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needed David take a sword of his own? his enemy's sword shall serve his purpose when he has occasion for one. God is greatly glorified, when his proud enemies are cut off with their own sword, aud he makes "their own tongues to fall upon them," Psalm lxiv. 8. David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he "spoiled, and made a shew of them openly," Col. ii. 15. and we through him are 66 more than conquerors.'

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CHAPTER XVIII.

In the close of the foregoing chapter we left David in triumpli; now in this chapter we have, 1. The improvement of his triumphs; he soon be canie (1.) Saul's constant attendant, ver. 2. (2.) Jonathan's covenant friend, ver. 1, 3, 4. (3.) The darling of his country, ver. 5–7, 16. 2. The allays of his triumphs. This is the vanity that accompanies even a right work, that "for it a man is envied," Eccles. iv. 4. So David was by Saul. (1.) He hated him, and sought to kill him himself, ver. 8-11. (2.) He feared him, and contrived how he might have some mischief done him, ver. 12-17. Proposed to marry his daughter to him; but, 1. Balked him of the eldest to provoke him, ver. 19. and, 2. Gave him the younger upon conditions which would endanger his life, ver. 20-25. But David performed his conditions bravely, ver. 26, 27. and grew to be more and more esteemed, ver. 28-30. Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.

VER. 16. "But all Israel and Judah loved David, because he went out and came in before them."]-David in his name signifies loving or beloved; and it is evident that he was of a loving tender nature, and was highly beloved by the people; in which respect he was a type of Christ, who is our spiritual David, and is loving in his nature, whose heart is made of tenderness, and whose bowels melt with love to his people, whom he loves as his jewels, his spouse, and portion; which is seen in his dying, bleeding, and making atonement for them with his own precious blood; likewise in relieving them by his presence, supporting them by his grace, upholding them by his strength, sanctifying them by his Spirit, and receiving them into glory and he is likewise beloved by them, because he leads them safe and goes out before them; therefore there is no name so dear, no person so desirable, no perfections so glorious as those that shine in him: O he is the abstract of

praise, the object of delights, the fulness of perfection, the fountain of bliss, the sum of sweetness, the glory of all desires, the "chiefest of ten thousand;" none to be compared with him, nor to be desired like unto bim. As Judah and Israel loved David as the centre of their affections; so the spiritual Israel of God love the Lord Jesus, who was David's spiritual antitype, as the fixed centre of their desires, and as their glorious King.

Ver. 18. "That I should be son-in-law to the king?"] -Observe how humbly David speaks of himself; "Who am I! a poor man and lightly esteemed!" David had as much reason as any man to value himself: he was of an ancient and honourable family of Judah, a comely person, a great statesman and soldier; his atchievements great, for he had won Goliath's head and Michal's heart: he knew himself destined by the divine counsels to the throne of Israel, and yet, "Who am I! and what is my life!" Note, It well becomes us, however God has advanced us, always to have low thoughts of ourselves: "He that humbleth himself shall be exalted." And if David thus magnified the honour of being "son-in-law to the king, how highly then should we think of it to be sons to the King of kings? Behold what manner of love the Father has bestowed upon us!" Who are we that we should be thus dignified!

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CHAPTER XIX.

Immediately after David's marriage, which one would have hoped might have entitled him to Saul's good affection, we find his troubles coming upon him faster than ever, and Saul's enmity to him the cause of all. His death was vowed, and four escapes of his from the hurtful sword of Saul we have an account of in this chapter. The first by the prudent mediation of Jonathan, ver. 1-7. The second by his own quickness, ver. 8-10. The third by Michal's fidelity, ver. 11-17. The fourth by Samuel's protection, and a change for the present wrought upon Saul, ver. 18-24. Thus God has many ways of preserving his people. Providence is never at a loss.

VER. 24. "Is Saul also among the prophets?"]That is, Saul was possessed with the true spirit of prophecy before he came to the place. One would have thought so ill a man as he had been in no danger of being turned into a prophet; yet when God will take this way of protecting David, even Saul is no sooner come (as bishop Hall expresses it) within smell of the smoke of Naioth, but he pro

phecieth, as his messengers did, ver. 23. He stripped off his royal robe and warlike habiliments, because they were either too fine or too heavy for his service, and fell into a trance, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the rage of the new testament Saul, by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying: this for a day, that for ever. Note, many have great gifts, and yet no grace: they prophecy in Christ's name, and yet are disowned by him, Matt. vii. 22.

CHAPTER XX.

