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Blaikie. + </title> + <style type="text/css"> + +body {margin-left: 10%; margin-right: 10%;} + +h1,h2,h3,h4 {text-align: center; clear: both; font-weight: normal} +h2 {font-size: 140%;} +h3 {font-style: italic;} + +p {margin-top: .75em; text-align: justify; margin-bottom: .75em;} + +hr {width: 50%; margin-top: 2em; margin-bottom: 2em; + margin-left: auto; margin-right: auto; clear: both;} + +.pagenum {/*visibility:hidden hide the page numbers*/ + font-size: x-small; font-style: normal; color: #444; text-align: right; width: 2.25em; + position: absolute; right: 1em; padding: 0 0 0 0 ; margin: auto 0 auto 0;} + +.center {text-align: center;} +.smcap {font-variant: small-caps;} +.lowercase {text-transform: lowercase;} +.gaptop {margin-top: 3em;} +.titlesmaller {font-size: 71%;} +.titlebigger {font-size: 141%;} + +.footnotes {border: dashed 1px gray; background-color: #EEE; padding: 1em 1em 1em 1em; font-size: 90%;} +.footnotes h3 {margin-top: 0em; margin-bottom: 0em; font-style: normal;text-align: left;} +.footnotes p {margin-bottom: 0.2em; margin-top: 0.2em;} +.footnote {margin-left: 10%; margin-right: 10%;} +.footnote .label {position: absolute; right: 84%; text-align: right;} +.fnanchor {vertical-align: top; font-size: 70%; text-decoration: none;} + +.poem {margin-left:5%; margin-right:5%; margin-top: 0.75em; margin-bottom: 0.75em; text-align: left; font-size: 90%;} +.poem br {display: none;} +.poem span.i0 {display: block; padding-left: 2em; text-indent: -2em; margin-left: 0em;} +.poem span.i2 {display: block; padding-left: 2em; text-indent: -2em; margin-left: 1em;} + +table {margin-left: auto; margin-right: auto; width: 100%;} +.conchp {text-align: center; padding-top: 1em;} +.confst {padding-top: 0em;} +.concht {text-align: left; font-size: 85%;} +.conpag {text-align: right; font-size: 85%; vertical-align: bottom;} +.conpgh {text-align: right; vertical-align: bottom; padding-left: 2em; font-weight: normal; font-size: 80%;} + +div.notes {background-color: #eeeeee; color: #000; border: 1px solid black; + padding-top: 0em; padding-bottom: .5em; padding-left: 1em; padding-right: 1em; + margin-top: 2em; margin-bottom: 4em; font-family: sans-serif; font-size: 90%;} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Expositor's Bible: The First Book of +Samuel, by W. G. Blaikie + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Expositor's Bible: The First Book of Samuel + +Author: W. G. Blaikie + +Editor: W. Robertson Nicoll + +Release Date: April 7, 2012 [EBook #39394] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: FIRST SAMUEL *** + + + + +Produced by Marcia Brooks, Colin Bell, Nigel Blower and +the Online Distributed Proofreading Team at +http://www.pgdp.net (This file was produced from images +generously made available by The Internet Archive/Canadian +Libraries) + + + + + + +</pre> + + +<div class="notes"> +<p>This e-text includes characters that will only display in UTF-8 (Unicode) +file encoding, including “curly quotes” and the œ ligature. If any of these +characters do not display properly, you may have an incompatible browser or +unavailable fonts. First, make sure that the browser’s “character set” or +“file encoding” is set to Unicode (UTF-8). You may also need to change your +browser’s default font.</p> + +<p>A few minor typographical errors have been silently corrected.</p> +</div> + +<p><span class="pagenum"><a name="Page_i" id="Page_i">[i]</a></span></p> + +<h1>THE EXPOSITOR’S BIBLE.</h1> + +<p class="center"><span class="titlesmaller">EDITED BY THE REV.</span><br /> +<span class="titlebigger">W. ROBERTSON NICOLL, M.A.,</span><br /> +<i>Editor of “The Expositor.”</i></p> + +<p class="center gaptop"><span class="titlebigger">THE FIRST BOOK OF SAMUEL.</span></p> + +<p class="center"><span class="titlesmaller">BY</span><br /> +<span class="titlebigger">W. G. BLAIKIE, D.D., LL.D.</span></p> + +<p class="center gaptop">TORONTO:<br /> +WILLARD TRACT DEPOSITORY AND BIBLE DEPÔT,<br /> +<span class="smcap">Corner of Yonge and Temperance Streets</span>.<br /> +1888.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_ii" id="Page_ii"></a></span> +<span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span></p> + +<h1>THE FIRST BOOK<br /> +<span class="titlesmaller">OF</span><br /> +SAMUEL.</h1> + +<p class="center gaptop">BY THE REV. PROFESSOR<br /> +<span class="titlebigger">W. G. BLAIKIE, D.D., LL.D.,</span><br /> +<span class="smcap">New College, Edinburgh</span>.</p> + +<p class="center gaptop">TORONTO:<br /> +WILLARD TRACT DEPOSITORY AND BIBLE DEPÔT,<br /> +<span class="smcap">Corner of Yonge and Temperance Streets</span>.<br /> +1888.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_iv" id="Page_iv"></a></span> +<span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span></p> + +<h2>CONTENTS.</h2> + +<table summary="Contents"> +<tr> +<th class="conpgh"> </th> +<th class="conpgh">PAGE</th> +</tr><tr> +<td class="conchp confst" colspan="2">CHAPTER I.</td> +</tr><tr> +<td class="concht">HANNAH’S TRIAL AND TRUST</td> +<td class="conpag"><a href="#Page_1">1</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER II.</td> +</tr><tr> +<td class="concht">HANNAH’S FAITH REWARDED</td> +<td class="conpag"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER III.</td> +</tr><tr> +<td class="concht">HANNAH’S SONG OF THANKSGIVING</td> +<td class="conpag"><a href="#Page_25">25</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER IV.</td> +</tr><tr> +<td class="concht">ELI’S HOUSE</td> +<td class="conpag"><a href="#Page_37">37</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER V.</td> +</tr><tr> +<td class="concht">SAMUEL’S VISION</td> +<td class="conpag"><a href="#Page_49">49</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER VI.</td> +</tr><tr> +<td class="concht">THE ARK OF GOD TAKEN BY THE PHILISTINES</td> +<td class="conpag"><a href="#Page_61">61</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER VII.</td> +</tr><tr> +<td class="concht">THE ARK AMONG THE PHILISTINES</td> +<td class="conpag"><a href="#Page_73">73</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER VIII. +<span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span></td> +</tr><tr> +<td class="concht">REPENTANCE AND REVIVAL</td> +<td class="conpag"><a href="#Page_85">85</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER IX.</td> +</tr><tr> +<td class="concht">NATIONAL DELIVERANCE—THE PHILISTINES SUBDUED</td> +<td class="conpag"><a href="#Page_97">97</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER X.</td> +</tr><tr> +<td class="concht">THE PEOPLE DEMAND A KING</td> +<td class="conpag"><a href="#Page_109">109</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XI.</td> +</tr><tr> +<td class="concht">SAUL BROUGHT TO SAMUEL</td> +<td class="conpag"><a href="#Page_121">121</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XII.</td> +</tr><tr> +<td class="concht">FIRST MEETING OF SAMUEL AND SAUL</td> +<td class="conpag"><a href="#Page_133">133</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XIII.</td> +</tr><tr> +<td class="concht">SAUL ANOINTED BY SAMUEL</td> +<td class="conpag"><a href="#Page_145">145</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XIV.</td> +</tr><tr> +<td class="concht">SAUL CHOSEN KING</td> +<td class="conpag"><a href="#Page_157">157</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XV.</td> +</tr><tr> +<td class="concht">THE RELIEF OF JABESH-GILEAD</td> +<td class="conpag"><a href="#Page_169">169</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XVI.</td> +</tr><tr> +<td class="concht">SAMUEL’S VINDICATION OF HIMSELF</td> +<td class="conpag"><a href="#Page_181">181</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XVII.</td> +</tr><tr> +<td class="concht">SAMUEL’S DEALINGS WITH THE PEOPLE</td> +<td class="conpag"><a href="#Page_193">193</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XVIII. +<span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span></td> +</tr><tr> +<td class="concht">SAUL AND SAMUEL AT GILGAL</td> +<td class="conpag"><a href="#Page_205">205</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XIX.</td> +</tr><tr> +<td class="concht">JONATHAN’S EXPLOIT AT MICHMASH</td> +<td class="conpag"><a href="#Page_217">217</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XX.</td> +</tr><tr> +<td class="concht">SAUL’S WILFULNESS</td> +<td class="conpag"><a href="#Page_229">229</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXI.</td> +</tr><tr> +<td class="concht">THE FINAL REJECTION OF SAUL</td> +<td class="conpag"><a href="#Page_241">241</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXII.</td> +</tr><tr> +<td class="concht">DAVID ANOINTED BY SAMUEL</td> +<td class="conpag"><a href="#Page_253">253</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXIII.</td> +</tr><tr> +<td class="concht">DAVID’S EARLY LIFE</td> +<td class="conpag"><a href="#Page_265">265</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXIV.</td> +</tr><tr> +<td class="concht">DAVID’S CONFLICT WITH GOLIATH</td> +<td class="conpag"><a href="#Page_278">278</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXV.</td> +</tr><tr> +<td class="concht">SAUL’S JEALOUSY—DAVID’S MARRIAGE</td> +<td class="conpag"><a href="#Page_292">292</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXVI.</td> +</tr><tr> +<td class="concht">SAUL’S FURTHER EFFORTS AGAINST DAVID</td> +<td class="conpag"><a href="#Page_305">305</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXVII.</td> +</tr><tr> +<td class="concht">DAVID AND JONATHAN</td> +<td class="conpag"><a href="#Page_317">317</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXVIII. +<span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span></td> +</tr><tr> +<td class="concht">DAVID AT NOB AND AT GATH</td> +<td class="conpag"><a href="#Page_329">329</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXIX.</td> +</tr><tr> +<td class="concht">DAVID AT ADULLAM, MIZPEH, AND HARETH</td> +<td class="conpag"><a href="#Page_341">341</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXX.</td> +</tr><tr> +<td class="concht">DAVID AT KEILAH, ZIPH, AND MAON</td> +<td class="conpag"><a href="#Page_354">354</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXI.</td> +</tr><tr> +<td class="concht">DAVID TWICE SPARES THE LIFE OF SAUL</td> +<td class="conpag"><a href="#Page_366">366</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXII.</td> +</tr><tr> +<td class="concht">DAVID AND NABAL</td> +<td class="conpag"><a href="#Page_378">378</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXIII.</td> +</tr><tr> +<td class="concht">DAVID’S SECOND FLIGHT TO GATH</td> +<td class="conpag"><a href="#Page_391">391</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXIV.</td> +</tr><tr> +<td class="concht">SAUL AT ENDOR</td> +<td class="conpag"><a href="#Page_404">404</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXV.</td> +</tr><tr> +<td class="concht">DAVID AT ZIKLAG</td> +<td class="conpag"><a href="#Page_416">416</a></td> +</tr><tr> +<td class="conchp" colspan="2">CHAPTER XXXVI.</td> +</tr><tr> +<td class="concht">THE DEATH OF SAUL</td> +<td class="conpag"><a href="#Page_429">429</a></td> +</tr> +</table> + +<hr /> + +<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> + +<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.</h2> + +<h3>HANNAH’S TRIAL AND TRUST.</h3> + +<h4>1 <span class="smcap">Samuel</span> i 1–18.</h4> + +<p>The prophet Samuel, like the book which bears his +name, comes in as a connecting link between the +Judges and the Kings of Israel. He belonged to a +transition period. It was appointed to him to pilot the +nation between two stages of its history: from a republic +to a monarchy; from a condition of somewhat casual +and indefinite arrangements to one of more systematic +and orderly government. The great object of his life +was to secure that this change should be made in the +way most beneficial for the nation, and especially most +beneficial for its spiritual interests. Care must be +taken that while becoming like the nations in having +a king, Israel shall not become like them in religion, +but shall continue to stand out in hearty and unswerving +allegiance to the law and covenant of their +fathers’ God.