THE CAVE OF ADULLAM
From amid the brilliant lustre of the valley of Elah, David passed
into very different scenes in the household of Saul, where envious
looks and heartless attempts upon his life were the only returns for
the soothing notes of his harp, and the valiant exploits of his sling
and his sword. Saul owed his continuance on the throne, under God, to
David, yet the javelin was Saul's return. But the Lord in His mercy
kept His dear servant, amid all the intricacies of his extremely
difficult position. "David behaved himself wisely in all his ways; and
the Lord was with him. Wherefore, when Saul saw that he behaved
himself very wisely, he was afraid of him. But all Israel and Judah
loved David, because he went out and came in before them."
Thus was David, while anointed king of Israel, called upon to endure
the hatred and reproach of the ruling power, though loved by all who
were enabled to trace his moral worth. It was impossible that Saul and
David could continue to dwell together; being of totally opposite
principles, a separation must necessarily take place. David knew that
he was anointed king, but Saul occupied the throne, and he was quite
content to wait on God, and in meekness abide His time. Till then,
the Spirit of Christ led him in the path of an exile. His way to the
throne lay through multiplied sorrows and difficulties. He, like his
blessed Master and antitype, was called to suffering first, and glory
afterwards. David would have served Saul to the end--he honored him as
"the Lord's anointed." If the moving of his finger would have set him
on the throne, he would not have taken advantage of it. Of this we
have the fullest evidence in his having twice saved Saul's life, when,
to all appearance, the Lord had put him in his power. David waited
simply upon God. Here was his strength, his elevation--his entire
dependence. He could say, "My soul wait thou _only_ upon God, for my
expectation is from Him." Hence we see that David was carried happily
through all the snares and dangers of his path as a servant in the
household and army of Saul. The Lord delivered him from every evil
work, and preserved him unto that kingdom which He had prepared for
him, and to which it was His purpose to raise him "after that he had
suffered a while." David had, as it were, but just issued from the
place of secret discipline and training, to appear in the
battle-field, and, having accomplished his work there, he was called
to take his place again on the form, to learn some deeper lessons in
the school of Christ.
The Lord's lessons are often painful and difficult, because of the
waywardness or indolence of our hearts; but every fresh lesson
learned, every fresh principle imbibed, only fits us the more for all
that is yet before us. Yet it is blessed to be the disciples of
Christ, and to yield ourselves to His gracious discipline and
training. The end will unfold to us the blessedness of such a place.
Nor need we wait for the end; even now, the soul finds it most happy
to be subject, in all things, to the Master. "Come unto Me, all ye
that labor and are heavy laden, and I will give you rest. _Take My
yoke upon you_, and learn of Me; for I am meek and lowly in heart: and
_ye shall find rest unto your souls_. For My yoke is easy, and My
burden is light." (Matt. xi. 28-30.) There are, we may say, three
rests spoken of in Scripture; _first_, the rest which, as sinners, we
find in the accomplished work of Christ; _second_, the present rest,
which, as saints, we find in being entirely subject to the will of
God. This is opposed to _restlessness_. _Thirdly_, the rest that
remains for the people of God.
Now, David knew much of the blessedness of the second of these rests,
inasmuch as he was entirely subject to the counsel and will of God, in
reference to the kingdom. He was prepared to wait for God's time,
being assured that it was the best and wisest time. He could say,
"My times are in Thy hand;
Father, I wish them there."
How desirable this subjection! It saves us from much anxiety of heart
and restlessness. When we walk in the habitual conviction that God is
making "all things to work together for our good," the spirit is most
wonderfully tranquillized. We shall never set about planning for
ourselves if we believe that God is planning for us; we shall be
satisfied to leave _all_ to Him. But alas, how often is it otherwise
with us. How often do we vainly imagine that we can manage matters
better than the blessed God. We may not say so in so many words; yet
we virtually feel and act as if it were so. The Lord grant unto us a
more subdued and confiding spirit. The supremacy of the will of God
over that of the creature will characterize the millennial age; but
the saint is called _now_ to let the will of God rule him in all
things.
