The enlargement and establishment of David's kingdom, while a joy to Israel, was a grief to their old and formidable enemies, the Philistines. These came in great numbers into the territory of Israel, hoping to seize David himself (ver. 17), as the shortest way of putting an end to the newly united state. So formidable was the invasion that the king found it desirable to leave his new city and go "down to the hold," the fortress probably of Adullam, with such forces as he could collect; and when the enemy "spread themselves in the Valley of Rephaim," he sought direction and promise of victory from God before attacking them, and received the answer, "Go up," etc. Christians are called to a warfare with powerful enemies, who are the enemies of Christ and his kingdom; and it is their satisfaction that they have received Divine assurance of victory. They have to fight against the world, the flesh, and the devil, as they assail themselves and endanger their salvation, and as they prevail in the world and even invade the Church. They are powerful foes, with many resources at command, and their onset is at times alarming. As the Philistines with David, they may be expected to make specially violent assaults when special prosperity has been attained, but the results are not yet fully established. But it is the joy of Christ's warriors that victory is certain. Each faithful soul shall successfully fight his own way to heaven, and the Church shall gain final and complete success in the battle with evil.

I. HOW THE ASSURANCE OF VICTORY IS IMPARTED. How does God assure us that we shall be successful in the Christian war?

1. By the intuitions of the soul. When we distinctly place before our minds the combatants, we cannot doubt which will ultimately be victorious. It is a conflict between good and evil, truth and error, right and wrong, holiness and sin, God and Satan. Evil is mighty, but good is almighty, because the living, true, and holy God is almighty.

2. By the promises and prophecies of his Word. These assure victory to every faithful soul in his own personal contest (see 1 Corinthians 10:13; Ephesians 6:10-13; James 4:7; Matthew 24:13), and triumph to the Church in the conflict with error and sin in the world, notwithstanding the deep and firm hold they have upon men, their extensive prevalence, their long reign. These assurances abound throughout the Scriptures, culminating in the descriptions of the conflict in the Apocalypse, and of the victories of the great Leader and his forces, and summed up in the triumphant shout of the great voices in heaven: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever" (Revelation 11:15).

3. By the mission and work of our Lord Jesus Christ. He came as our "Leader and Commander" (Isaiah 55:4), and, by his personal conflict, endurance, and conquests, not only led the way for his followers, but secured victory for them. "Be of good cheer," he says, "I have overcome the world" (John 16:33; see also Hebrews 2:9, 10, 14-18; 1 Corinthians 15:24, 25).

4. By the victories already won. The gift of the Holy Spirit and his mighty operations in apostolic times and all through the Christian centuries. The victories over the old paganism; the Reformation; the revivals of religion at various periods; the successes of modern missions. Every true hearted Christian has in his own experience not only a pledge of final victory for himself, but an encouragement to seek the salvation of others.

II. THE EFFECT WHICH SUCH ASSURANCE SHOULD HAVE UPON US. "Go up." Engage in the battle with evil; and do so with:

1. Confidence and courage.

2. Resolute zeal and determination.

3. Persistency, notwithstanding all delays, discouragements, and partial failures.

4. Songs of victory. Not only forevery advantage gained, but for the final and complete victory already to faith as good as won. If the hope of victory in other conflicts produces such effects, much more should the absolute certainty which the soldiers of Christ have. An altogether ill effect is that which the Divine assurances produce on some. They say that, as the battle is the Lord's, and he is sure to conquer, their efforts are needless. As relates to a man's own salvation, such a persuasion is fatal; for victory is promised only to the earnest combatant, and the assurance of Divine operation is made a reason why we should "work out our own salvation" (Luke 13:24; 1 Timothy 6:12; Philippians 2:12, 13). And as respects the spread and triumph of the kingdom of Christ, such a feeling indicates ignorance, indifference, indolence, and unfaithfulness, rather than faith in God. It is quite inconsistent with both Scripture and reason, and will deprive those who cherish it of all share in the joy of final victory, even if they are not utterly cast away as "wicked, slothful, and unprofitable" (Matthew 25:26, 30). - G.W.