</p> + +<p>Samuel was the last of the judges, and in a sense +the first of the prophets. The last of the judges, but +not a military judge; not ruling like Samson by +physical strength, but by high spiritual qualities and +prayer; not so much wrestling against flesh and blood, +as against principalities and powers, and the rulers of +the darkness of this world, and spiritual wickedness +<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> +in high places. In this respect his function as judge +blended with his work as prophet. Before him, the +prophetic office was but a casual illumination; under +him it becomes a more steady and systematic light. +He was the first of a succession of prophets whom God +placed side by side with the kings and priests of Israel +to supply that fresh moral and spiritual force which +the prevailing worldliness of the one and formalism of +the other rendered so necessary for the great ends for +which Israel was chosen. With some fine exceptions, +the kings and priests would have allowed the seed of +Abraham to drift away from the noble purpose for +which God had called them; conformity to the world +in spirit if not in form was the prevailing tendency; +the prophets were raised up to hold the nation firmly +to the covenant, to vindicate the claims of its heavenly +King, to thunder judgments against idolatry and all +rebellion, and pour words of comfort into the hearts +of all who were faithful to their God, and who looked +for redemption in Israel. Of this order of God’s +servants Samuel was the first. And called as he was +to this office at a transition period, the importance of +it was all the greater. It was a work for which no +ordinary man was needed, and for which no ordinary +man was found.</p> + +<p>Very often the finger of God is seen very clearly in +connection with the birth and early training of those +who are to become His greatest agents. The instances +of Moses, Samson, and John the Baptist, to say nothing +of our blessed Lord, are familiar to us all. Very often +the family from which the great man is raised up is +among the obscurest and least distinguished of the +country. The “certain man” who lived in some quiet +cottage at Ramathaim-Zophim would never probably +<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> +have emerged from his native obscurity but for God’s +purpose to make a chosen vessel of his son. In the +case of this family, and in the circumstances of Samuel’s +birth, we see a remarkable overruling of human infirmity +to the purposes of the Divine will. If Peninnah +had been kind to Hannah, Samuel might never have +been born. It was the unbearable harshness of Peninnah +that drove Hannah to the throne of grace, and +brought to her wrestling faith the blessing she so +eagerly pled for. What must have seemed to Hannah +at the time a most painful dispensation became the +occasion of a glorious rejoicing. The very element +that aggravated her trial was that which led to her +triumph. Like many another, Hannah found the beginning +of her life intensely painful, and as a godly +woman she no doubt wondered why God seemed to +care for her so little. But at evening time there was +light; like Job, she saw “the end of the Lord;” the +mystery cleared away, and to her as to the patriarch +it appeared very clearly that “the Lord is very pitiful +and of tender mercy.”</p> + +<p>The home in which Samuel is born has some points +of quiet interest about it; but these are marred by +serious defects. It is a religious household, at least in +the sense that the outward duties of religion are carefully +attended to; but the moral tone is defective. +First, there is that radical blemish—want of unity. No +doubt it was tacitly permitted to a man in those days +to have two wives. But where there were two wives +there were two centres of interest and feeling, and +discord must ensue.</p> + +<p>Elkanah does not seem to have felt that in having +two wives he could do justice to neither. And he had +but little sympathy for the particular disappointment of +<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> +Hannah. He calculated that a woman’s heart-hunger +in one direction ought to be satisfied by copious gifts +in another. And as to Peninnah, so little idea had she +of the connection of true religion and high moral tone, +that the occasion of the most solemn religious service +of the nation was her time for pouring out her bitterest +passion. Hannah is the only one of the three of +whom nothing but what is favourable is recorded.</p> + +<p>With regard to the origin of the family, it seems +to have been of the tribe of Levi. If so, Elkanah +would occasionally have to serve the sanctuary; but no +mention is made of such service. For anything that +appears, Elkanah may have spent his life in the same +occupations as the great bulk of the people. The +place of his residence was not many miles from Shiloh, +which was at that time the national sanctuary. But +the moral influence from that quarter was by no means +beneficial; a decrepit high priest, unable to restrain +the profligacy of his sons, whose vile character brought +religion into contempt, and led men to associate gross +wickedness with Divine service,—of such a state of +things the influence seemed fitted rather to aggravate +than to lessen the defects of Elkanah’s household.</p> + +<p>Inside Elkanah’s house we see two strange arrangements +of Providence, of a kind that often moves our +astonishment elsewhere. First, we see a woman eminently +fitted to bring up children, but having none to +bring up. On the other hand, we see another woman, +whose temper and ways are fitted to ruin children, +entrusted with the rearing of a family. In the one +case a God-fearing woman does not receive the gifts of +Providence; in the other case a woman of a selfish +and cruel nature seems loaded with His benefits. In +looking round us, we often see a similar arrangement +<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> +of other gifts; we see riches, for example, in the very +worst of hands; while those who from their principles +and character are fitted to make the best use of them +have often difficulty in securing the bare necessaries +of life. How is this? Does God really govern, or +do time and chance regulate all? If it were God’s +purpose to distribute His gifts exactly as men are +able to estimate and use them aright, we should +doubtless see a very different distribution; but God’s +aim in this world is much more to try and to train +than to reward and fulfil. All these anomalies of +Providence point to a future state. What God does +we know not now, but we shall know hereafter. The +misuse of God’s gifts brings its punishment both here +and in the life to come. To whom much is given, +of them much shall be required. For those who have +shown the capacity to use God’s gifts aright, there +will be splendid opportunities in another life. To +those who have received much, but abused much, there +comes a fearful reckoning, and a dismal experience of +the “the unprofitable servant’s doom.”</p> + +<p>The trial which Hannah had to bear was peculiarly +heavy, as is well known, to a Hebrew woman. To +have no child was not only a disappointment, but +seemed to mark one out as dishonoured by God,—as +unworthy of any part or lot in the means that were to +bring about the fulfilment of the promise, “In thee +and in thy seed shall all the families of the earth be +blessed.” In the case of Hannah, the trial was aggravated +by the very presence of Peninnah and her +children in the same household. Had she been alone, +her mind might not have brooded over her want, and +she and her husband might have so ordered their life +as almost to forget the blank. But with Peninnah and +<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> +her children constantly before her eyes, such a course +was impossible. She could never forget the contrast +between the two wives. Like an aching tooth or an +aching head, it bred a perpetual pain.</p> + +<p>In many cases home affords a refuge from our trials, +but in this case home was the very scene of the trial. +There is another refuge from trial, which is very grateful +to devout hearts—the house of God and the exercises +of public worship. A member of Hannah’s race, who +was afterwards to pass through many a trial, was able +even when far away, to find great comfort in the very +thought of the house of God, with its songs of joy and +praise, and its multitude of happy worshippers, and to +rally his desponding feelings into cheerfulness and hope. +“Why art thou cast down, O my soul, and why art thou +disquieted within me? Hope in God, for I shall yet +praise Him for the health of His countenance.” But +from Hannah this resource likewise was cut off. The +days of high festival were her days of bitter prostration.</p> + +<p>It was the custom in religious households for the head +of the house to give presents at the public festivals. +Elkanah, a kind-hearted but not very discriminating +man, kept up the custom, and as we suppose, to compensate +Hannah for the want of children, he gave her at +these times a worthy or double portion. But his kindness +was inconsiderate. It only raised the jealousy of +Peninnah. For her and her children to get less than +the childless Hannah was intolerable. No sense of +courtesy restrained her from uttering her feeling. No +sisterly compassion urged her to spare the feelings of +her rival. No regard for God or His worship kept back +the storm of bitterness. With the reckless impetuosity +of a bitter heart she took these opportunities to reproach +<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> +Hannah with her childless condition. She +knew the tender spot of her heart, and, instead of +sparing it, she selected it as the very spot on which to +plant her blows. Her very object was to give Hannah +pain, to give her the greatest pain she could. And so +the very place that should have been a rebuke to every +bitter feeling, the very time which was sacred to +joyous festivity, and the very sorrow that should have +been kept furthest from Hannah’s thoughts, were +selected by her bitter rival to poison all her happiness, +and overwhelm her with lamentation and woe.</p> + +<p>After all, was Hannah or Peninnah the more +wretched of the two? To suffer in the tenderest part +of one’s nature is no doubt a heavy affliction. But to +have a heart eager to inflict such suffering on another +is far more awful. Young people that sting a comrade +when out of temper, that call him names, that reproach +him with his infirmities, are far more wretched and +pitiable creatures than those whom they try to irritate. +It has always been regarded as a natural proof of the +holiness of God that He has made man so that there is +a pleasure in the exercise of his amiable feelings, while +his evil passions, in the very play of them, produce +pain and misery. Lady Macbeth is miserable over +the murdered king, even while exulting in the triumph +of her ambition. Torn by her heartless and reckless +passions, her bosom is like a hell. The tumult in +her raging soul is like the writhing of an evil spirit. +Yes, my friends, if you accept the offices of sin, if you +make passion the instrument of your purposes, if you +make it your business to sting and to stab those who +in some way cross your path, you may succeed for the +moment, and you may experience whatever of satisfaction +can be found in gloated revenge. But know this, +<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> +that you have been cherishing a viper in your bosom +that will not content itself with fulfilling your desire. +It will make itself a habitual resident in your heart, and +distil its poison over it. It will make it impossible for +you to know anything of the sweetness of love, the +serenity of a well-ordered heart, the joy of trust, the +peace of heaven. You will be like the troubled sea, +whose waters cast up mire and dirt. You will find the +truth of that solemn word, “There is no peace, saith +my God, to the wicked.”