It was this subjection of spirit that led David to give way in the
matter of the kingdom, and to take his place in the lonely cave of
Adullam. He left Saul, and the kingdom, and his own destinies in the
hands of God, assured that all would yet be well. And, oh, how happy
was it for him to find himself outside the unhealthy atmosphere of
Saul's house, and from under the jealous glance of Saul's eye! He
could breathe more freely in the cave, however it might seem in man's
view, than in the household of Saul. So will it ever be; the place of
separation is the freest and the happiest. The Spirit of the Lord was
departed from Saul, and this was faith's warrant for separation from
his person, while, at the same time, there was the fullest subjection
to his power as the king of Israel. The intelligent mind will have no
difficulty in distinguishing between these two things. The separation
and the subjection should both be complete.[16]
[16] The New Testament teaches the Christian to be subject to the
powers that be, but it _never_ contemplates the idea of his being in
the place of power. Hence, there are no directions for a Christian as
a king or a magistrate, though there is ample guidance for a Christian
as a husband, a father, a master, or a servant. This speaks volumes.
But we must view Saul not only in a secular but also in a religious
point of view; and it was in reference to the religious element in his
personal character and official capacity, that there was the greatest
need for distinct and decided separation. Saul had manifested
throughout a desire to rule the conscience in religious matters;
witness the scene in chap. xiv., where, as we have seen, spiritual
energy was cramped and hindered by Saul's religious rule. Now, when
such rule is set up, there is no alternative but separation. When form
without power prevails, the solemn word of the Holy Ghost is, "From
such turn away." Faith never stops to inquire, Whither shall I "turn"?
We are told what to turn away _from_, and we may be sure that, when we
have yielded obedience to this, we shall be left at no loss as to the
rest.
However, we shall see this principle in a much clearer light when we
regard David in a typical point of view. In reality, David was forced
into the place of separation, and thus, as one rejected of man, and
anointed of God, we see him a type of Christ in His present rejection.
David was, in principle, God's king, and as such experienced man's
hostility, being driven into exile to avoid death. The cave of Adullam
became the great gathering point for all who loved David and were
wearied of the unrighteous rule of Saul. So long as David remained in
the king's house, there was no call upon any one to separate; but the
moment the rejected David took his place outside, no one could remain
neutral; wherefore we read, "Every one that was in distress, and every
one that was in debt, and every one that was discontented, gathered
themselves unto him; and he became a captain over them: and there were
with him about four hundred men." Here was, then, the line of
distinction clearly marked. It was now David, or Saul. All who loved
form, loved an empty name, a powerless office, continued to adhere to
Saul; but all who were dissatisfied with these things, and loved the
person of God's anointed king, flocked around him in the hold. The
prophet, priest, and king were there,--the thoughts and sympathies of
God were there, and though the company assembled there must have
presented a strange appearance to the carnal and the worldly, yet it
was a company gathered round the person of David, and linked with his
destinies. It was composed of men whose very condition seems to have
driven them to David, but who were now deriving character and
distinction from their nearness and devotedness to the person of the
beloved. Away from Saul, away from all that marked the day of his
power they could enjoy the sweetness of unhindered fellowship with
the person of him who, though now rejected, was ere long to ascend the
throne and wield the sceptre, to the glory of God and the joy of His
people.
