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The History of Israel Under Samuel, Saul, and David,
to the Birth of Solomon

CHAPTER 12

David at Nob - Observed by Doeg - Flight to Gath - David feigns Madness - The Cave of Adullam - Shelter in Moab - Return to the land of Israel - Jonathan's Last Visit - Persecutions by Saul.
(1 SAMUEL 21-23)

AMIDST the many doubts which must have beset the mind of David, one outstanding fact, however painful, was at least clear. He must henceforth consider himself an outlaw, whom not even the friendship of a Jonathan could protect. As such he must seek some shelter - best outside the land of Israel, and with the enemies of Saul. But the way was far, and the journey beset by danger. On all accounts - for refreshment of the body, for help, above all, for inward strengthening and guidance - he would first seek the place whither he had so often resorted (1 Samuel 22:15) before starting on some perilous undertaking.

The Tabernacle of the Lord was at that time in Nob, probably the place that at present bears a name which some have rendered "the village of Esau" (or Edom) - reminding us of its fatal celebrity in connection with Doeg the Edomite. The village is on the road from the north to Jerusalem - between Anathoth and the Holy City, and only about one hour north-west from the latter. Here Ahimelech (or Ahiah, 1 Samuel 14:3), the great-grandson of Eli, ministered as high-priest - a man probably advanced in years, with whom his son Abiathar (afterwards appointed high-priest by David, 1 Samuel 30:7) was, either for that day or else permanently,*  conjoined in the sacred service.

* It is thus that we explain the notice in Mark 2:26. This would also account for Abiathar's flight on the first tidings of his father's death (1 Samuel 22:20), whereas the other priests would deem themselves safe, and so fall into the hands of their murderer.

Nob was only about an hour to the south-east of Gibeah of Saul. Yet it was not immediately on parting with Jonathan that David appeared in the holy place. We can readily understand that flight along that road could not have been risked by day - nor, indeed, anywhere throughout the boundaries of the district where Saul's residence was. We therefore conclude that David lay in hiding all that night. It was the morning of a Sabbath when he suddenly presented himself, alone, unarmed, weary, and faint with hunger before the high-priest. Never had he thus appeared before Ahimelech; and the high-priest, who must, no doubt, have been aware of dissensions in the past between the king and his son-in-law, was afraid of what this might bode. But David had a specious answer to meet every question and disarm all suspicion. If he had come unarmed, and was faint from hunger, the king's business had been so pressing, and required such secrecy, that he had avoided taking provisions, and had not even had time to arm himself. For the same reasons he had appointed his followers to meet him at a trysting-place, rather than gone forth at the head of them.

In truth, David's wants had become most pressing.*  He needed food to support him till he could reach a place of safety. For he dared not show himself by day, nor ask any man for help. And he needed some weapon with which, in case of absolute necessity, to defend his life. We know that it was the Sabbath, because the shewbread of the previous week, which was removed on that day, had to be eaten during its course.

* The whole history tends to show that David was alone, alike in Nob and afterwards in Gath, though from Mark 2:25, 26, we infer that a few faithful friends may have kept about him to watch over his safety till he reached the border of Philistia.

It affords sad evidence of the decay into which the sanctuary and the priesthood had fallen, that Ahimelech and Abiathar could offer David no other provisions for his journey than this shewbread; which, according to the letter of the law, only the priests might eat, and that within the sanctuary (Leviticus 24:9). But there was the higher law of charity (Leviticus 19:18), which was rightly regarded as overruling every merely levitical ordinance, however solemn (comp. Matthew 12:5; Mark 2:25). If it was as David pretended, and the royal commission was so important and so urgent, it could not be right to refuse the necessary means of sustenance to those who were engaged on it, provided that they had not contracted any such levitical defilement as would have barred them from access to the Divine Presence (Leviticus 15:18). For, viewed in its higher bearing, what were the priests but the representatives of Israel, who were all to be a kingdom of priests? This idea seems indeed implied in the remark of David (21:5): "And though the manner" (the use to which it is put) "be not sacred, yet still it will be made" (become) "sacred by the instrument," - either referring to himself as the Divine instrument about to be employed,*  or to the "wallet" in which the bread was to be carried, as it were, on God's errand. By a similar pretense, David also obtained from the high-priest the sword of Goliath, which seems to have been kept in the sanctuary wrapt in a cloth, behind the ephod, as a memorial of God's victory over the might of the heathen. Most important of all, David, as we infer from 22:10, 15, appears to have "inquired of the Lord," through the high-priest - whatever the exact terms of that inquiry may have been. In this also there was nothing strange, since David had done so on previous occasions, probably before entering on dangerous expeditions (22:15).