</p> + +<p>If the heart of Peninnah was actuated by this infernal +desire to make her neighbour fret, it need not +surprise us that she chose the most solemn season +of religious worship to gratify her desire. What +could religion be to such a one but a form? What +communion could she have, or care to have, with +God? How could she realize what she did in disturbing +the communion of another heart? If we could +suppose her realizing the presence of God, and holding +soul-to-soul communion with Him, she would have +received such a withering rebuke to her bitter feelings +as would have filled her with shame and contrition. +But when religious services are a mere form, +there is absolutely nothing in them to prevent, at +such times, the outbreak of the heart’s worst passions. +There are men and women whose visits to the house +of God are often the occasions of rousing their worst, +or at least very unworthy, passions. Pride, scorn, +malice, vanity—how often are they moved by the very +sight of others in the house of God! What strange +and unworthy conceptions of Divine service such +persons must have! What a dishonouring idea of +God, if they imagine that the service of their bodies or +of their lips is anything to Him. Surely in the house +<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> +of God, and in the presence of God, men ought to feel +that among the things most offensive in His eyes are a +foul heart, a fierce temper, and the spirit that hateth a +brother. While, on the other hand, if we would serve +Him acceptably, we must lay aside all malice and +all guile and hypocrisies, envies and all evil speakings. +Instead of trying to make others fret, we +should try, young and old alike, to make the crooked +places of men’s hearts straight, and the rough places +of their lives plain; try to give the soft answer that +turneth away wrath; try to extinguish the flame of +passion, to lessen the sum-total of sin, and stimulate +all that is lovely and of good report in the world +around us.</p> + +<p>But to return to Hannah and her trial. Year by year +it went on, and her sensitive spirit, instead of feeling it +less, seemed to feel it more. It would appear that, on +one occasion, her distress reached a climax. She was +so overcome that even the sacred feast remained by her +untasted. Her husband’s attention was now thoroughly +roused. “Hannah, why weepest thou? and why eatest +thou not? and why is thy heart grieved? am not I +better to thee than ten sons?” There was not much +comfort in these questions. He did not understand the +poor woman’s feeling. Possibly his attempts to show her +how little cause she had to complain only aggravated +her distress. Perhaps she thought, “When my very +husband does not understand me, it is time for me to +cease from man.” With the double feeling—my distress +is beyond endurance, and there is no sympathy +for me in any fellow-creature—the thought may have +come into her mind, “I will arise and go to my Father.” +However it came about, her trials had the happy effect +of sending her to God. Blessed fruit of affliction! Is +<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> +not this the reason why afflictions are often so severe? +If they were of ordinary intensity, then, in the world’s +phrase, we might “grin and bear them.” It is when +they become intolerable that men think of God. As +Archbishop Leighton has said, God closes up the way +to every broken cistern, one after another, that He may +induce you, baffled everywhere else, to take the way to +the fountain of living waters. “I looked on my right +hand and beheld, but there was no man that would +know me; refuge failed me, no man cared for my soul. +I cried unto thee, O Lord; I said, Thou art my refuge +and my portion in the land of the living.”</p> + +<p>Behold Hannah, then, overwhelmed with distress, in +“the temple of the Lord” (as His house at Shiloh was +called), transacting solemnly with God. “She vowed +a vow.” She entered into a transaction with God, as +really and as directly as one man transacts with another. +It is this directness and distinctness of dealing with +God that is so striking a feature in the piety of those +early times. She asked God for a man child. But she +did not ask this gift merely to gratify her personal +wish. In the very act of dealing with God she felt that +it was His glory and not her personal feelings that she +was called chiefly to respect. No doubt she wished the +child, and she asked the child in fulfilment of her own +vehement desire. But beyond and above that desire +there arose in her soul the sense of God’s claim and +God’s glory, and to these high considerations she desired +to subordinate every feeling of her own. If God should +give her the man child, he would not be hers, but God’s. +He would be specially dedicated as a Nazarite to God’s +service. No razor should come on his head; no drop +of strong drink should pass his lips. And this would +not be a mere temporary dedication, it would last all +<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> +the days of his life. Eagerly though Hannah desired a +son, she did not wish him merely for personal gratification. +She was not to make herself the end of her +child’s existence, but would sacrifice even her reasonable +and natural claims upon him in order that he might be +more thoroughly the servant of God.</p> + +<p>Hannah, as she continued praying, must have felt +something of that peace of soul which ever comes from +conscious communion with a prayer-hearing God. But +probably her faith needed the element of strengthening +which a kindly and favourable word from one high in +God’s service would have imparted. It must have +been terrible for her to find, when the high priest +spoke to her, that it was to insult her, and accuse her +of an offence against decency itself from which her +very soul would have recoiled. Well meaning, but +weak and blundering, Eli never made a more outrageous +mistake. With firmness and dignity, and yet +in perfect courtesy, Hannah repudiated the charge. +Others might try to drown their sorrows with strong +drink, but she had poured out her soul before God. +The high priest must have felt ashamed of his rude +and unworthy charge, as well as rebuked by the +dignity and self-possession of this much-tried but +upright, godly woman. He sent her away with a +hearty benediction, which seemed to convey to her an +assurance that her prayer would be fulfilled. As yet +it is all a matter of faith; but her “faith is the substance +of things hoped for, the evidence of things not +seen.” Her burden is completely removed; her soul +has returned to its quiet rest. This chapter of the +history has a happy ending—“The woman went her +way and did eat, and her countenance was no more +sad.”</p> + +<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> +Is not this whole history just like one of the Psalms, +expressed not in words but in deeds? First the wail +of distress; then the wrestling of the troubled heart +with God; then the repose and triumph of faith. +What a blessing, amid the multitude of this world’s +sorrows; that such a process should be practicable! +What a blessed thing is faith, faith in God’s word, and +faith in God’s heart, that faith which becomes a bridge +to the distressed from the region of desolation and +misery to the region of peace and joy? Is there any +fact more abundantly verified than this experience is—this +passage out of the depths, this way of shaking +one’s self from the dust, and putting on the garments +of praise? Are any of you tired, worried, wearied in +the battle of life, and yet ignorant of this blessed +process? Do any receive your fresh troubles with +nothing better than a growl of irritation—I will not +say an angry curse? Alas for your thorny experience! +an experience which knows no way of blunting the +point of the thorns. Know, my friends, that in Gilead +there is a balm for soothing these bitter irritations. +There is a peace of God that passeth all understanding, +and that keeps the hearts and minds of His people +through Christ Jesus. “Thou wilt keep him in +perfect peace whose mind is stayed on Thee, because +he trusteth in Thee.”</p> + +<p>But let those who profess to be Christ’s see that they +are consistent here. A fretful, complaining Christian is +a contradiction in terms. How unlike to Christ! How +forgetful such a one is of the grand argument, “He +that spared not His own Son, but delivered Him up for +us all, how shall He not with Him also freely give us +all things?” “Be patient, brethren, for the coming of +the Lord draweth near.” Amid the agitations of life +<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> +often steal away to the green pastures and the still +waters, and they will calm your soul. And while +“the trial of your faith is much more precious than of +gold that perisheth, although it be tried with fire,” it +shall be “found unto praise and honour and glory at +the appearing of Jesus Christ.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span></p> + +<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2> + +<h3>HANNAH’S FAITH REWARDED.</h3> + +<h4>1 <span class="smcap">Samuel</span> i. 19–28.</h4> + +<p>In all the transactions recorded in these verses, +we see in Hannah the directing and regulating +power of the family; while Elkanah appears acquiescing +cordially in all that she proposes, and devoutly seconding +her great act of consecration,—the surrender of +Samuel to the perpetual service of God. For a moment +it might be thought that Hannah assumed a place that +hardly belonged to her; that she became the leader +and director in the house, while her proper position +was that of a helpmeet to her husband. We are constrained, +however, to dismiss this thought, for it does +not fit in to the character of Hannah, and it is not in +keeping with the general tone of the passage. There +are two reasons that account sufficiently for the part +she took. In the first place, it was she that had dealt +with God in the matter, and it was with her too that +God had dealt. She had been God-directed in the +earlier part of the transaction, and therefore was +specially able to see what was right and proper to be +done in following up God’s remarkable acknowledgment +and answer of her prayer. The course to be taken +came to her as an intuition,—an intuition not to be +reasoned about, not to be exposed to the criticism of +another, to be simply accepted and obeyed. As she +<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> +gave no heed to those impulses of her own heart that +might have desired a different destination for her child, +so she was disposed to give none to the impulses of +any other. The name, and the training, and the life-work +of a child given so remarkably were all clear as +sunbeams to her godly heart; and in such a matter it +would have been nothing but weakness to confer with +flesh and blood.</p> + +<p>And in the second place, Elkanah could be in no +humour to resist his wife, even if he had had any reason +to do so. For he was in a manner reproved of God +for not being more concerned about her sadness of +spirit. God had treated her sorrow more seriously +than he had. God had not said to her that her husband +was better to her than ten sons. God had recognised +the hunger of her heart for a son as a legitimate craving, +and when she brought her wish to Him, and meekly +and humbly asked Him to fulfil it, He had heard her +prayer, and granted her request. In a sense Hannah, +in the depth of her sorrow, had appealed from her +husband to a higher court, and the appeal had been +decided in her favour. Elkanah could not but feel +that in faith, in lofty principle, in nearness of fellowship +with God, he had been surpassed by his wife. +It was no wonder he surrendered to her the future +direction of a life given thus in answer to her prayers. +Yet in thus surrendering his right he showed no +sullenness of temper, but acted in harmony with her, +not only in naming and dedicating the child, but in +taking a vow on himself, and at the proper moment +fulfilling that vow. The three bullocks, with the ephah +of flour and the bottle of wine brought to Shiloh when +the child was presented to the Lord, were probably the +fulfilment of Elkanah’s vow.