[1.] That his fear seems to have been altogether groundless; for, why should he suppose that the king of Gath would break through all the laws of arms and honour, since Goliah had been killed in a fair duel, the challenge having first been given by himself? why then should David fear that he would kill him for that, more than any other hostilities committed in war? Besides, it is plain from what Achish says, in ver. 15. Have I need of mad-men, that ye have brought this fellow to play the mad-man in my presence? should this fellow come into mine house? that the king of Gath was so far from designing to revenge Goliah’s death on him, that he intended to employ him in his service, and take him into his house; but this mean action of his made him despised by all; for it seems probable, by Achish’s saying, Have ye brought this fellow to play the mad-man? that he perceived it to be a feigned, and not a real distraction. And this was overruled by the providence of God, to let the Philistines know, that the greatest hero is but a low-spirited man, if his God be not with him.
[2.] If we suppose that there had been just ground for his fear, the method taken to secure himself, contained a distrust of providence; which would, doubtless, have delivered him without his dissembling, or thus demeaning himself, or using such an indirect method in order thereunto. Thus concerning the violation of this Commandment, by speaking that which is contrary to truth.
2. This Commandment is farther broken, by acting that which is contrary to truth; which is what we call hypocrisy: And this may be considered,
(1.) As that which is a reigning sin, inconsistent with a state of grace; in which respect an hypocrite is opposed to a true believer. Such make a fair shew of religion; but it is with a design to be seen of men, Matt. vi. 5. They are sometimes, indeed, represented as seeking God, and enquiring early, or with a kind of earnestness after him, when under his afflicting hand; but this is deemed no other than a flattering him with their mouth, and a lying unto him with their tongues; inasmuch as their heart is not right with him, Psal. lxxviii. 34,-37. And elsewhere, they are said to love the praise of men more than the praise of God, John xii. 43.
(2.) It may be farther considered, as that which believers are sometimes chargeable with, which is an argument that they are sanctified but in part; but this rather respects some particular actions, and not the tenor of their conversation: Thus the apostle Paul charges Peter with dissimulation, Gal. ii. 11,-13. though he was far from deserving the character of an hypocrite, as to his general conversation. And our Saviour cautions his disciples against hypocrisy, as that which they were in danger of being overtaken with, Luke xii. 1. though he does not charge them with it as a reigning sin, as he did the Scribes and Pharisees, whom he compares to painted sepulchres, Matt. xxiii. 27, 28. nor were they such as the apostle speaks of, whom he calls double-minded men, who are unstable in all their ways, James i. 8.
As to that hypocrisy which we may call a reigning sin, this may be known,
[1.] By a person’s accommodating himself to all those whom he converses with, how much soever this may tend to the dishonour of Christ and the gospel: And this may give us occasion to enquire,
First, Whether the apostle Paul was in any respects, chargeable with this sin, when he says, in 1 Cor. ix. 20-22. Unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ) that I might gain them that are without law. To the weak, became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some. For the understanding of this scripture, and vindicating the apostle from the charge of hypocrisy, let it be considered,
1st, That this compliance he here speaks of, was not with a design to gain the applause of the world, but to serve the interest of Christ; neither did he connive at, or give countenance to, that false worship, or those sinful practices of any, that were contrary to the faith, or purity of the gospel. Therefore when he says, Unto the Jews, I became as a Jew; he does not intend that he gave them the least ground to conclude, that it was an indifferent matter, whether they adhered to, or laid aside the observation of the ceremonial law: For, he expressly tells some of the church at Galatia, who were supposed to Judaize, that this was contrary to the liberty wherewith Christ had made them free, a being again entangled with the yoke of bondage; and that if they circumcised, Christ should profit them nothing; and, that they were fallen from grace; that is, turned aside from the faith of the gospel, Gal. v. 1,-4. Therefore, in this sense he did not become as a Jew, to the Jews. Neither did he so far comply with the Gentiles, as to give them ground to conclude, that the superstition and idolatry, which they were guilty of, was an harmless thing, and might still be practised by them. Therefore,
2dly, The meaning of his compliance with the Jews or Gentiles, is nothing else but this; that whatever he found praise-worthy in them, he commended; and if, in any instances, they were addicted to their former rites, or modes of worship, he endeavoured to draw them off from them, not by a severe, and rigid behaviour as censuring, refusing to converse with, or reproaching them, for their weakness; but using kind and gentle methods, designing rather to inform than discourage them; while at the same time, he was far from approving of, or giving countenance to any thing that was sinful in them, or unbecoming the gospel.