* The passage in the Hebrew is very difficult. The word which we have rendered "instrument" is applied to human instrumentality in Genesis 49:5; Isaiah 13:5; 32:7; Jeremiah 50:25; comp. also Acts 9:15.

But already David's secret was betrayed. It so happened in the Providence of God, that on this special Sabbath, one of Saul's principal officials, the "chief over the herdsmen," was in Nob, "detained before Jehovah." The expression implies that Doeg was obliged to remain in the sanctuary in consequence of some religious ceremony - whether connected with his admission as a proselyte, for he was by birth an Edomite, or with a vow, or with some legal purification. Such a witness could not be excluded, even if David had chosen to betray his secret to the priest. Once committed to the fatal wrong of his falsehood, David had to go on to the bitter end, all the while feeling morally certain that Doeg was his enemy, and would bring report of all to Saul (22:22). His feelings as connected with this are, as we believe, expressed in Psalm 7. *

* The Psalm evidently refers to the time of Saul's persecutions. On this point critics are almost unanimous. Most of them, however, take the word "Cush" as the name of a person (though it nowhere else occurs), and date his otherwise unknown "report" in the period between 1 Samuel 24 and 27 (comp. 26:19). But I regard the term "Cush" - the Cushite, Ethiopian - as an equivalent for "Edomite," and explain the expression "the Benjamite," as referring to Doeg's identification (as a proselyte) with the Benjamites, and his probable settlement among them, as evidenced by 1 Samuel 22:7, 9. The Rabbis have a curious conceit on this point, which, as it has not been told by any previous critic, and is incorrectly alluded to by Delitzsch and Moll, may here find a place. It occurs in Sifre 27 a, where the expression, Numbers 12:1, is applied to Zipporah, it being explained that she is called "a Cushite" (Ethiopian), because, as the Ethiopian differed by his skin from all other men, so Zipporah by her beauty from all women. Similarly the inscription, Psalm 7:1, is applied to Saul, the term Cush, or Ethiopian, being explained by a reference to 1 Samuel 9:2. On the same principle, Amos 9:7 is accounted for, because Israel differed from all others, the Law being given to them only, while, lastly, the Ebed-melech, or servant of the king, in Jeremiah 38:7, is supposed to have been Baruch, because he differed by his deeds from all the other servants.

At first sight it may seem strange that on his further flight from Nob, David should have sought shelter in Gath, the city of Goliath, whom he had killed in single combat. On the other hand, not only may this have been the place most readily accessible to him, but David may have imagined that in Gath, especially, the defection of such a champion from the hosts of Saul would be hailed as a notable triumph, and that accordingly he would find a welcome in seeking its protection. The result, however, proved otherwise. The courtiers of Achish, the king, - or, to give him his Philistine title, the Abimelech (my father king) of Gath (comp. Genesis 20:2; 26:8) - urged on him the high position which David held in popular estimation in Israel, and his past exploits, as presumably indicating what not only his real feelings but his true policy towards Philistia must be, however differently it might suit his present purpose to bear himself (comp. 1 Samuel 29:3-5). The danger which now threatened David must have been very great. In fact, to judge from Psalm 56:1, the Philistine lords must have actually "taken" him, to bring him before Achish, with a view to his imprisonment, if not his destruction. We are probably warranted in inferring that it was when thus led before the king, and waiting in the court before being admitted to the audience, that he feigned madness by scribbling*   on the doors of the gate, and letting his spittle fall upon his beard. The device proved successful. The Philistine lords with true Oriental reverence for madness as a kind of spiritual possession, dared not harm him any more; while Achish himself, however otherwise previously disposed (comp. 27:2, 3), would not have him in his house, under the apprehension that he might "rave against"**  him, and in a fit of madness endanger his life.

* The LXX., by a slight alteration in the Hebrew lettering, have rendered it "beating" or "drumming."

** Instead of, "that ye have brought this fellow to play the madman in my presence" (21:15), as in our Authorised Version, translate, "that ye have brought this one to rave against me."