</p> + +<p><span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> +But to come more particularly to what is recorded in +the text.</p> + +<p>1. We notice, first, the fact of the answer to prayer. +The answer was prompt, clear, explicit. It is an +important question, Why are some prayers answered +and not others? Many a good man and woman feel +it to be the greatest trial that their prayers for definite +objects are not answered. Many a mother will say, +Why did God not answer me when I prayed Him to +spare my infant’s life? I am sure I prayed with my +whole heart and soul, but it seemed to make no difference, +the child sank and died just as if no one had +been praying for him. Many a wife will say, Why +does God not convert my husband? I have agonized, +I have wept and made supplication on his behalf, and +in particular, with reference to his besetting infirmity, +I have implored God to break his chain and set him +free; but there he is, the same as ever. Many a young +person under serious impressions will say, Why does +God not hear my prayer? I have prayed with heart +and soul for faith and love, for peace in believing, for +consciousness of my interest in Christ; but my prayers +seem directed against a wall of brass, they seem never +to reach the ears of the Lord of hosts. In spite of all +such objections and difficulties, we maintain that God +is the hearer of prayer. Every sincere prayer offered +in the name of Christ is heard, and dealt with by God +in such way as seems good to Him. There are good +reasons why some prayers are not answered at all, and +there are also good reasons why the visible answer +to some prayers is delayed. Some prayers are not +answered because the spirit of them is bad. “Ye ask +but receive not because ye ask amiss, that ye may +consume it upon your lusts.” What is asked merely +<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> +to gratify a selfish feeling is asked amiss. It is not +holy prayer; it does not fit in with the sacred purposes +of life; it is not asked to make us better, or enable +us to serve God better, or make our life more useful +to our fellows; but simply to increase our pleasure, to +make our surroundings more agreeable. Some prayers +are not answered because what is asked would be hurtful; +the prayer is answered in spirit though denied in +form. A Christian lady, over the sick bed of an only +son, once prayed with intense fervour that he might be +restored, and positively refused to say, “Thy will be +done.” Falling asleep, she seemed to see a panorama +of her son’s life had he survived; it was a succession +of sorrows, rising into terrible agonies,—so pitiful a +sight that she could no longer desire his life to be +prolonged, and gave up the battle against the will of +God. Some prayers are not answered at the time, +because a discipline of patience is needed for those who +offer them; they have to be taught the grace of waiting +patiently for the Lord; they have to learn more fully +than hitherto to walk by faith, not by sight; they have +to learn to take the promise of God against all appearances, +and to remember that heaven and earth shall +pass away, but God’s word shall not pass away.</p> + +<p>But whatever be the reasons for the apparent silence +of God, we may rest assured that hearing prayer is +the law of His kingdom. Old Testament and New +alike bear witness to this. Every verse of the Psalms +proclaims it. Alike by precept and example our Lord +constantly enforced it. Every Apostle takes up the +theme, and urges the duty and the privilege. We may +say of prayer as St. Paul said of the resurrection—if +prayer be not heard our preaching is vain, and your +faith is vain. And what true Christian is there who +<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> +cannot add testimonies from his own history to the +same effect? If the answer to some of your prayers +be delayed, has it not come to many of them? Come, +too, very conspicuously, so that you were amazed, and +almost awed? And if there be prayers that have not +yet been answered, or in reference to which you have +no knowledge of an answer, can you not afford to +wait till God gives the explanation? And when the +explanation comes, have you not much cause to believe +that it will redound to the praise of God, and that +many things, in reference to which you could at the +time see nothing but what was dark and terrible, may +turn out when fully explained to furnish new and overwhelming +testimony that “God is love?”</p> + +<p>2. The next point is the name given by Hannah to +her son. The name Samuel, in its literal import, does +not mean “asked of the Lord,” but “heard of the +Lord.” The reason assigned by Hannah for giving this +name to her son is not an explanation of the word, +but a reference to the circumstances. In point of fact, +“heard of the Lord” is more expressive than even +“asked of the Lord,” because it was God’s hearing (in +a favourable sense), more than Hannah’s asking, that +was the decisive point in the transaction. Still, as far +as Hannah was concerned, he was asked of the Lord. +The name was designed to be a perpetual memorial of +the circumstances of his birth. For the good of the +child himself, and for the instruction of all that might +come in contact with him, it was designed to perpetuate +the fact that before his birth a solemn transaction in +prayer took place between his mother and the Almighty. +The very existence of this child was a perpetual witness, +first of all of the truth that God exists, and then +of the truth that He is a prayer-hearing God. The +<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> +very name of this child is a rebuke to those parents +who never think of God in connection with their +children, who never thank God for giving them, nor +think of what He would like in their education and +training. Even where no such special transaction by +prayer has taken place as in the case of Samuel’s +mother, children are to be regarded as sacred gifts of +God. “Lo, children are the heritage of the Lord, and +the fruit of the womb is His reward.” Many a child +has had the name Samuel given him since these distant +days in Judæa under the influence of this feeling. +Many a parent has felt what a solemn thing it is to +receive from God’s hands an immortal creature, that +may become either an angel or a devil, and to be +entrusted with the first stage of a life that may spread +desolation and misery on the one hand, or joy and +blessing wherever its influence reaches. Do not treat +lightly, O parents, the connection between God and +your children! Cherish the thought that they are +God’s gifts, God’s heritage to you, committed by Him +to you to bring up, but not apart from Him, not in +separation from those holy influences which He alone +can impart, and which He is willing to impart. What +a cruel thing it is to cut this early connection between +them and God, and send them drifting through the +world like a ship with a forsaken rudder, that flaps +hither and thither with every current of the sea! What +a blessed thing when, above all things, the grace and +blessing of God are sought by parents for their children, +when all the earnest lessons of childhood are directed +to this end, and before childhood has passed into youth +the grace of God rules the young heart, and the holy +purpose is formed to live in His fear through Jesus +Christ, and to honour Him for evermore! +</p> + +<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> +3. Hannah’s arrangements for the child. From the +very first she had decided that at the earliest possible +period he should be placed under the high priest at +Shiloh. Hannah’s fulfilment of her vow was to be +an ample, prompt, honourable fulfilment. Many a one +who makes vows or resolutions under the pressure and +pinch of distress immediately begins to pare them +down when the pinch is removed, like the merchant in +the storm who vowed a hecatomb to Jupiter, then +reduced the hecatomb to a single bullock, the bullock +to a sheep, the sheep to a few dates; but even these he +ate on the way to the altar, laying on it only the stones. +Not one jot would Hannah abate of the full sweep and +compass of her vow. She would keep the child by +her only till he was weaned, and then he should be +presented at Shiloh. It is said that Jewish mothers +sometimes suckled their children to the age of three +years, and this was probably little Samuel’s age when +he was taken to Shiloh. Meanwhile, she resolved that +till that time was reached she would not go up to the +feast. Had she gone before her son was weaned she +must have taken him with her, and brought him away +with her, and that would have broken the solemnity of +the transaction when at last she should take him for +good and all. No. The very first visit that she and her +son should pay to Shiloh would be the decisive visit. +The very first time that she should present herself at +that holy place where God had heard her prayer and +her vow would be the time when she should fulfil her +vow. The first time that she should remind the high +priest of their old interview would be when she came +to offer to God’s perpetual service the answer to her +prayer and the fruit of her vow. To miss the feast +would be a privation, it might even be a spiritual loss, +<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> +but she had in her son that which itself was a means +of grace to her, and a blessed link to God and heaven; +while she remained with him God would still remain +with her; and in prayer for him, and the people whom +he might one day influence, her heart might be as much +enlarged and warmed as if she were mingling with the +thousands of Israel, amid the holy excitement of the +great national feast.</p> + +<p>4. Elkanah’s offering at Shiloh. When Elkanah +heard his wife’s plan with reference to Samuel, he +simply acquiesced, bade her remain at Shiloh, “only +the Lord establish His word.” What word? Literally, +the Lord had spoken no word about Samuel, unless +the word of Eli to Hannah “The God of Israel grant +thee thy petition that thou hast asked of Him” could +be regarded as a word from God. That word, however, +had already been fulfilled; and Elkanah’s prayer +meant, The Lord bring to pass those further blessings +of which the birth of Samuel was the promise and +the prelude; the Lord accept, in due time, the offering +of this child to His service, and grant that out of that +offering there may come to Israel all the good that it +is capable of yielding.</p> + +<p>The cordiality with which Elkanah accepted his wife’s +view of the case is seen further in the ample offering +which he took to Shiloh—three bullocks, an ephah of +flour, and a bottle of wine. One bullock would have +sufficed as a burnt-offering for the child now given for +the service of God, and in ver. 25 special mention is +made of one being slain. The other two were added to +mark the speciality of the occasion, to make the offering, +so to speak, round and complete, to testify the ungrudging +cordiality with which the whole transaction was +entered into. One might perhaps have thought that in +<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> +connection with such a service there was hardly any +need of a bloody sacrifice, A little child of two or three +years old—the very type and picture of innocence—surely +needed little in the way of expiation. Not so, +however, the view of the law of Moses. Even a newborn +infant could not be presented to the Lord without +some symbol of expiation. There is such a virus of +corruption in every human soul that not even infants +can be brought to God for acceptance and blessing +without a token of atonement. Sin has so separated +the whole race from God, that not one member of it +can be brought near, can be brought into the region +of benediction, without shedding of blood. And if no +member of it can be even accepted without atonement, +much less can any be taken to be God’s servant, taken to +stand before Him, to represent Him, to be His organ to +others, to speak in His name. What a solemn truth +for all who desire to be employed in the public service +of Jesus Christ! Remember how unworthy you are +to stand before him. Remember how stained your +garments are with sin and worldliness, how distracted +your heart is with other thoughts and feelings, how +poor the service is you are capable of rendering. Remember +how gloriously Jesus is served by the angels +that excel in strength, that do His commandments, +hearkening to the voice of His word. And when you +give yourselves to Him, or ask to be allowed to take +your place among His servants, seek as you do so to +be sprinkled with the blood of cleansing, own your +personal unworthiness, and pray to be accepted through +the merit of His sacrifice!