Reader, you may clearly perceive in David and his despised company a
precious sample of the true David, and those who prefer companionship
with Him to all the joys, the honors, and emoluments of earth. Those
who had cast in their lot with David--what had they to do with the
interests of Saul? They had found a new object, a new centre, and
communion with God's anointed. Nor was their place about the person of
David dependent on, or connected with, what they had been. No; it
mattered not what they had been; they were now the servants of David,
and he was their captain. This gave them their character. They had
cast in their lot with God's exile; their interest and his were
identical. Happy company! Happy to escape from the rule and influence
of Saul--still more happy to find themselves in companionship with
God's anointed king. Their discontent, their distress, their debt,
were all forgotten in their new circumstances. The grace of David was
their present portion; the glory of David their future prospect. Just
so should it be with Christians now. Through grace, and the gentle
leadings of the Father, we have found our way to Jesus--the anointed
and rejected Jesus--now hidden with God. No doubt, we all had our
respective features of character in the days of our guilt and
folly--some discontented, some in distress, all in heavy debt to
God--miserable, ruined, guilty, void of everything which could
recommend us to Christ: yet God has led us to the feet of His dear
Son, where we have found pardon and peace through His precious blood:
Jesus has removed our discontent, alleviated our distress, cancelled
our debt, brought us near His beloved person. What return are we
making for all this grace? Are we gathering, in ardent affection,
round the Captain of our salvation? Are we weaned from the state of
things under Saul? Are we living as those who are waiting for the day
when our David shall mount the throne? Are our affections set upon
things above? "If ye then be risen with Christ," says the apostle,
"seek those things which are above, where Christ sitteth on the right
hand of God. Set your affection on things above, not on things on the
earth. For ye have died, and your life is hid with Christ in God. When
Christ, who is our life, shall appear, then shall ye also appear with
Him in glory." (Col. iii. 1-4.)
It is greatly to be feared that few really enter into the true nature
and practical consequences of their position as associated with the
crucified and risen Jesus--few really enter into the depth and meaning
of our Lord's words, "They are not of the world, even as I am not of
the world;" or of the Spirit's word, "The Sanctifier and the
sanctified are all of one." The measure of the saint's separation from
the world is nothing less than Christ's; _i. e._, the principle of it.
Looked at practically, alas, it is quite another thing; but in
principle there is no difference. It is of vast importance to enforce
this principle. The actual standing, calling and hopes of the Church
are so feebly apprehended. Yet the feeblest believer in Christ is, in
God's view, as separate from all belonging to earth as Jesus. It is
not a matter of attainment, but of our standing, through grace: not an
object after which we must strive, but a point from which we must
start. Many have been led astray by the idea that we must work up to a
heavenly position by shaking off the things of earth. This is to begin
at the wrong end. It is the same error, only in reference to another
department of truth, as to assert that we must work up to a condition
of justification, by mortifying the sins of the flesh. Now, we do not
mortify self _in order to be_ justified, but _because we are_
justified; yea, dead and risen with Christ. In like manner, we do not
put away things of earth in order to become heavenly, but because we
are so. Abram's calling was to leave kindred and go to Canaan; _our_
calling is a heavenly one (of which Canaan was a type), and in
proportion as we enter into it we will be separate from earth. But to
make our standing the result of conduct, instead of conduct the result
of standing, is a grievous error. Ask a saint, really intelligent as
to the heavenly calling, to give a reason for his standing apart from
the present world: what will he reply? Will he tell you that he does
so in order to become heavenly? Nay. Will he tell you that it is
because the present world is under judgment? Nay. No doubt _it is_
under judgment, but this is not the true ground of separation. What
then? "We have died, and our life is hid with Christ in God."--"They
are not of the world, even as I am not of the world." "Holy brethren,
partakers of the heavenly calling," etc. Here we have the grand reason
for the saint's present separation from the world. It does not matter
what the world is, be it good or bad; he is not _of_ it, though _in_
it, as the place of his daily toil, conflict, and discipline.
Christian! ponder well your heavenly calling--it is the only thing
that will give full deliverance from the power and influence of
worldliness. Men may seek _abstraction_ from the world in various
ways, but there is only one in which to attain _separation_ from it.
Again, men may seek to render themselves _unearthly_ in various ways;
there is only one way in which we can become really _heavenly_.
Abstraction is not separation; nor is unearthliness to be mistaken for
heavenliness. The monastic system illustrates very fully the
distinction between these things. A sincere monk is unearthly, in a
certain sense, but by no means heavenly; he is unnatural, but by no
means spiritual; he is abstracted from the world, but by no means
separated from it.