And as Psalm 56 described the feelings of David in the hour of his great danger, so Psalm 34 expresses those on his deliverance therefrom. Accordingly the two should be read in connection. Indeed the eight Psalms which date from the time of the persecutions by Saul (59, 7, 56, 34, 57, 52, 142, 54*  ) are closely connected, the servant of the Lord gradually rising to full and triumphant anticipation of deliverance.

* We have arranged these Psalms in the chronological order of the events to which they refer, although we would not, of course, be understood as implying that they were exactly composed at those very periods.

They all express the same trustfulness in God, the same absolute committal to Him, and the same sense of undeserved persecution. But what seems of such special interest, regarding, as we do, the history of David in its typical aspect, is that in these Psalms David's view is always enlarging, so that in the judgment of his enemies he beholds a type of that of the heathen who oppose the kingdom of God and its King (comp. for example, Psalm 56:7; 7:9; 59:5); thus showing that David himself must have had some spiritual understanding of the prophetic bearing of his history.

And now David was once more a fugitive - the twofold lesson which he might have learned being, that it needed no subterfuges to ensure his safety, and that his calling for the present was within, not outside the land of Israel. A comparatively short distance - about ten miles - from Gath runs "the valley of the terebinth," the scene of David's great combat with Goliath. The low hills south of this valley are literally burrowed by caves, some of them of very large dimensions. Here lay the ancient city of Adullam (Genesis 38:1; Joshua 12:15; 15:35, and many other passages), which has, with much probability, been identified with the modern Aid el Mia (Adlem). In the largest of the caves close by, David sought a hiding-place. What his feelings were either at that time, or later, in similar circumstances (1 Samuel 24), we learn from Psalm 57.

It has been well observed,*  that hitherto David had always remained within easy distance of Bethlehem. This would secure him not only the means of information as to Saul's movements, but also of easy communication with his own family, and with those who would naturally sympathize with him.

* See Lieutenant Conder's very interesting paper on The Scenery of David's Outlaw Life, in the Quarterly Report of the Palestine Exploration Fund, for Jan. 1875, p. 42. I regret, however, that in reference to this, as to other papers of the same kind, I have to dissent from not a few of the exegetical reasonings and inferences.

Adullam was only a few hours distant from Bethlehem, and David's family, who no longer felt themselves safe in their home, soon joined him in his new refuge. But not only they. Many there must have been in the troublous times of Saul's reign who were "in distress," oppressed and persecuted; many who under such misgovernment would fall "into debt" to unmerciful and violent exactors; many also, who, utterly dissatisfied with the present state of things, would, in the expressive language of the sacred text, "be bitter of soul." Of these the more active and ardent now gathered around David, first to the number of about four hundred, which soon increased to six hundred (23:13). They were not a band in rebellion against Saul. This would not only have been utterly contrary to David's constantly avowed allegiance and oft proved loyalty to Saul, but to the higher purpose of God. The latter, if we may venture to judge, seems to have been spiritually to fit David for his calling, by teaching him constant dependence on God, and by also outwardly training him and his followers for the battles of the Lord - not against Saul, but against Israel's great enemy, the Philistines; in short, to take up the work which the all-absorbing murderous passion of Saul, as well as his desertion by God, prevented him from doing. Thus we see once more how, in the Providence of God, the inward and the outward training of David were the result of circumstances over which he had no control, and which seemed to threaten consequences of an entirely different character. How in those times of persecution outlaws became heroes, and of what deeds of personal bravery they were capable in the wars of the Lord, we learn from the record of their names (1 Chronicles 12), and of some of their achievements (2 Samuel 23:13, etc. comp. 1 Chronicles 11:15, etc.).

But there were among them those nearest and dearest to David, his own aged father and mother, whose presence could only impede the movements of his followers, and whose safety he must secure. Besides, as such a band could not long escape Saul's notice, it seemed desirable to find a better retreat than the caves about Adullam. For this twofold object David and his followers now passed to the other side of Jordan. From the account of the war between Saul and Moab in 1 Samuel 14:47, we infer that the latter had advanced beyond their own territory across the border, and were now occupying the southern part of the trans-Jordanic country which belonged to Israel. This was within easy reach of Bethlehem. Accordingly David now went to Mizpeh Moab, the "outlook," mountain-height or "Tor" (as we might call it) of Moab, probably over against Jericho in the "Arboth of Moab" (Numbers 22:1; Deuteronomy 34:1, 8; Joshua 13:32), perhaps, as the name seems to indicate, on the fields of the Zophim (or outlookers), on the top of Pisgah (Numbers 23:14* ).