1. Now the tide fairly turned in David's history, and that, instead of a sad chronicle of hardship and disappointment, the record of his reign becomes one of unmingled success and prosperity. The fact is far from an unusual one in the history of men's lives. How often, even in the ease of men who have become eminent, has the first stage of life been one of disappointment and sorrow, and the last part one of prosperity so great as to exceed the fondest dreams of youth. Effort after effort has been made by a young man to get a footing m the literary world, but his books have proved comparative failures. At last he issues one which catches in a remarkable degree the popular taste, and thereafter fame and fortune attend him, and lay their richest offerings at his feet. A similar tale is to be told of many an artist and professional man. And even persons of more ordinary gifts, who have found the battle of life awfully difficult in its earlier stages, have gradually, through diligence and perseverance, acquired an excellent position, more than fulfilling every reasonable desire for success. But it is an encouraging thing for those who begin life under hard conditions, but with a brave heart and a resolute purpose to do their best, that, as a general rule, the sky clears as the day advances, and the troubles and struggles of the morning yield to success and enjoyment later in the day. David's prosperity and enlargement in every quarter were due to the gracious presence and favour of God. Unlike many successful men, who ascribe their success so largely to their personal talents and ways of working, he felt that the great factor in his success was God. There is what the world calls "luck," that is to say those conditions of success which are quite out of our control; as, for instance, in business the unexpected rise or fall of markets, the occurrence of favourable openings, the honesty or dishonesty of partners and connections, the stability or the vicissitudes of investments. The difference between the successful man of the world and the successful godly man in these respects is that the one speaks only of his tuck, the other sees the hand of God in ordering all such things for his benefit. This last was David's case. But is this way of claiming to be specially favoured and blessed by God not objectionable? Is it not what the world calls "cant"? Is it not highly offensive in any man to claim to be a favourite of Heaven? This may be a plausible way of reasoning, but one thing is certain — it has not the support of Scripture. If it be an offence publicly to recognise the special favour and blessing with which it has pleased God to visit us, David himself was the greatest offender in this respect the world has ever known. What is the great burden of his psalms of thanksgiving? Is it not an acknowledgment of the special mercies and favours that God bestowed on him, especially in his times of great necessity? What the world is so ready to believe is that this cannot be done save in the spirit of the Pharisee who thanked God that he was not as other men. And whenever a worldly man falls foul of one who owns the distinguishing spiritual mercies that God has bestowed on him, it is this accusation he is sure to hurl at his head. The truth is, the world cannot or will not distinguish between the Pharisee and the humble saint, conscious that in him dwelleth no good thing. The one is as unlike the other as light is to darkness. What good men need to bear in mind is that when they do make mention of the special goodness of God to them they should be most careful to do so in no boastful mood, but in the spirit of a most real, and not an assumed or formal, humility.

2. Midway between the two statements before us on the greatness and prosperity which God conferred on David, mention is made of his friendly relations with the king of Tyre (ver. 11.) The Phoenicians were not included among the seven nations of Palestine whom the Israelites were to extirpate, so that a friendly alliance with them was not forbidden. Tyre had a great genius for commerce; and the spirit of commerce is alien from thee spirit of war. That it is always a nobler spirit cannot be said; for while commerce ought to rest on the idea of mutual benefit, and many of its sons honourably fulfil this condition, it often degenerates into the most atrocious selfishness, and heeds not what havoc it may inflict on others provided it derives personal gain from its undertakings. But we have no reason to believe that there was anything specially hurtful in the traffic which Tyre now began with Israel, although the intercourse of the two countries afterwards led to other results pernicious to the latter — the introduction of Phoenician idolatry and the overthrow of pure worship in the greater part of the tribes of Israel. Meanwhile what Hiram does is to send to David cedar trees, and carpenters, and masons, by means of whom a more civilized style of dwelling is introduced; and the new city which David has commenced to build, and especially the house which is to be his own, present features of skill and beauty hitherto unknown in Israel. For, amid all his zeal for higher things, the young king of Israel does not disdain to advance his kingdom in material comforts.

3. Two campaigns against these inveterate enemies of Israel are recorded, and the decisive encounter in both cases took place in the neighbourhood of Jerusalem. The narrative is so brief that we have difficulty in apprehending all the circumstances. The first invasion of the Philistines took place soon after David was anointed king over all Israel. It is not said whether this occurred. before David possessed himself of Mount Zion, nor, considering the structure common in Hebrew narrative, does the circumstance that in the history it follows that event prove that it was subsequent to it in the order of time. We see that the campaign was very serious, and David's difficulties very great. David attacked the Philistines and smote them at a place called Baal-perazim, somewhere most likely between Adullam and Jerusalem. Considering the superior position of the Philistines, and the great advantage they seem to have had over David in numbers also, this was a signal victory, even though it did not reduce the foe to helplessness. For when the Philistines had got time to recover, they again came up, pitched again in the plain of Rephaim, and appeared to render unavailing the signal achievement of David at Baal-perazim. Again David inquired what he should do. The reply was somewhat different from before. David was not to go straight up to face the enemy, as he had done before. He was to "fetch a compass behind them," that is, as we understand it, to make a circuit, so as to get in the enemy's rear over against a grove of mulberry trees. That tree has not yet disappeared from the neighbourhood of Jerusalem; a mulberry tree still marks the spot in the valley of Jehoshaphat, where, according to tradition, Isaiah was sawn asunder. When he should hear "the sound of a going" (R.V., "the sound of a march") in the tops of the mulberry trees, then he was to bestir himself. It is probable that the presence of David and his troop in the rear of the Philistines was not suspected, the mulberry trees forming a screen between them. When David got his opportunity, he availed himself of it to great advantage.

(W. G. Blaikie, D. D.)