</p> + +<p>5. And now, the bullock being slain, they bring the +child to Eli. Hannah is the speaker, and her words +are few and well chosen. She reminds Eli of what +<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> +she had done the last time she was there. Generous +and courteous, she makes no allusion to anything unpleasant +that had passed between them. Small matters +of that sort are absorbed in the solemnity and importance +of the transaction. In her words to Eli she +touches briefly on the past, the present, and the future. +What occurred in the past was, that she stood there a +few years ago praying unto the Lord. What was true +of the present was, that the Lord had granted her +petition, and given her this child for whom she had +prayed. And what was going to happen in the future +was (as the Revised Version has it), “I have granted +him to the Lord; as long as he liveth he is granted to +the Lord.”</p> + +<p>It is interesting to remark that no word of Eli’s is +introduced. This Nazarite child is accepted for the +perpetual service of God at once and without remark. +No remonstrance is made on the score of his tender +years. No doubt is insinuated as to how he may turn +out. If Samuel’s family was a Levitical one, he would +have been entitled to take part in the service of God, +but only occasionally, and at the Levitical age. But +his mother brings him to the Lord long before the +Levitical age, and leaves him at Shiloh, bound over to +a lifelong service. How was she able to do it? For +three years that child had been her constant companion, +had lain in her bosom, had warmed her heart with his +smiles, had amused her with his prattle, had charmed +her with all his engaging little ways. How was she +able to part with him? Would he not miss her too as +much as she would miss him? Shiloh was not a very +attractive place, Eli was old and feeble, Hophni and +Phinehas were beasts, the atmosphere was offensive +and pernicious. Nevertheless, it was God’s house, and +<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> +if a little child should be brought to it, capable of +rendering to God real service, God would take care +of the child. Already he was God’s child. Asked of +God, and heard of God, he bore already the mark of +his Master. God would be with him, as He had been +with Joseph, as He had been with Moses—“He shall +call on Me, and I will answer him; I will be with +him in trouble, I will be with him and honour him.”</p> + +<p>Noble in her spirit of endurance in the time of trial, +Hannah is still more noble in the spirit of self-denial in +the time of prosperity. It was no common grace that +could so completely sacrifice all her personal feelings, +and so thoroughly honour God. What a rebuke to +those parents that keep back their children from God’s +service, that will not part with their sons to be missionaries, +that look on the ministry of the Gospel as +but a poor occupation! What a rebuke, too, to many +Christian men and women who are so unwilling to +commit themselves openly to any form of Christian +service,—unwilling to be identified with religious work! +Yet, on the other hand, let us rejoice that in this our +age, more perhaps than in any other, so many are +willing, nay eager, for Christian service. Let us rejoice +that both among young men and young women recruits +for the mission-field are offering themselves in such +numbers. After all, it is true wisdom, and true policy, +although not done as a matter of policy. It will yield +far the greatest satisfaction in the end. God is not +unrighteous to forget the work and labour of love of His +children. And “every one that hath forsaken houses, +or brethren, or sisters, or father, or mother, or wife, or +children, or lands for My name’s sake, shall receive an +hundredfold, and shall inherit everlasting life.” +</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span></p> + +<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2> + +<h3>HANNAH’S SONG OF THANKSGIVING.</h3> + +<h4><span class="smcap">1 Samuel</span> ii. 1–10.</h4> + +<p>The emotion that filled Hannah’s breast after she +had granted Samuel to the Lord, and left him +settled at Shiloh, was one of triumphant joy. In her +song we see no trace of depression, like that of a +bereaved and desolate mother. Some may be disposed +to think less of Hannah on this account; they may +think she would have been more of a true mother if +something of human regret had been apparent in her +song. But surely we ought not to blame her if the +Divine emotion that so completely filled her soul excluded +for the time every ordinary feeling. In the very +first words of her song we see how closely God was +connected with the emotions that swelled in her breast. +“My heart rejoiceth <i>in the Lord</i>, mine horn is exalted +<i>in the Lord</i>.” The feeling that was so rapturous was +the sense of God’s gracious owning of her; His taking +her into partnership, so to speak, with Himself; His +accepting of her son as an instrument for carrying out +His gracious purposes to Israel and the world. Only +those who have experienced it can understand the overwhelming +blessedness of this feeling. That the infinite +God should draw near to His sinful creature, and not +only accept him, but identify Himself with him, as it +<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> +were, taking him and those dearest to him into His +confidence, and using them to carry out His plans, is +something almost too wonderful for the human spirit to +bear. This was Hannah’s feeling, as it afterwards was +that of Elizabeth, and still more of the Virgin Mary, +and it is no wonder that their songs, which bear a close +resemblance to each other, should have been used by +the Christian Church to express the very highest degree +of thankfulness.</p> + +<p>The emotion of Hannah was intensified by another +consideration. What had taken place in her experience +was not the only thing of this kind that had ever +happened or that ever was to happen. On the contrary, +it was the outcome of a great law of God’s kingdom, +which law regulated the ordinary procedure of His +providence. Hannah’s heart was enlarged as she +thought how many others had shared or would share +what had befallen her; as she thought how such pride +and arrogance as that which had tormented her was +doomed to be rebuked and brought low under God’s +government; how many lowly souls that brought their +burden to Him were to be relieved; and how many +empty and hungry hearts, pining for food and rest, +were to find how He “satisfieth the longing soul, and +filleth the hungry soul with goodness.”</p> + +<p>But it would seem that her thoughts took a still +wider sweep. Looking on herself as representing the +nation of Israel, she seems to have felt that what had +happened to her on a small scale was to happen to the +nation on a large; for God would draw nigh to Israel +as He had to her, make him His friend and confidential +servant, humble the proud and malignant nations around +him, and exalt him, if only he endeavoured humbly and +thankfully to comply with the Divine will. Is it possible +<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> +that her thoughts took a more definite form? May not +the Holy Spirit have given her a glimpse of the great +truth—“Unto us a child is born, unto us a son is given”? +May she not have surmised that it was to be through +one born in the same land that the great redemption +was to be achieved? May she not have seen in her +little Samuel the type and symbol of another Child, to +be more wonderfully born than hers, to be dedicated to +God’s service in a higher sense, to fulfil all righteousness +far beyond anything in Samuel’s power? And may +not this high theme, carrying her far into future times, +carrying her on to the end of the world’s history, bearing +her up even to eternity and infinity, have been the +cause of that utter absence of human regret, that +apparent want of motherly heart-sinking, which we +mark in the song?</p> + +<p>When we examine the substance of the song more +carefully, we find that Hannah derives her joy from +four things about God:—1. His nature (vv. 2–3); 2. +His providential government (vv. 4–8); 3. His most +gracious treatment of His saints (v. 9); 4. The glorious +destiny of the kingdom of His anointed.</p> + +<p>1. In the second and third verses we find comfort +derived from (1) God’s holiness, (2) His unity, (3) His +strength, (4) His knowledge, and (5) His justice.</p> + +<p>(1) The <i>holiness</i>, the spotlessness of God is a source +of comfort,—“There is none holy as the Lord.” To the +wicked this attribute is no comfort, but only a terror. +Left to themselves, men take away this attribute, and, +like the Greeks and Romans and other pagans, ascribe +to their gods the lusts and passions of poor human +creatures. Yet to those who <i>can</i> appreciate it, how +blessed a thing is the holiness of God! No darkness +in Him, no corruption, no infirmity; absolutely pure, +<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> +He governs all on the principles of absolute purity; +He keeps all up, even in a sinful, crumbling world, to +that high standard; and when His schemes are completed, +the blessed outcome will be “the new heavens +and the new earth, wherein dwelleth righteousness.”</p> + +<p>(2) His <i>unity</i> gives comfort,—“There is none besides +Thee.” None to thwart His righteous and gracious +plans, or make those to tremble whose trust is placed +in Him. He doeth according to His will in the army +of heaven and among the inhabitants of the earth; +and none can stay His hand, or say unto Him, “What +doest Thou?”</p> + +<p>(3) His <i>strength</i> gives comfort,—“Neither is there +any rock like our God.” “If God be for us, who can +be against us?” “Hast thou not known, hast thou +not heard, that the everlasting God, the Lord, the +Creator of the ends of the earth, fainteth not, nor is +weary? There is no searching of His understanding? +He giveth power to the faint, and to them that have +no might He increaseth strength. Even the youths +shall faint and be weary, and the young men shall +utterly fall; but they that wait on the Lord shall +renew their strength; they shall mount up with wings +as eagles; they shall run and not be weary, and they +shall walk and not faint.”</p> + +<p>(4) His <i>knowledge</i> gives comfort,—“The Lord is +a God of knowledge.” He sees all secret wickedness, +and knows how to deal with it. His eye is on every +plot hatched in the darkness. He knows His faithful +servants, what they aim at, what they suffer, what a +strain is often put on their fidelity. And He never +can forget them, and never can desert them, for “the +angel of the Lord encampeth about them that fear Him, +and delivereth them.”</p> + +<p><span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> +(5) His <i>justice</i> gives comfort. “By Him actions +are weighed.” Their true quality is ascertained; what +is done for mean, selfish ends stands out before Him +in all its native ugliness, and draws down the retribution +that is meet. Men may perform the outward +services of religion with great regularity and apparent +zeal, while their hearts are full of all uncleanness and +wickedness. The hypocrite may rise to honour, the +thief may become rich, men that prey upon the infirmities +or the simplicity of their fellows may prosper; +but there is a God in heaven by Whom all evil devices +are weighed, and Who in His own time will effectually +checkmate all that either deny His existence or fancy +they can elude His righteous judgment.