* See Vol. 2 of this History.

To the king of Moab, whose protection he could invoke in virtue of their descent from Ruth the Moabitess, he commended his father and mother, with the expressive remark, till he should know "what Elohim *  would do" unto him. He himself and his followers meantime entrenched on that "mountain-height," **  associated with the prophecy there delivered by Balaam concerning Israel's future.

* It is significant that David speaks to the king of Moab of Elohim, not of Jehovah.

** This is the meaning of what is rendered in our Authorised Version "in the hold" (22:4). We infer that this entrenched mountain-height was Mizpeh of Moab.

It was impossible that such a movement on the part of David could long remain unknown. In two quarters it excited deep feelings, though of a very different character. It seems highly probable that the tidings reached the Naioth, and that it was from thence that Gad (afterwards David's "seer" and spiritual adviser, 2 Samuel 24:11-19.; 1 Chronicles 21:9, and the chronicler of his reign, 1 Chronicles 29:29) went to David by Divine commission.* 

* Of course, this is only our inference, but it seems in accordance with the whole narrative. It is impossible to say whether Gad was sent by Samuel, or had received the message from God directly.

But the stay in the land of Moab was not in accordance with the purpose of God. David must not flee from the discipline of suffering, and God had some special work for him in the land of Israel which Saul could. no longer do. In accordance with this direction, David left his entrenched position, recrossed the Jordan, and sought shelter in "the forest of Hareth,"*  within the boundaries of Judah. But meantime Saul also had heard that "David had become known, and the men that were with him" (22:6).

* Lieutenant Conder proposes to follow the LXX., and by a slight change of the letters, to read "the city of Hareth." But such a city is not otherwise known, nor would David's unmolested stay there agree with the after history.

Being aware of his position, he would secure his prey. A royal court is held at Gibeah. The king sits, as so often before, "under the tamarisk-tree on the height," his spear as scepter in his hand, and surrounded by all his officers of state, among them Doeg, the "chief of the herdsmen." Characteristically Saul seems now to have surrounded himself exclusively by "Benjamites," either because no others would serve him, or more probably because he no longer trusted any but his own clansmen. Still more characteristic is the mode in which he appeals to their loyalty and seeks to enlist their aid. He seems to recognize no motive on the part of others but that of the most sordid selfishness. Probably some of the words that had passed between Jonathan and David, when they made their covenant of friendship (20:42), had been overheard, and repeated to Saul in a garbled form by one of his many spies. That was enough. As he put it, his son had made a league with David, of which the only object could be to deprive him of his throne. This could only be accomplished by violence. Everyone was aware that David and his men then held a strong position. A conspiracy so fully organized must have been known to his courtiers. If they had no sympathy with a father betrayed by his own son, at least what profit could they as Benjamites hope to derive from such a plot? It was to defend the courtiers from guilty knowledge of such a plot that Doeg now reported what he had seen and heard at Nob. David's was a conspiracy indeed, but one hatched not by the laity but by the priesthood; and of which, as he had had personal evidence, the high-priest himself was the chief abettor.

The suggestion was one which would only too readily approve itself to a mind and conscience like Saul's. There could be nothing in common between Saul and the ministers of that God Who by His prophet had announced his rejection and appointed his successor. A priestly plot against himself, and in favor of David, had every appearance of likelihood. It is only when we thus understand the real import of Doeg's account to the king, that we perceive the extent of his crime, and the meaning of the language in which David characterized it in Psalm 52. A man of that kind was not likely to shrink from any deed. Saul summoned Ahimelech and all his father's house to his presence. In answer to the charge of conspiracy, the priest protested his innocence in language the truth of which could not have been mistaken by any impartial judge.* 

* Ver. 14 reads thus: "And who among all thy servants is approved like David, and son-in-law to the king, and having access to thy private audience, and honored in all thy house?"

But the case had been decided against the priesthood before it was heard. Yet, callous as Saul's men-at-arms were, not one of them would execute the sentence of death against the priests of Jehovah. It was left to the Edomite to carry out what his reckless malice had instigated. That day no fewer than eighty-five of the priests in actual ministry were murdered in cold blood. Not content with this, the king had "the ban" executed upon Nob. As if the priest-city had been guilty of idolatry and rebellion against Jehovah (Deuteronomy 13:15), every living being, both man and beast, was cut down by the sword. Only one escaped the horrible slaughter of that day. Abiathar, the son of Ahimelech,*   had probably received timely warning.