The Christian's heavenly calling is in virtue of _what_ Christ is, and
_where_ He is. The heart instructed by the Holy Ghost as to the
meaning of Heb. ii. 11, finds the reason and power of his deliverance
from the principles, habits, pursuits, feelings, and tendencies of
this present age. The Lord Jesus has taken His place on high as Head
of the body, the Church; and the Holy Ghost has come down to lead all
the foreknown and predestinated members of Christ into living
fellowship with the living Head, now rejected from earth, and hidden
with God. Hence in the gospel, as preached by Paul, the remission of
sins is inseparably connected with the heavenly calling, inasmuch as
he preached the unity of the one body on earth with its Head in
heaven. He preached justification, not merely as an abstract thing,
but as the result of what the Church is, as one with Christ, who is
now at the right hand of God, Head over all things to His Church,
angels and principalities being made subject to Him. Paul preached
remission of sins, no doubt, but he preached it all with the fulness,
depth, power and energy which the doctrine of the Church imparts to
it.
The epistle to the Ephesians teaches us not only that God can forgive
sinners, but far more than this: it unfolds to us the wondrous truth
that believers are members of the body of Christ; "for we," says the
apostle, "are members of His body, of His flesh, and of His bones."
Again, "But God, who is rich in mercy, for His great love wherewith He
loved us, even when we were dead in sins, hath quickened us together
with Christ (by grace ye are saved); and hath raised us up together,
and made us sit together in heavenly places in Christ Jesus." Again,
"Christ also loved the Church, and gave Himself for it; that He might
sanctify and cleanse it with the washing of water by the Word. That
He might present it to Himself a glorious Church, not having spot, or
wrinkle, or any such thing; but that it should be holy and without
blemish." These passages present far more than mere remission of sins.
To be the bride of the Lamb is a very much higher, very much more
glorious thing than only to have our sins forgiven.
"Yet 'tis not that we know the joy
Of cancell'd sin alone,
But, happier far, Thy saints are call'd
To share Thy glorious throne."
The blessed God has gone beyond all man's thoughts in His mode of
dealing with the Church. He has called us, not only to walk here below
in the full sense of His pardoning love, but also to know the love of
Christ to His body, the Church, and the high and holy dignity of that
Church, as seated in the heavenlies.
My reader may perhaps inquire what has the cave of Adullam to do with
the Church's place in the heavens? It has to do with it only so far as
it illustrates the present place of rejection into which Christ has
entered, and which all must know who enjoy fellowship with Him. Of
course, neither David nor his men knew anything about the heavenly
calling as the Church now knows it. We may frequently discover in Old
Testament scriptures, foreshadowings of the heavenly calling, in the
character walk, and circumstances of certain prominent persons which
are introduced to our notice; but the heavenly calling, properly
speaking, was not known until the Lord Jesus took His seat on high,
and the Holy Ghost came down to baptize believers, Jew and Gentile,
into one body; then the heavenly calling was developed in all its
power and fulness. This truth was peculiarly committed to Paul; it was
an essential part of the mystery committed to him, and was embodied in
these words, "Why persecutest thou _Me_?" Saul was persecuting the
saints, and the Lord Jesus appeared to him in heavenly glory, and told
him that these saints were part of Himself--His members on earth.
Henceforth this became Paul's great thesis; in it was involved the
oneness of the Church with Christ, and therefore the heavenly calling
of the Church.
And let the reader observe, that all this was not merely an admission
of the Gentile into the Jewish fold.[17] No, it was taking both Jew
and Gentile out of their circumstances in nature, and setting them
down in new circumstances--new to both. The work of the Cross was
needful to break down the middle wall of partition, and to make of
twain one new man, _i. e._, to make of Jew and Gentile a new heavenly
man, separated from earth and its aims. The present place of Christ in
the heavens is connected with His rejection by Israel, during what is
called the Church period, and serves to bring out still more
distinctly the heavenly character of the Church of God. She belongs to
heaven, and is called to manifest on earth the living energy of the
Holy Ghost who dwells in her.
