He was taught to see God with him just in this, that strength was made perfect in his weakness." In view of the practical character of our life, it is a more important thing to have strength for doing than, without strength, mere comfort of feeling. And yet men yearn most for sensible signs, and undervalue the inward strengthenings.

IV. THE DIVINE PRESENCE MAY BE INDICATED BY GRACIOUS SIGNS. As in the case of our Lord at his baptism and at his transfiguration. Also in his great agony in Gethsemane, there appeared an "angel from heaven, strengthening him." On several occasions of St. Paul's life he was favoured with special visions. With the pious servant of God we may say, "The best of all is that God is with us;" but we may also ask for the comforting sense of that presence through the aid of gracious signs. And God will grant these, both for our own sakes and for the sake of others who may be blessed through us. While watchful against extravagance and superstition, we ought not to deny the truth of visions and signs and Divine communications granted nowadays to God's people. There might well be a fuller expectancy of direct dealings with dependent and prayerful men, manifest Divine leading by inward impulse, and providential direction, and signs plain enough to sensitive souls. - R.T.

David, notwithstanding his follies and sins, was "the man after God's own heart." Devout, obedient, diligent, courageous, he was eminently adapted both to govern the nation, to lead the army, to promote the revival of true religion. Providence exalted him to a lofty position and enabled him to adorn the station to which he was raised. Hence so large a part of the historical books of the Old Testament are occupied with the events of his reign; and hence he is so frequently alluded to in the national annals, and so often quoted both by our Lord and by his inspired apostles.

I. DAVID'S FAME. It was the fame of:

1. A successful warrior. A man of war from his youth, he owed his throne to his valour and generalship.

2. A powerful king. When he wielded the forces of a nation, God gave him victory over many enemies.

3. A pious man. His steadfastness in worshipping the true God, his liberality in providing for the services of the sanctuary, his habitual devotion, all were well known, and stamped David as a truly religious man.

4. A sacred poet and musician. It is as" the sweet singer of Israel" that he is held in lasting remembrance, and remembered with gratitude both widespread and sincere.

II. DAVID'S FEAR.

1. His subjects held him in honour and had respect to his righteous laws.

2. His officers and troops were devoted to his person and obeyed his authoritative behests.

3. Traitors stood in awe of his vigour, promptness, and power.

4. His alliance was sought by neighbouring nations, who dreaded to have him as an enemy, and who courted his friendship.

5. His foes feared him, for he defeated their armies and held themselves in subjection and tribute.

PRACTICAL LESSONS.

1. All greatness is from God, to whom all praise is due.

2. The great are responsible for the use of their power to him who is "King of kings and Lord of lords." - T.