* He may have remained behind in Nob to attend to the Sanctuary during the absence of the other priests.

He now fled to David, to whom he reported what had taken place. From him he received such assurance of protection as only one could give who in his strong faith felt absolute safety in the shelter of Jehovah's wings. But here also the attentive reader will trace a typical parallel between the murder at Nob and that of the children at Bethlehem - all the more striking, that in the latter case also an Edomite was the guilty party, Herod the king having been by descent an Idumaean.

When Abiathar reached David, he was already on his way from the forest of Hareth to Keilah.*  Tidings had come to David of a Philistine raid against Keilah, close on the border - the modern Kilah, about six miles to the south-east of Adullam.

* As from the expression, "inquired of Jehovah"(23:2, 4), it is evident that the inquiry was made by the Urim and Thummim, we must conclude that Abiathar had reached David either after he had been preparing his expedition to Keilah, or more probably on his way thither. But, in general, it seems to me that the language in 23:6 must not be too closely pressed. The inquiry mentioned in ver. 4 must have taken place on the road to Keilah, probably near to it, and ver. 6 is manifestly intended only to explain the mode of David's inquiry.

Keilah was a walled city, and therefore not itself in immediate danger. But there was plenty of plunder to be obtained outside its walls; and henceforth no threshing-floor on the heights above the city was safe from the Philistines. Here was a call for the proper employment of a band like David's. But his followers had not yet learned the lessons of trust which he had been taught. Although the expedition for the relief of Keilah had been undertaken after "inquiry," and by direction of the Lord, his men shrank from provoking an attack by the Philistines at the same time that they were in constant apprehension of what might happen if Saul overtook them. So little did they as yet understand either the source of their safety or the object of their gathering! What happened - as we note once more in the course of ordinary events - was best calculated to teach them all this. A second formal inquiry of the Lord by the Urim and Thummim, and a second direction to go forward, brought them to the relief of the city. The Philistines were driven back with great slaughter, and rich booty was made of their cattle.

But soon the danger which David's men had apprehended seemed really at hand. When Saul heard that David had "shut himself in by coming into a town with gates and bars," it seemed to him almost as if judicial blindness had fallen upon him, or, as the king put it: "Elohim has rejected him into my hand." So thinking, Saul rapidly gathered a force to march against Keilah. But, as we learn from the course of this narrative, each side was kept well informed of the movements and plans of the other. Accordingly David knew his danger, and in his extremity once more appealed to the Lord. It was not a needless question which he put through the Urim and Thummim,*  but one which was connected with God's faithfulness and the truth of His promises.

* This is implied in David's direction to Abiathar: "Bring hither the ephod" (23:9).

With reverence be it said, God could not have given up David into the hands of Saul. Nor did his inquiries of God resemble those by heathen oracles. Their main element seems to have been prayer. In most earnest language David spread his case before the Lord, and entreated His direction. The answer was not withheld, although, significantly, each question had specially and by itself to be brought before the Lord (23:11, 12).

Thus informed of their danger, David and his men escaped from Keilah, henceforth to wander from one hiding-place to another. No other district could offer such facilities for eluding pursuit as that large tract, stretching along the territory of Judah, between the Dead Sea and the mountains of Judah. It bore the general designation of "the wilderness of Judah," but its various parts were distinguished as "the wilderness of Ziph," "of Maon," etc., from the names of neighboring towns. In general it may be said of this period of his wanderings (ver. 14), that during its course David's head-quarters were on "mountain heights,"*  whence he could easily observe the approach of an enemy, while "Saul sought him every day," but in vain, since "God gave him not into his hand."

* This is the correct rendering, and not "in strongholds," as in the Authorised Version.

The first station in these wanderings was the "wilderness of Ziph," on the outskirts of the town of that name, about an hour and three-quarters to the south-east of Hebron. South of it a solitary mountain-top rises about one hundred feet, commanding a full prospect of the surrounding country. On the other hand, anything that passed there could also easily be observed from below. It seems that this was "the mountain" (ver. 14), or, as it is afterwards (ver. 19) more particularly described, "the hill of Hachilah, on the south of the wilderness,"*  where David had his principal station, or rather, to be more accurate, in "the thicket," or "brushwood,"**  which covered its sides (vers. 15, 16).