[17] I would say a word here, on the opening verses of John x. The
Lord Jesus presented Himself at the door of the Jewish fold, and
having obtained entrance, called out His sheep that were therein, and
then He says, "Other sheep I have which are not of this fold; them
also I must bring, and they shall hear My voice; and there shall be
one _flock_, and one Shepherd." It is strange that the translators
should have rendered this "one fold," when the word fold (αυλης)
actually occurs in the same verse. Nor is the distinction unimportant.
A fold is an enclosure for the separation and safety of the sheep;
hence the word is properly applied to the Jewish economy. Now,
however, it is no longer a fold--an earthly arrangement--a penning up
of sheep here below. But the heavenly Shepherd has called forth His
Jewish sheep from the earthly fold, and His Gentile sheep from the
dark mountains of this wide world, and made them one flock, giving
them freedom, and committed them into the Father's hand. Thus we see
the difference between the words "fold" and "flock."
Thus, as David's men were withdrawn from all connection with Saul's
system by virtue of their association with him, so all those who are
led by the Spirit to know their oneness with the rejected Jesus, must
feel themselves dissociated from present things, by reason of that
blessed oneness with Him.
Hence, if you ask a heavenly man why he does not mix himself up with
the plans and pursuits of this age, his reply will be, Because Christ
is at the right hand of God, and I am identified with Him. He has been
cast out by this world and I take my place with Him, apart therefore
from its objects and pursuits. All who understand the true nature of
the heavenly calling will walk in separation from the world; but
those who do not, will just take their portion here, and live as
others.
Many, alas, are satisfied with the mere knowledge of the forgiveness
of sins, and never think of going further. They have passed through
the Red Sea, it may be, but manifest no desire to cross the Jordan,
and eat the old corn of the land of promise. Just as it was in the day
of David's rejection; many, though Israelites, did not cast in their
lot in rejection with him. It was one thing to be an Israelite; it was
another thing to be with David in the hold. Even Jonathan was not
there; he still adhered to the old system of things. Though loving
David as his own soul, he lived and died in companionship with Saul.
True, he ventured to speak _for_ David, and sought his company when he
could. He had stripped himself to clothe David; yet he did not cast in
his lot _with_ him. And, consequently, when the names and the deeds of
David's worthies are heralded by the Holy Ghost, we look in vain for
the name of the affectionate Jonathan; when the devoted companions of
David's exile were mustering round his throne in the sunshine of his
royal countenance, poor Jonathan was mingled with the dust, having
ingloriously fallen, on Mount Gilboa, by the hands of the
uncircumcised Philistines!
Oh that all who profess to love the Lord Jesus Christ may seek a more
decided identification with Him in this the time of His rejection! The
citizens have sent a message after Him, saying, "We will not have this
man to reign over us;" and shall we go and associate ourselves with
those citizens to forward their Christ-rejecting plans? God forbid.