</p> + +<p>2. These views of God’s holy government are more +fully enlarged on in the second part of the song (vv. +3–8). The main feature of God’s providence dwelt +on here is the changes that occur in the lot of certain +classes. The class against whom God’s providence +bears chiefly is the haughty, the self-sufficient, the men +of physical might who are ready to use that might to +the injury of others. Those again who lie in the path +of God’s mercies are the weak, the hungry, the childless, +the beggar. Hannah uses a variety of figures. +Now it is from the profession of soldiers—“the bows of +the mighty are broken”; and on the other hand they that +for very weakness were stumbling and staggering are +girded with strength. Now it is from the appetite for +food—they that were full have had to hire out themselves +for bread, and they that were hungry are hungry +no more. Now it is from family life, and from a feature +of family life that came home to Hannah—“the barren +hath borne seven, and she that had many children is +waxed feeble.” And these changes are the doing of +<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> +God, “The Lord killeth and maketh alive; He bringeth +down to the grave and bringeth up. The Lord maketh +poor and maketh rich, He bringeth low and lifteth up. +He raiseth up the poor out of the dust, and lifteth up +the beggar from the dunghill, to set them among +princes, and to make them inherit the throne of glory; +for the pillars of the earth are the Lord’s, and He hath +set the world upon them.” If nothing were taught +here but that there are great vicissitudes of fortune +among men, then a lesson would come from it alike to +high and low—let the high beware lest they glory in +their fortune, let the low not sink into dejection and +despair. If it be further borne in mind that these +changes of fortune are all in the hands of God, a further +lesson arises, to beware how we offend God, and to live +in the earnest desire to enjoy His favour. But there is +a further lesson. The class of qualities that are here +marked as offensive to God are pride, self-seeking, self-sufficiency +both in ordinary matters and in their spiritual +development. Your tyrannical and haughty Pharaohs, +your high-vaunting Sennacheribs, your pride-intoxicated +Nebuchadnezzars, are objects of special dislike to God. +So is your proud Pharisee, who goes up to the temple +thanking God that he is not as other men, no, nor like +that poor publican, who is smiting on his breast, as +well such a sinner may. It is the lowly in heart that +God takes pleasure in. “Thus saith the high and +lofty One, that inhabiteth eternity, and whose name is +Holy: I dwell in the high and in the holy place, but +with him also that is of a humble and contrite heart; +to revive the spirit of the humble, and to revive the +heart of the contrite one.”</p> + +<p>When we turn to the song of the Virgin we find the +same strain—“He hath showed strength with His +<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> +arm, He hath scattered the proud in the imagination of +their hearts. He hath put down the mighty from their +seats, and exalted them of low degree. He hath filled +the hungry with good things, and the rich He hath +sent empty away.” Undoubtedly these words have +primary reference to the social conditions of men. +Thanks are given that the highest privilege that God +could bestow on a creature had been conferred not +on any one rolling in luxury, but on a maiden of the +lowest class. This meaning does not exhaust the scope +of the thanksgiving, which doubtless embraces that law +of the spiritual kingdom to which Christ gave expression +in the opening words of the Sermon on the +Mount, “Blessed are the poor in spirit, for theirs is +the kingdom of heaven.” Yet it is plain that both the +song of Hannah and the song of Mary dwell with +complacency on that feature of providence by which +men of low degree are sometimes exalted, by which the +beggar is sometimes lifted from the dunghill, and set +among princes to inherit the throne of glory. Why +is this? Can God have any sympathy with the spirit +which often prevails in the bosom of the poor towards +the rich, which rejoices in their downfall just because they +are rich, and in the elevation of others simply because +they belong to the same class with themselves? The +thought is not to be entertained for a moment. In +God’s government there is nothing partial or capricious. +But the principle is this. Riches, fulness, luxury are +apt to breed pride and contempt of the poor; and it +pleases God at times, when such evil fruits appear, +to bring down these worthless rich men to the dust, in +order to give a conspicuous rebuke to the vanity, the +ambition, the remorseless selfishness which were so +conspicuous in their character. What but this was +<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> +the lesson from the sudden fall of Cardinal Wolsey? +Men, and even the best of men, thanked God for that +fall. Not that it gave them pleasure to see a poor +wretch who had been clothed in purple and fine linen, +and fared sumptuously every day, reduced to so pitiful +a plight; but because they felt it a righteous thing +and a wholesome thing that so proud and so wicked +a career should be terminated by a conspicuous +manifestation of the displeasure of God. The best +instincts of men’s nature longed for a check to the +monstrous pride and wicked avarice of that man; and +when that check was given, and given with such +tremendous emphasis, there was not an honest man +or woman in all England who did not utter a hearty +“Praise God!” when they heard the terrible news.</p> + +<p>So also it pleases God to give conspicuous proofs +from time to time that qualities that in poor men are +often associated with a hard-working, humble career +are well-pleasing in His sight. For what qualities on +the part of the poor are so valuable, in a social point +of view, as industry, self-denying diligence, systematic, +unwearying devotion even to work which brings them +such scanty remuneration? By far the greater part +of such men and women are called to work on, unnoticed +and unrewarded, and when their day is over to sink +into an undistinguished grave. But from time to time +some such persons rise to distinction. The class to +which they belong is ennobled by their achievements. +When God wished in the sixteenth century to achieve +the great object of punishing the Church which had +fallen into such miserable inefficiency and immorality, +and wrenching half of Europe from its grasp, he found +his principal agent in a poor miner’s cottage in Saxony. +When he desired to summon a sleeping Church to the +<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> +great work of evangelising India, the man he called to +the front was Carey, a poor cobbler of Northampton. +When it was his purpose to present His Church with +an unrivalled picture of the Christian pilgrimage, its +dangers and trials, its joys, its sorrows, and its triumphs, +the artist appointed to the task was John Bunyan, the +tinker of Elstow. When the object was to provide a +man that would open the great continent of Africa to +civilisation and Christianity, and who needed, in order +to do this, to face dangers and trials before which all +ordinary men had shrunk, he found his agent in a poor +spinner-boy, who was working twelve hours a day in +a cotton mill on the banks of the Clyde. In all such +matters, in humbling the rich and exalting the poor, +God’s object is not to punish the one because they +are rich, or to exalt the other because they are poor. +In the one case it is to punish vices bred from an +improper use of wealth, and in the other to reward +virtues that have sprung from the soil of poverty. +“Poor <i>and</i> pious parents,” wrote David Livingstone on +the tombstone of his parents at Hamilton, when he +wished to record the grounds of his thankfulness for +the position in life which they held. “I would not exchange +my peasant father for any king,” said Thomas +Carlyle, when he thought of the gems of Christian +worth that had shone out all the brighter amid the +hard conditions of his father’s life. Riches are no reproach, +and poverty is no merit; but the pride so apt to +be bred of riches, the idleness, the injustice, the selfishness +so often associated with them, is what God likes to +reprove; and the graces that may be found in the poor +man’s home, the unwearied devotion to duty, the neighbourliness +and brotherly love, and above all the faith, +the hope, and the charity are what He delights to honour.</p> + +<p><span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> +In the spiritual sense there is no more important +ingredient of character in God’s sight than the sense of +emptiness, and the conviction that all goodness, all +strength, all blessing must come from God. The heart, +thus emptied, is prepared to welcome the grace that is +offered to supply its needs. Air rushes into an exhausted +receiver. Where the idea prevails either that +we are possessed of considerable native goodness, or +that we have only to take pains with ourselves to get +it, there is no welcome for the truth that “by grace are +ye saved.” Whoever says, “I am rich and increased +in goods, and have need of nothing,” knows not that +“he is wretched, and miserable, and poor, and blind, +and naked.” Miserable they who live and die in this +delusion! Happy they who have been taught, “In +me dwelleth no good thing.” “All my springs are in +Thee.” Jesus Christ “is made to us of God wisdom +and righteousness and sanctification and redemption.” +“Out of His fulness have we all received, and grace +for grace.”</p> + +<p>3. The third topic in Hannah’s song is God’s very +gracious treatment of His saints. “He will keep the +feet of His saints.” The term “feet” shows the +reference to be to their earthly life, their steps, their +course through the world. It is a promise which +others would care for but little, but which is very +precious to all believers. To know the way in which +God would have one to go is of prime importance to +every godly heart. To be kept from wandering into +unblest ways, kept from trifling with temptation, and +dallying with sin is an infinite blessing. “Oh that my +ways were directed to keep Thy statutes! Then shall +I not be ashamed when I have respect unto all Thy +commandments.” “He will keep the feet of His saints.”</p> + +<p><span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> +4. And lastly, Hannah rejoices in that dispensation +of mercy that was coming in connection with God’s +“king, His anointed” (v. 10). Guided by the Spirit, +she sees that a king is coming, that a kingdom is to be +set up, and ruled over by the Lord’s anointed. She +sees that God’s blessing is to come down on the king, +the anointed, and that under him the kingdom is to +prosper and to spread. Did she catch a glimpse of what +was to happen under such kings as David, Jehoshaphat, +Hezekiah, and Josiah? Did she see in prophetic +vision the loving care of such kings for the welfare of +the people, their holy zeal for God, their activity and +earnestness in doing good? And did the glimpse of +these coming benefits suggest to her the thought of +what was to be achieved by Him who was to be the +anointed one, the Messiah in a higher sense? We +can hardly avoid giving this scope to her song. It was +but a small measure of these blessings that her son +personally could bring about. Her son seems to give +place to a higher Son, through whom the land would +be blessed as no one else could have blessed it, and +all hungry and thirsty souls would be guided to that +living bread and living water of which whosoever ate +and drank should never hunger or thirst again.