* Not, as in the Authorised Version, "on the south of Jeshimon" (ver. 19), where the word is left untranslated.

** Lieutenant Conder labors to show that there never could have been "a wood" in Ziph. But the text does not call it a yaar, "wood" or "forest," but a choresh, which conveys the idea of a thicket of brushwood. Our view is fully borne out by the portraiture of a scene exactly similar to that on Hachilah in Isaiah 17:9: "In that day shall his strong cities be like the forsakenness of the thicket (choresh) and of the mountain-top." In the Jeremiah Targum to Genesis 22:13 the term is applied to the thicket in which the ram was caught.

It was thither that in the very height of these first persecutions, Jonathan came once more to see his friend, and, as the sacred text emphatically puts it, "strengthened his hand in God." It is difficult to form an adequate conception of the courage, the spiritual faith, and the moral grandeur of this act. Never did man more completely clear himself from all complicity in guilt, than Jonathan from that of his father. And yet not an undutiful word escaped the lips of this brave man. And how truly human is his fond hope that in days to come, when David would be king, he should stand next to his throne, his trusted adviser, as in the days of sorrow he had been the true and steadfast friend of the outlaw! As we think of what it must have cost Jonathan to speak thus, or again of the sad fate which was so soon to overtake him, there is a deep pathos about this brief interview, almost unequaled in Holy Scripture, to which the ambitious hopes of the sons of Zebedee form not a parallel but a contrast.

But yet another bitter experience had David to make. As so often in the history of the Church, and never more markedly than in the case of Him Who was the great Antitype of David, it appeared that those who should most have rallied around him were his enemies and betrayers. The "citizens"*  of Keilah would have given him up from fear of Saul. But the men of Ziph went further.

* There is a difference between the "inhabitants" of Keilah (23:5), and the "citizens," burghers, "lords of Keilah" (the Baale Keilah), ver. 12, who were ready to sell David for their own advantage.

Like those who hypocritically pretended that they would have no other king but Caesar, they feigned a loyalty for which it is impossible to give them credit. Of their own accord, and evidently from hatred of David, they who were his own tribesmen betrayed his hiding-place to Saul, and offered to assist in his capture. It is pitiable to hear Saul in the madness of his passion invoking on such men "the blessing of Jehovah," and characterizing their deed as one of "compassion" on himself (23:21). But the danger which now threatened David was greater than any previously or afterwards. On learning it he marched still further southeast, where "the Jeshimon," or desert, shelves down into the Arabah, or low table-land.*  Maon itself is about two hours south-east from Ziph; and amidst the mountains between Maon and the Dead Sea on the west, we must follow the track of David's further flight and adventures. But meantime the plan which Saul had suggested was being only too faithfully carried out. Slowly and surely the men of Saul, guided by the Ziphites, were reaching David, and drawing the net around him closer and closer. Informed of his danger, David hastily "came down the rock,"**   - perhaps the round mountain-top near Maon. It was high time, for already Saul and his men had reached and occupied one side of it, while David and his men retreated to the other.

* In our Authorised Version (23:24): "the plain on the south of Jeshimon."

** Our Authorised Version has erroneously (ver. 25), "he came down into a rock."

The object of the king now was to surround David, when he must have succumbed to superior numbers. We are told that "David was anxiously endeavoring to go away from before Saul; and Saul and his men were surrounding David and his men to seize them."*   Almost had they succeeded - but that "almost," which as so often in the history of God's people, calls out earnest faith and prayer, only proves the real impotence of this world's might as against the Lord. How David in this danger cried unto the Lord, we learn from Psalm 54.** 

* Such is the correct rendering of the second half of ver. 26.

** We suppose that Psalm 54 refers to this rather than to the second betrayal by the Ziphites, recorded in 1 Samuel 26.

How God "delivered him out of all trouble," appears from the sacred narrative. Once more all is in the natural succession of events; but surely it was in the wonder-working Providence of God that, just when David seemed in the power of his enemies, tidings of an incursion by the Philistines reached Saul, which obliged him hastily to turn against them. And ever afterwards, as David or others passed through that "wilderness," and looked up the face of that cliff, they would remember that God is "the Helper" of His people - for to all time it bore the name "Cliff of Escape." And so we also may in our wanderings have our "cliff of escape," to which ever afterwards we attach this precious remembrance, "Behold, God is thine Helper."

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