The consolation was tasted by David; the excitement was shown by Saul.

I. CONSOLATION. We are not surprised to learn that David, when driven from his house by the deadly malice of the king, betook himself to the prophet Samuel at his residence in Ramah. In reporting the treatment he had received to the venerable prophet, he reported it to God, whose authority was represented by Samuel. The path of his life seemed to be blocked by the undeserved ill will of Saul. Was there any further instruction for him from the Lord? There is no evidence that Samuel had held any communication with David from the time of his visit to Bethlehem to anoint the young shepherd; but it may be assumed that he had kept a watchful eye on his career, and prayed much for a youth with so great a destiny. Some painter ought to show us their meeting: the aged prophet, his countenance traced with sorrow for his own unworthy sons, and not less for the untoward career of Saul, receiving with outstretched arms and ready sympathy the fugitive David, in the very perfection of his gallant youth, yet coining with weary steps and dejected visage. The old man took the young chief to shelter with him in Naioth, where was a settlement of prophets - a group of dwellings where servants of God lived in retreat and cultivated sacred song and fraternal fellowship. David was not to tarry long in such a refuge, but it was good for him to visit it. It solaced and strengthened his spirit in God. Undisturbed by the jealousies of the court and the dangerous frenzy of the king, surrounded by an atmosphere of devotion, mingling not merely with aged seers like Samuel, but also with young men of his own age whose time was spent in sacred study and brightened with music and song, David must have been in his best element. He was a good soldier, and happy at the head of his troops, charging the Philistines. But he was still more a thinker, a poet, a minstrel, a prophet, a man of fervent spirit toward God, and so must have been happier in the goodly fellowship of the prophets at Naioth than in the rush of battle and the pride of victory. There is no record of the words of consolation and counsel which Samuel spoke to him; but doubtless we have traces and echoes of them in those psalms in which David has discussed the afflictions of the servants of Jehovah, and sung of their ultimate deliverance and reward. Psalm 59. is traditionally ascribed to the period when the armed men sent by Saul surrounded David's house to put him to death. As it is highly artificial in structure, it can hardly have been composed on the spur of the moment. Very probably it was written at Naioth while the impression of the danger was fresh, and was sung among the prophets there. In the case of David we read of no agitation or excitement. It would be little surprising if he, fleeing for his life, had been overcome by emotion when he found himself in safeguard. But all we read of his bearing is rational and calm.

II. EXCITEMENT. It was in the servants of Saul, and subsequently in Saul himself, that a religious excitement appeared. Three successive bands were despatched by the king to seize his son-in-law, but with a strange result. As each band saw the venerated Samuel stand forth at the head of the prophets, they feared to do violence to one under such august protection. Nay, more; the spiritual enthusiasm of the prophets communicated itself to them and overmastered them, so that they forgot their errand and joined in the burst of holy song. King Saul himself, provoked by the failure of his emissaries, went to Naioth, and he was more completely overpowered than they. We have seen already that his temperament was exceedingly amenable to the impressions of music and song. We remember how he had flung himself among the prophets in the very outset of his history; and although sadly deteriorated in character, he still retained his early sensibilities. Indeed, through the very disorder of his faculties he had become more susceptible than ever of religious excitement; so when he reached Naioth he was quite beyond himself. The spiritual electricity of the place was too much for him, and he fell into a very paroxysm of enthusiasm. At first when, on the way to Naioth, he lifted his voice m some sacred chant, it was well, and the historian does not hesitate to say that "the Spirit of God was upon him." But at Naioth he behaved like a fanatical devotee of some heathen god, or a wild dervish of the East. He threw off his royal tunic, and after long and exhausting exercise of body and spirit lay in nothing but his under dress, prone and probably motionless, on the ground for "all that day and all that night." But though "among the prophets," he was not of them. It was a mere fit of fervour soon to pass away. The heart of Saul was by this time hopelessly "jangled and out of tune." The subject of temporary religious excitement needs to be carefully thought out and discreetly handled. But it can never be fully explained - at all events not till more is known of the action of the nervous system, and till more light falls on the mysterious question of contagious emotion and imitative cerebral stimulation. One or two things, however, are plain enough, and deserve to be noted; e.g. -

1. There is a religious excitation which carries with it no moral influence whatever. It is not feigned or insincere. He who is the subject of it is really lifted up or carried along as with a rush of earnest feeling. He cries for mercy; he prays with strong supplication; or he sings of pardon and of unutterable joys. His emotions are all aglow, and his brain is stirred to unusual activity. This occurs the more easily if one who is constitutionally accessible to such gusts of feeling falls among others who are much in earnest. He finds himself where prayers burst forth from importunate souls, and hymns are sung with a swing of enthusiasm. At once he feels as those around him do. Yet there is no change of his moral nature; he is merely a person of susceptible or imitative constitution, who has caught the contagion of religion from others, yet has not come, and may never come, to repentance. It is not for a moment to be denied that in many cases a real moral and spiritual change is produced in the midst of much excitement; but the excitement is only an accompaniment of the change - perhaps necessary for some minds, but always fraught with some degree of danger. The only thing of lasting value is the exercise of conscience, and the turning of the affections and will to God in Christ.