</p> + +<p>What is the great lesson of this song? That for +the answer to prayer, for deliverance from trial, for the +fulfilment of hopes, for the glorious things yet spoken +of the city of our God, our most cordial thanksgivings +are due to God. Every Christian life presents numberless +occasions that very specially call for such thanksgiving. +But there is one thanksgiving that must take +precedence of all—“Thanks be unto God for His +unspeakable gift.” “Blessed be the God and Father +of our Lord Jesus Christ, who according to His abundant +<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> +mercy hath begotten us again unto a living hope, +to an inheritance incorruptible and undefiled, and that +fadeth not away, reserved in heaven for you, who are +kept by the power of God through faith unto salvation +ready to be revealed in the last day.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span></p> + +<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2> + +<h3>ELI’S HOUSE.</h3> + +<h4><span class="smcap">1 Samuel</span> ii. 11–36.</h4> + +<p>The notices of little Samuel, that alternate in this +passage with the sad accounts of Eli and his +house, are like the green spots that vary the dull +stretches of sand in a desert; or like the little bits of +blue sky that charm your eye when the firmament is +darkened by a storm. First we are told how, after +Elkanah and Hannah departed, the child Samuel +ministered unto the Lord before Eli the priest (v. 11); +then comes an ugly picture of the wickedness practised +at Shiloh by Eli’s sons (vv. 12–17); another episode +brings Samuel again before us, with some details of +his own history and that of his family (vv. 18–21); this +is followed by an account of Eli’s feeble endeavours to +restrain the wickedness of his sons (vv. 22–25). Once +more we have a bright glimpse of Samuel, and of his +progress in life and character, very similar in terms +to St. Luke’s account of the growth of the child +Jesus (v. 26); and finally the series closes with a +painful narrative—the visit of a man of God to Eli, +reproving his guilty laxity in connection with his sons, +and announcing the downfall of his house (vv. 27–36). +In the wickedness of Eli’s sons we see the enemy +coming in like a flood; in the progress of little Samuel +<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> +we see the Spirit of the Lord lifting up a standard +against him. We see evil powerful and most destructive; +we see the instrument of healing very feeble—a +mere infant. Yet the power of God is with the +infant, and in due time the force which he represents +will prevail. It is just a picture of the grand conflict +of sin and grace in the world. It was verified emphatically +when Jesus was a child. How slender the +force seemed that was to scatter the world’s darkness, +roll back its wickedness, and take away its guilt! How +striking the lesson for us not to be afraid though the +apparent force of truth and goodness in the world be +infinitesimally small. The worm Jacob shall yet thresh +the mountains; the little flock shall yet possess the +kingdom; “there shall be a handful of corn on the top +of the mountains, the fruit thereof shall shake like +Lebanon, and they of the city shall flourish like grass +of the earth.”</p> + +<p>It is mainly the picture of Eli’s house and the behaviour +of his family that fills our eye in this chapter. +It is to be noticed that Eli was a descendant, not of +Eleazar, the elder son of Aaron, but of Ithamar, the +younger. Why the high priesthood was transferred +from the one family to the other, in the person of Eli, +we do not know. Evidently Eli’s claim to the priesthood +was a valid one, for in the reproof addressed to +him it is fully assumed that he was the proper occupant +of the office. One is led to think that either from +youth or natural feebleness the proper heir in Eleazar’s +line had been unfit for the office, and that Eli had been +appointed to it as possessing the personal qualifications +which the other wanted. Probably therefore he was +a man of vigour in his earlier days, one capable of +being at the head of affairs; and if so his loose +<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> +government of his family was all the more worthy of +blame. It could not have been that the male line in +Eleazar’s family had failed; for in the time of David +Zadok of the family of Eleazar was priest, along with +Abiathar, of the family of Ithamar and Eli. From +Eli’s administration great things would seem to have +been expected; all the more lamentable and shameful +was the state of things that ensued.</p> + +<p>1. First our attention is turned to the gross wickedness +and scandalous behaviour of Eli’s sons. There +are many dark pictures in the history of Israel in the +time of the Judges,—pictures of idolatry, pictures of +lust, pictures of treachery, pictures of bloodshed; but +there is none more awful than the picture of the high +priest’s family at Shiloh. In the other cases members +of the nation had become grossly wicked; but in this +case it is the salt that has lost its savour—it is those +who should have led the people in the ways of God +that have become the ringleaders of the devil$1’ss army. +Hophni and Phinehas take their places in that unhonoured +band where the names of Alexander Borgia, +and many a high ecclesiastic of the Middle Ages send +forth their stinking savour. They are marked by the +two prevailing vices of the lowest natures—greed and +lechery. Their greed preys upon the worthy men who +brought their offerings to God’s sanctuary in obedience +to His law; their lechery seduces the very women +who, employed in the service of the place (see Revised +Version), might have reasonably thought of it as the +gate to heaven rather than the avenue of hell. So +shameless were they in both kinds of vice that they +were at no pains to conceal either the one or the other. +It mattered nothing what regulations God had made +as to the parts of the offering the priest was to have; +<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> +down went their fork into the sacrificial caldron, and +whatever it drew up became theirs. It mattered not +that the fat of certain sacrifices was due to God, and +that it ought to have been given off before any other +use was made of the flesh; the priests claimed the +flesh in its integrity, and if the offerer would not +willingly surrender it their servant fell upon him and +wrenched it away. It is difficult to say whether the +greater hurt was inflicted by such conduct on the cause +of religion or on the cause of ordinary morality. As +for the cause of religion, it suffered that terrible blow +which it always suffers whenever it is dissociated from +morality. The very heart and soul is torn out of +religion when men are led to believe that their duty +consists in merely believing certain dogmas, attending to +outward observances, paying dues, and “performing” +worship. What kind of conception of God can men +have who are encouraged to believe that justice, mercy, +and truth have nothing to do with His service? How +can they ever think of Him as a Spirit, who requires +of them that worship Him that they worship Him in +spirit and in truth? How can such religion give men +a real veneration for God, or inspire them with that +spirit of obedience, trust, and delight of which he ought +ever to be the object? Under such religion all belief in +God’s existence tends to vanish. Though His existence +may continue to be acknowledged, it is not a power, +it has no influence; it neither stimulates to good nor +restrains from evil. Religion becomes a miserable +form, without life, without vigour, without beauty—a +mere carcase deserving only to be buried out of sight.</p> + +<p>And if such a condition of things is fatal to religion, +it is fatal to morality too. Men are but too ready by +nature to play loose with conscience. But when the +<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> +religious heads of the nation are seen at once robbing +man and robbing God, and when this is done apparently +with impunity, it seems foolish to ordinary men +to mind moral restraints. “Why should we mind the +barriers of conscience” (the young men of Israel might +argue) “when these young priests disregard them? If +we do as the priest does we shall do very well.” +Men of corrupt lives at the head of religion, who are +shameless in their profligacy, have a lowering effect +on the moral life of the whole community. Down and +down goes the standard of living. Class after class +gets infected. The mischief spreads like dry rot in a +building; ere long the whole fabric of society is +infected with the poison.</p> + +<p>2. And how did the high priest deal with this state +of things? In the worst possible way. He spoke +against it but he did not act against it. He showed +that he knew of it, he owned it to be very wicked; +but he contented himself with words of remonstrance, +which in the case of such hardened transgression were +of no more avail than a child$1’ss breath against a brazen +wall. At the end of the day, it is true that Eli was a +decrepit old man, from whom much vigour of action +could not have been expected. But the evil began +before he was so old and decrepit, and his fault was +that he did not restrain his sons at the time when he +ought and might have restrained them. Yes, but even +if Eli was old and decrepit when the actual state of +things first burst on his view, there was enough of the +awful in the conduct of his sons to have roused him to +unwonted activity. David was old and decrepit, lying +feebly at the edge of death, when word was brought to +him that Adonijah had been proclaimed king in place +of Solomon, for whom he had destined the throne. +<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> +But there was enough of the startling in this intelligence +to bring back a portion of its youthful fire to David’s +heart, and set him to devise the most vigorous measures +to prevent the mischief that was so ready to be perpetrated. +Fancy King David sending a meek message +to Adonijah—“Nay, my son, it is not on your head +but on Solomon’s that my crown is to rest; go home, +my son, and do nothing more in a course hurtful to +yourself and hurtful to your people.” But; it was this +foolish and most inefficient course that Eli took with +his sons. Had he acted as he should have acted at +the beginning, matters would never have come to such +a flagrant pass. But when the state of things became +so terrible, there was but one course that should have +been thought of. When the wickedness of the acting +priests was so outrageous that men abhorred the +offering of the Lord, the father ought to have been +sunk in the high priest; the men who had so dishonoured +their office should have been driven from the +place, and the very remembrance of the crime they had +committed should have been obliterated by the holy lives +and holy service of better men. It was inexcusable in +Eli to allow them to remain. If he had had a right +sense of his office he would never for one moment have +allowed the interest of his family to outweigh the claims +of God. What! Had God in the wilderness, by a +solemn and deadly judgment, removed from office and +from life the two elder sons of Aaron simply because +they had offered strange fire in their censers? And +what was the crime of offering strange fire compared to +the crime of robbing God, of violating the Decalogue, of +openly practising gross and daring wickedness, under +the very shadow of the tabernacle? If Eli did not +take steps for stopping these atrocious proceedings, he +<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> +might rely on it that steps would be taken in another +quarter—God Himself would mark His sense of the +sin.</p> + +<p>For what were the interests of his sons compared +with the credit of the national worship? What +mattered it that the sudden stroke would fall on them +with startling violence? If it did not lead to their +repentance and salvation it would at least save the +national religion from degradation, and it would thus +bring benefit to tens of thousands in the land. All +this Eli did not regard. He could not bring himself +to be harsh to his own sons. He could not bear that +they should be disgraced and degraded. He would +satisfy himself with a mild remonstrance, notwithstanding +that every day new disgrace was heaped on +the sanctuary, and new encouragement given to others +to practise wickedness, by the very men who should +have been foremost in honouring God, and sensitive +to every breath that would tarnish His name.