Life and Times of David. Miscellaneous Writings of C. H. Mackintosh, vol. VI

by Charles Henry Mackintosh

And Thou my rising sun."

Truly David's return to Ziklag was a dark hour—one of his darkest; yet God appeared, and his dawning began. God appeared for his relief and restoration; He graciously removed the weight from his spirit; He burst the fetters, and let the prisoner go free. Such is the manner of God. He permits His children to taste the bitter fruit of their own ways, in order that they may return to Him, and realize they can only be truly happy in His gracious and holy presence. Ziklag may shelter for a time, but it will perish; and even while it lasts, must be purchased by the sacrifice of a good conscience toward God, and toward His people. A heavy price, surely, for a temporary relief from pressure! How much better to endure the pressure for a time!

But, blessed be our God, "all things work together for good to them that love Him." The death of the Philistine champion, and the sixteen months' sojourn in Ziklag; the cave of Adullam, and the house of Achish—all worked for David's good. The Lord makes the very failure of His children to yield them blessing, inasmuch as it leads them to seek more prayerful vigilance of spirit, and a closer walk with Him. If our stumbles teach us to lean more implicitly upon God, we shall still thank Him, however much we may have to be humbled at the remembrance of them. Humbling as David's Ziklag experience must have been to him, we may be sure he would not have been without it. It taught him more of the deep reality of God's grace and faithfulness; it enabled him to see, that when brought down to the very bottom of human things, he could find God there in all the fulness of His grace. This was a valuable lesson, and it will be our place to learn from it also. Are we able to lean on the Lord amid the ruin around us? Is He beyond every one and everything to our souls? Can we encourage ourselves in Him when all without and within seems directly against us? Is His name dear to us in this day of faithlessness and cold formality? Are we prepared to pursue the rest of our course through the desert in solitariness and desertion, if such should be needful? It may be, we have learnt to cease looking, in any way, to the children of this world; but are we prepared to lose the approval and confidence of our brethren? David's companions spake of stoning him; but the Lord was more to him than all; the Lord was "his refuge;" do we know the power and comfort of this? The Lord grant that we may know it more.

Before closing this chapter, I would call the reader's attention to the instructive scene between David and the young man who was servant to the Amalekite. I do not say that we are to regard it as a positive type; but we are certainly warranted in looking at it as a very striking illustration. An illustration of what? Let us see.

In order to appreciate the teaching of the Spirit in this scripture (chap. xxx. 11-16) we must bear in mind the difference between Egypt and Amalek; the former is associated with Israel in the blessing of the latter day, "In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance." Amalek, on the contrary, is thus spoken of, "The Lord hath sworn that the Lord will have war with Amalek from generation to generation." An Egyptian, therefore, and an Amalekite stood in a very different relationship to Israel.

Now this young man was an Egyptian, servant to an Amalekite, and his master left him because he had fallen sick. This was the treatment he had received from his Amalekite master; he had abandoned him in the hour of his need, because he was no longer able to be of service to him. But his very ruin and wretchedness threw him upon the sympathies of David, who refreshed him and revived his spirit. He found him faint and weak from the effects of his former service, and having restored his spirit he inquired, "Canst thou bring me down to this company?" He here puts in his claim upon the service and devotedness of one who owed him everything under God; but the young man, though fully restored, was unable to act with David until possessed of the full assurance of life and liberty. "Swear unto me by God," said he, "that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring you down to this company." He could not serve David until fully assured of deliverance from the power of his old master.

All this is very striking as an illustration of the apostle's teaching in Romans vi. The believer needs to know his entire emancipation from the dominion of his old master, the flesh, before ever he can, with confidence, apply himself to the service of Christ. We have felt the bitterness of serving the flesh; as the apostle says, "What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death." It is impossible to walk in peace and liberty of heart until we know where death and resurrection have placed us. Until we know and believe that sin has no dominion over us, we must, of necessity, be occupied about ourselves, for we shall be constantly discovering the working of indwelling corruption, and thus be filled with apprehension of being delivered over into the hands of our former oppressor. We may be very clear as to the theory of justification by faith; we may understand what it is to rest in the accomplished work of Christ in reference to sins that are past, and yet be so troubled about indwelling sin as to be quite hindered in our service to Christ and His Church. The gospel of the grace of God, when entered into in its divine fulness, sets the soul at rest, not only as to the past, but also the present and the future. The Lord forgives ALL our sins, not some of them; and not only does He forgive sins, but also delivers from the power of sin, as we read in Romans vi.,—"Sin shall not have dominion over you: for ye are not under the law, but under grace." This is a truly precious truth for those who are daily harassed with the seeds of evil within. Though sin dwells, it shall not reign. And how is this deliverance accomplished! By death and resurrection. "He that has died is justified from sin" (R. V.). What claim has sin upon a dead man? None! Well, then, God looks upon the believer as dead—dead with Christ, and risen again; and his power to deny the working of sin consists in his reckoning himself to be what God tells him he is. Thus, as David's oath set the young man's mind at rest, and enabled him to act with him against the Amalekites, so the word of Christ banishes fear and hesitation from the heart of the believer, and enables him, through the Spirit, to act against his former master—the flesh. Grace assures us that all our interests, for time and eternity, have been most fully provided for in the death and resurrection of Christ, and gives us to see that our only business now is to live to the praise of Him who died for us, and rose again.

"Shall we continue in sin?" Could the young man in this scripture have gone back again to his Amalekite master? Impossible. What fruit had he from his former service? Ruin and desertion. And what fruit had we? Death. The wages of sin is death. The world, the flesh, and the devil, can only lead us down to hell. Serve them how we may, death and destruction must be the end. Men may not see this; they may not wish to see it; yet it is not the less true. "It is appointed unto men once to die, but after this the judgment." This is the appointment.

But Christ has borne all for the believer; death and judgment have passed away, and nothing remains but for the believer to accompany, in liberty and joy of heart, the true David against his enemies. Christ has done all for us, that we might act for Him in this the time of His rejection. He has suffered for us without the gate, and now calls upon us to go forth to Him, bearing his reproach. The believer does not act in order to get life, but because he has it. He starts on his Christian career with the full assurance of pardon and acceptance in the Beloved. Perfect justification is his starting-post, and glory the goal. "Whom He justified, them He also glorified." It is well to be exceedingly simple in our apprehension of this great truth. Some imagine that we can never know that our sins are forgiven while here. Now, if we cannot know that our sins are forgiven, we cannot know that God's word is true, and Christ's work perfect. Will any one maintain this? If not, both rest on the same basis. The forgiveness of sins and the truth of God's word are linked together in the precious gospel of Christ. Doubt the forgiveness of sins, and you call in question the truth of Christ's words, "It is finished"—words uttered under the most solemn circumstances.

Yet we know how hard it is for the heart to repose with unquestioning simplicity on the truth of God, in reference to the perfect remission of sins through the blood of Christ. Our thoughts are too shallow and contracted to take in all the effulgence of divine grace. We are too full of legalism, too full of self. We vainly think that we must add something to what Christ has done, whether that something be in the shape of works, feelings, or experiences. All this must be set aside. Christ alone is the great foundation, the eternal rock, the tower of salvation. To add even circumcision would be to make Christ of none effect, to fall from grace, and to make ourselves debtors to keep the whole law, and thus to expose ourselves to curse and wrath. "As many as are of the works of the law are under the curse."