May our hearts be with Him where He is. May we know the hallowed
fellowship of the cave of Adullam, where the Prophet, Priest, and King
are to be found, embodied in the beloved person of Him who loved us,
and washed us from our sins in His own blood. We cannot walk with Saul
and David at the same time. We cannot hold Christ and the world--we
must take our choice. The Lord grant us grace to reject the evil and
choose the good, remembering the solemn words of the apostle: "This is
a faithful saying; for if we be _dead with Him_, we shall also _live
with Him_; if we _suffer_, we shall also _reign_ with Him; if we deny
Him, He also will deny us." This is the time of suffering, the time
for enduring afflictions and hardness; we must wait for the time of
rest and glory. David's men were called, by reason of their
association with him, to undergo much toil and fatigue, but love made
all light and easy to them; and their names and exploits were recorded
and faithfully remembered when David was at rest in his kingdom. None
were forgotten. The twenty-third chapter of 2nd. Samuel will furnish
the reader with the precious catalogue, and will, no doubt, lead his
mind onward to the time when the Lord Christ shall reward _His_
faithful servants--those who from love to His person, and by the
energy of His Spirit, have performed acts of service for Him in the
time of His rejection. These acts may not be seen, known, or thought
of by men; but Jesus knows them, and will publicly declare them from
the throne of His glory. Who would ever have known the acts of David's
worthies if the Holy Ghost had not recorded them? Who would have known
of the three who drew water from the well of Bethlehem? Who would have
known of the slaying of a lion in a pit, in the time of snow? Just so
now: many a heart throbs with love to the person of the Saviour,
unknown to all; and many a hand may be stretched forth in service to
Him, unobserved by human eye. It is sweet to think it is so, specially
in an age of cold formality like the present--sweet to think of those
who love the Lord Jesus Christ in sincerity. Some there are, alas, who
are not only indifferent to His beloved Person, but who even go as far
as to traduce Him--to rob Him of His dignity, and make Him little
better than Elias, or one of the prophets. But, my reader, we shall
not dwell upon these; we have, thank God, a happier theme, and we
shall, with His help, pursue it. We shall think of those valued men
who jeoparded their lives for the sake of their captain, and who, the
instant he uttered his desire, were ready, at all cost, to gratify it.
Love never pauses to calculate. It was quite sufficient for those
worthies to know that David longed for a drink from the well of
Bethlehem, and they procured it at any cost to themselves: "And these
three mighty men brake through the host of the Philistines, and drew
water out of the well of Bethlehem, that was by the gate, and took it
and brought it to David: nevertheless he would not drink thereof, but
poured it out unto the Lord."[18] Lovely scene! Sweet sample of what
the Church ought to be! Loving not her life unto the death for
Christ's sake. Oh that the Holy Ghost may kindle within us a flame of
ardent love to the person of Jesus--may He unfold to our souls more
of the divine excellencies of His person, that we may know Him to be
the fairest amongst ten thousand, and altogether lovely, and be able
to say with a true worthy, "Yea, doubtless, and I count all things but
loss for the excellency of the knowledge of Christ Jesus my Lord; for
whom I have suffered the loss of all things, and do count them but
dung, that I may win Christ." (Phil. iii. 8.)
[18] There is something peculiarly touching and beautiful in the above
scene, whether we contemplate the act of the three mighty men in
procuring the water for David, or David's act in pouring it out to the
Lord. It is evident that David discerned, in an act of such uncommon
devotedness, a sacrifice which none but the Lord Himself was worthy to
receive. The odor of such a sacrifice was far too fragrant for him to
interrupt it in its ascent to the throne of the God of Israel.
Wherefore he, very properly and gracefully, allows it to pass him by,
in order that it might go up to the One who alone was worthy to
receive it, or able to appreciate it. All this reminds us, forcibly,
of that beautiful compendium of Christian devotedness set forth in
Phil. ii. 17, 18: "Yea, and if I be poured out upon the sacrifice and
service of your faith, I joy and rejoice with you all; for this cause
do ye also joy and rejoice with me." In this passage, the apostle
represents the Philippian saints in their character as priests,
presenting a "sacrifice" and performing a priestly ministration to
God; and such was the intensity of his self-forgetting devotedness,
that he could rejoice in his being poured out as a drink offering upon
their sacrifice, so that all might ascend, in fragrant odor, to God.
The Philippians laid a sacrifice on God's altar, and the apostle was
poured out upon it, and all went up to God as an odor of sweet smell.
It mattered not who put the sacrifice on the altar, or who was poured
out thereupon, providing that God received what was acceptable to Him.
This, truly, is a divine model for Christian devotedness. Would that
we had grace to form our ways according to it. There would, then, be
far less of "_my_ sayings," and "_my_ doings," and "_my_ goings."