2. The degree in which new religious emotion overpowers the body is generally proportioned to the previous ignorance of the mind, or its estrangement from God. David at Naioth fell into no frenzy, lay in no swoon, because he was a man of God, and devout feeling flowed through him unimpeded, found in him a congenial heart. But Saul had been in an evil mood; envy and murder were in his breast. So, when a pure and sacred impulse came upon him, it met resistance; and there were bodily manifestations which, far from being marks of grace, were signs of a moral state at variance with the Spirit of God. This case should teach caution in ascribing any religious value to prostrations, trances, and long fasts. These things most frequently recur in cases of a morbid hysterical temperament, or in very ignorant persons who are disturbed and terrified, or in instances where religious feeling, suddenly flowing in on unprepared minds, encounters obstinate obstruction. When the mind is thoughtful and refined, or when the heart is gentle and open to any good influx, religious fervour seldom causes any disorder in the nervous system or the physical constitution. We may be reminded here that David could show no small excitement, for he danced before the ark in the sight of all Israel (2 Samuel 6:14). True; but in all the enthusiasm of that great occasion King David was sober minded and self-possessed. He had good reasons for leading the sacred processional dance, as may afterwards be shown; but, far from giving way to excitement, or losing his senses like Saul, he went calmly through the duties of an eventful and fatiguing day. He offered burnt offerings and peace offerings. Then he blessed the people, causing provisions to be distributed among them. And after all this "David returned to bless his house." Such is the enthusiasm we desire. To be full of joy before the Lord, but at the same time to be of a healthy mind, ready for public or private duty hour by hour. But we see no good in nervous excitement or hysterical ecstasy. When we consider that the Bible is a collection of Eastern books, and that the East has always been the home of strange religious extravagances, we recognise in the well balanced sobriety of mind which pervades the Bible a new proof of its Divine inspiration. It takes notice of the varied phenomenal effects of strong religious feeling on the human frame; it tells of long prostrations, excited movements, and prophetic trances; but it always attaches moral significance and value not to such abnormal conditions, but to the effects which appear and remain in character and life. The greatest of all, the Man Christ Jesus, the Lord whom we are to love and follow, is shown to us full of a sublime enthusiasm, but full at the same time of meekness and of wisdom. The Scriptures teach us to be calm and fervent, fervent and calm. If rushes of devout emotion come upon us, be it so. If men who have no faith call us fanatical and mad, be it so. Such men said of our Master, "He rageth, and hath a demon;" and of Paul, "Thou art beside thyself." But let the evidence of our Christian faith and principle be found not in any moods of excitement, but in the moral excellence we exhibit, the fruit of the Spirit we bring forth. So shall we find consolation and strength when others only expose their weakness; and every pause at Naioth, or the place of prayer and holy fellowship, will brace our spirits for the trials that must yet befall us before we are perfected. - F.

In this passage there is a minute account of an appalling danger to which David was exposed.

I. GOD'S SERVANTS ARE FREQUENTLY EXPOSED TO ALARMING DANGERS.

1. This danger came at an unexpected time. David was now the king's son-in-law, a great hero in the eyes of the nation, and beloved by all the people, and yet Saul thirsted for his blood.

2. This danger proceeded from a powerful enemy. Saul was himself a formidable antagonist, but he also had many servants, watching to do his bidding.

3. The danger assumed an alarming aspect. The king's assassins had tracked David's steps to Gibeah, and surrounded the palace, and apparently guarded every way of escape. The dangers to which David was exposed are typical of the dangers that beset God's servants now. We are surrounded by dangers ovary moment. Many dangers arise from natural onuses. Many dangers arise from spiritual influences: personal habits, social engagements, and Satanic agency.

II. GOD'S SERVANTS ARE FREQUENTLY WARNED OF APPROACHING DANGER. Before God destroyed the old world He warned Noah, and commanded him to prepare an ark for himself and family. Before God destroyed Sodom and Gomorrah He revealed His purpose to Abraham, and warned Lot of the impending danger. Before Herod sent forth to day all the children that wars in Bethlehem God warned Joseph in a dream, not to return to his own country. Before Saul had completed his plan far the murder of David, "Michal, his wife, told him saying: If thou save not thy life tonight, tomorrow thou shalt be slain."

1. David's warning came from different sources. Jonathan and Michal warned David. Intimation of approaching danger comes in many ways. By dreams, suggestions, and Divine impulses. God speaks clearly by His word, earnestly by His son, and constantly by His Spirit.

2. David's warning demanded immediate attention.

3. David's warning led to decisive action. He listened to his wife and saved his life. Our safety depends upon decisive action.

III. GOD'S SERVANTS ARE FREQUENTLY DELIVERED FROM IMPENDING DANGERS. The context shows that God delivers His servants in four ways.

1. By friendly mediation. Jonathan's prudent and persuasive intercession softened the king's obduracy. God can touch the hearts of our bitterest enemies.

2. By personal watchfulness. Saul had made the most solemn profession of reconciliation; but David kept his eye upon Saul's javelin, while his fingers were upon his own harp. The enemy of our souls never slumbers; whether we watch or not, he watches.

3. By conjugal fidelity. Saul gave David Michal "to be a snare to him," but she proved a protector. "The devil is sometimes outshot with his own bow."

4. By Divine interposition. The path marked out for David was dark and dangerous, but God saw him, led him, and defended him.

(J. T. Woodhouse.)