David having several times narrowly escaped Saul's fury, begins to consider at last, whether it was not necessary for him to retire into the country, and to take up arms in his own defence. But he will not do so daring a thing without consulting his faithful friend Jonathan; how that was done, and what passed between them, we have an account in this chapter, where we have as surprising instances of supernatural love, as we had in the chapter before of unnatural hatred. (1.) David complains to Jonathan of his present distress, and engageth him to be his friend, ver. 1-8. (2.) Jonathan faithfully promiseth to get and give him intelligence how his father stood affected to him, and renews the covenant of friendship with him, ver. 9-23. (3.) Jonathan, upon trial, finds, to his grief, that his father was implacably enraged against David, ver. 21-34. (4.) He gives David notice of this, according to the appointment between them, ver. 35--42.

VER. 23. "And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever."-In these words Jonathan declares his fidelity to David: if there be "good towards thee," I will "shew it thee," that thou mayest be easy, ver. 12, If evil, I will "send thee away," that thou mayest be safe, ver. 13. and thus would help to deliver him from the evil, if it were real, and from the fear of evil if it were but imaginary. For the confirmation of this promise he appeals to God, first, as a witness, ver. 12. O Lord God of Israel, thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. Secondly, as a judge. "The Lord do so, and much more, to Jonathan," ver. 13. if I deal deceitfully, or break my word with my friend: he expresses himself thus solemnly, that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us,

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that we might have "strong consolation," Heb. vi. 17, 18. Jonathan adds to his protestations his hearty prayers, "The Lord be with thee," to protect and prosper thee, "as he hath been formerly with my father," though now he be withdrawn. This intimates his belief, that David would be in his father's place, and his good wishes that he might prosper in it, better than his father now did.

Ver. 41. "And they kissed one another, and wept one with another, until David exceeded."]-Which shewed the strength and ardency of each other's affection, in which we have Jonathan's faithful performance of his promise, to give David notice of the success of his dangerous experiment. He went at the time, and to the place, appointed, ver. 35. within sight of which he knew David lay hid; sent his footboy to fetch his arrows, which he would shoot at random, ver. 36. gave David the fatal signal, by shooting an arrow beyond the lad, ver. 37. "Is not the arrow beyond thee?" That word (beyond) David knew the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and finding the coasts clear, and no danger of a discovery, he presumed upon one minute's personal conversation with David, after he had bid him flee for his life.

The parting of these two friends was most sorrowful, who, for ought appears, never came together again but once, and that was by stealth," in a wood," chap. xxiii. 16. First, David addressed himself to Jonathan with the reverence of a servant, rather than the freedom of a friend; he "fell on his face to the ground, and bowed himself three times," as one deeply sensible of his obligations to him for the good services he had done him. Secondly, they took leave of each other with the greatest affection imaginable, with kisses and tears, they wept on each other's neck "till David exceeded," ver. 41. The separation of two such faithful lovers was equally grievous to them both, but David's case was the more deplorable; for, when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's; or, perhaps it was be cause his temper was more tender, and his passions stronger. Thirdly, they referred themselves to the covenant of friendship that was between them, both of them comforting themselves with that, in this mournful separation, "we have sworn both of us in the name of the Lord," for ourselves and our heirs, that we and they will be faithful and kind to each other, from generation to generation. Thus, while we are

at home in the body, and absent from the Lord, this is our comfort, that he has "made with us an everlasting cove-. nant."

CHAPTER XXI.

David has now quite taken leave, both of Saul's court, and of his camp; has bid farewel to his beloved Jonathan; and, from henceforward, to the end of this book, he is looked upon, and treated as an outlaw, and proclaimed a traitor; we still find him shifting from place to place for his own safety, and Saul pursuing him. His troubles are very parti cularly related in this and the following chapters, not only to be a key to the psalms, but that he might be as other prophets, an example, to the saints in all ages, "of suffering affliction and of patience;" and, especially, that he might be a type of Christ, who, being anointed to the kingdom, "humbled himself, and was therefore highly exalted." But the example of the suffering Jesus was a copy without a blot, that of David was not so, witness the records of this chapter, where we find David in his flight, 1. Imposing upon Ahimelech, the priest, to get from him both victuals and arms, ver. 1-9. 2. Imposing_upon Achish, king of Gath, by feigning himself mad, ver. 10-15. Justly are troubles called temptations, for many are by them drawn into sin.

VER. 2-9. "And David said unto Ahimelech, the priest, the king hath commanded me a business."]-Observe David, under a pretence of being sent by Saul upon public service, solicits Abimelech to supply his present wants, ver. 2, 3. Here David did not carry it like himself, he told Ahimelech a gross untruth, that Saul had ordered him business to dispatch, that his attendants were dismissed to such a place, and that he was charged secrecy, and therefore durst not communicate it, no not to the priest himself. This was all false: what shall we say to this? The scripture doth not conceal it, and we dare not justify it it was ill done, and proved of ill consequence; for it "occasioned the death of the priests of the Lord," as David reflected upon it afterwards with regret, chap. xxii. 22. It was needless for him thus to dissemble with the priest, for, we may suppose, if he had told him the truth, he would have sheltered and relieved him as ready as Samuel did, and I would have known the better how to advise him, and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he

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