</p> + +<p>How differently God’s servants acted in other days! +How differently Moses acted when he came down from +the mount and found the people worshipping the +golden calf! “It came to pass, as soon as he came +nigh unto the camp, that he saw the calf and the +dancing: and Moses’ anger waxed hot, and he cast +the tables out of his hands and brake them beneath +the mount. And he took the calf which they had +made, and burnt it in the fire, and ground it to powder, +and strawed it upon the water, and made the children +of Israel drink of it.... And Moses stood in the +gate of the camp and said, Who is on the Lord’s side? +let him come unto me. And all the sons of Levi +gathered themselves together unto him. And he said +unto them, Thus saith the Lord God of Israel, Put +<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> +every man his sword by his side, and go in and out +from gate to gate through the camp, and slay every +man his brother, and every man his companion, and +every man his neighbour.” Do we think this too sharp +and severe a retribution? At all events it marked in +a suitable way the enormity of the offence of Aaron +and the people, and the awful provocation of Divine +judgments which the affair of the golden calf implied. +It denoted that in presence of such a sin the claims +of kindred were never for a moment to be thought +of; and in the blessing of Moses it was a special +commendation of the zeal of Levi, that “he said unto +his father, and to his mother, I have not seen him; +neither did he acknowledge his brethren, nor knew his +own children.” It was the outrageous character of the +offence in the matter of the golden calf that justified +the severe and abrupt procedure; but it was Eli’s condemnation +that though the sin of his sons was equally +outrageous, he was moved to no indignation, and +took no step to rid the tabernacle of men so utterly +unworthy.</p> + +<p>It is often very difficult to explain how it comes to +pass that godly men have had ungodly children. There +is little difficulty in accounting for this on the present +occasion. There was a fatal defect in the method of +Eli. His remonstrance with his sons is not made at +the proper time. It is not made in the fitting tone. +When disregarded, it is not followed up by the proper +consequences. We can easily think of Eli letting the +boys have their own will and their own way when they +were young; threatening them for disobedience, but +not executing the threat; angry at them when they +did wrong, but not punishing the offence; vacillating +perhaps between occasional severity and habitual indulgence, +<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> +till by-and-bye all fear of sinning had left +them, and they coolly calculated that the grossest +wickedness would meet with nothing worse than a +reproof. How sad the career of the young men themselves! +We must not forget that, however inexcusable +their father was, the great guilt of the proceeding was +theirs. How must they have hardened their hearts +against the example of Eli, against the solemn claims of +God, against the holy traditions of the service, against +the interests and claims of those whom they ruined, +against the welfare of God’s chosen people! How +terribly did their familiarity with sacred things react on +their character, making them treat even the holy priesthood +as a mere trade, a trade in which the most sacred +interests that could be conceived were only as counters, +to be turned by them into gain and sensual pleasure! +Could anything come nearer to the sin against the +Holy Ghost? No wonder though their doom was that +of persons judicially blinded and hardened. They +were given up to a reprobate mind, to do those things +that were not convenient. “They hearkened not to +the voice of their father, because the Lord would slay +them.” They experienced the fate of men who deliberately +sin against the light, who love their lusts +so well that nothing will induce them to fight against +them; they were so hardened that repentance became +impossible, and it was necessary for them to undergo +the full retribution of their wickedness.</p> + +<p>3. But it is time we should look at the message +brought to Eli by the man of God. In that message Eli +was first reminded of the gracious kindness shown to +the house of Aaron in their being entrusted with the +priesthood, and in their having an honourable provision +secured for them. Next he is asked why he trampled +<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> +on God’s sacrifice and offering (marg. Revised Version), +and considered the interests of his sons above the honour +of God? Then he is told that any previous promise +of the perpetuity of his house is now qualified by the +necessity God is under to have regard to the character +of his priests, and honour or degrade them accordingly. +In accordance with this rule the house of Eli would +suffer a terrible degradation. He (this includes his +successors in office) would be stript of “his arm,” that +is, his strength. No member of his house would reach +a good old age. The establishment at Shiloh would +fall more and more into decay, as if there was an +enemy in God’s habitation. Any who might remain of +the family would be a grief and distress to those whom +Eli represented. The young men themselves, Hophni +and Phinehas, would die the same day. Those who +shared their spirit would come crouching to the high +priest of the day and implore him to put them into one +of the priest’s offices, not to give them the opportunity +of serving God, but that they might eat a piece of +bread. Terrible catalogue of curses and calamities! +Oh, sin, what a brood of sorrows dost thou bring forth! +Oh, young man, who walkest in the ways of thine heart, +and in the sight of thine eyes, what a myriad of +distresses dost thou prepare for those whom thou art +most bound to care for and to bless! Oh, minister of +the gospel, who allowest thyself to tamper with the +cravings of the flesh till thou hast brought ruin on +thyself, disgrace on thy family, and confusion on thy +Church, what infatuation was it to admit thy worst +foe to the sanctuary of thy bosom, and allow him to +establish himself in the citadel till thou couldst not +get quit of him, so that thou art now helpless in his +hands, with nothing but sadness for thy present +<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> +inheritance, and for the future a fearful looking for of +judgment and fiery indignation!</p> + +<p>One word, in conclusion, respecting that great +principle of the kingdom of God announced by the +prophet as that on which Jehovah would act in +reference to His priests—“Them that honour Me I will +honour, but they that despise Me shall be lightly +esteemed.” It is one of the grandest sayings in +Scripture. It is the eternal rule of the kingdom of +God, not limited to the days of Hophni and Phinehas, +but, like the laws of the Medes and Persians, eternal as +the ordinances of heaven. It is a law confirmed by all +history; every man’s life confirms it, for though this +life is but the beginning of our career, and the final +clearing up of Divine providence is to be left to the +judgment-day, yet when we look back on the world’s +history we find that those that have honoured God, +God has honoured them, while they that have despised +Him have indeed been lightly esteemed. However +men may try to get their destiny into their own hands; +however they may secure themselves from this trouble +and from that; however, like the first Napoleon, they +may seem to become omnipotent, and to wield an +irresistible power, yet the day of retribution comes +at last; having sown to the flesh, of the flesh also +they reap corruption. While the men that have +honoured God, the men that have made their own +interests of no account, but have set themselves +resolutely to obey God’s will and do God’s work; the +men that have believed in God as the holy Ruler and +Judge of the world, and have laboured in private life +and in public service to carry out the great rules of His +kingdom,—justice, mercy, the love of God and the love +of man,—these are the men that God has honoured; +<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +these are the men whose work abides; these are the +men whose names shine with undying honour, and +from whose example and achievements young hearts +in every following age draw their inspiration and +encouragement. What a grand rule of life it is, for old +and young! Do you wish a maxim that shall be of +high service to you in the voyage of life, that shall enable +you to steer your barque safely both amid the open +assaults of evil, and its secret currents, so that, however +tossed you may be, you may have the assurance that +the ship’s head is in the right direction, and that you +are moving steadily towards the desired haven; where +can you find anything more clear, more fitting, more +sure and certain than just these words of the Almighty, +“Them that honour Me I will honour; but they that +despise Me shall be lightly esteemed”?</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p> + +<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2> + +<h3>SAMUEL’S VISION.</h3> + +<h4><span class="smcap">1 Samuel</span> iii.</h4> + +<p>It is evident that Samuel must have taken very +kindly to the duties of the sanctuary. He was +manifestly one of those who are sanctified from infancy, +and whose hearts go from the first with sacred +duties. There were no wayward impulses to subdue, +no hankerings after worldly freedom and worldly enjoyment; +there was no necessity for coercive measures, +either to restrain him from outbursts of frivolity or to +compel him to diligence and regularity in his calling. +From the first he looked with solemn awe and holy +interest on all that related to the worship of God; +that, to him, was the duty above all other duties, the +privilege above all other privileges. God to him was +not a mere idea, an abstraction, representing merely +the dogmas and services of religion. God was a +reality, a personality, a Being who dealt very closely +with men, and with whom they were called to deal +very closely too. We can easily conceive how desirous +little Samuel would be to know something of the +meaning of the services at Shiloh; how scrupulous +to perform every duty, how regular and real in his +prayers, and how full of reverence and affection for +God. He would go about all his duties with a grave, +<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> +sweet, earnest face, conscious of their importance and +solemnity; always thinking more of them than of anything +else,—thinking perhaps of the service of the +angels in heaven, and trying to serve God as they +served Him, to do God’s will on earth as it was done +in heaven.</p> + +<p>At the opening of this chapter he seems to be the +confidential servant of the high priest, sleeping near +to him, and in the habit of receiving directions from +him. He must be more than a child now, otherwise +he would not be entrusted, as he was, with the opening +of the doors of the house of the Lord.</p> + +<p>The evil example of Hophni and Phinehas, so far +from corrupting him, seems to have made him more +resolute the other way. It was horrid and disgusting; +and as gross drunkenness on the part of a +father sometimes sets the children the more against it, +so the profligacy of the young priests would make +Samuel more vigilant in every matter of duty. That +Eli bore as he did with the conduct of his sons must +have been a great perplexity to him, and a great +sorrow; but it did not become one at his time of life +to argue the question with the aged high priest. This +conduct of Eli’s did not in any respect diminish the +respectful bearing of Samuel towards him, or his +readiness to comply with his every wish. For Eli was +God’s high priest; and in engaging to be God’s servant +in the tabernacle Samuel knew well that he took the +high priest as his earthly master.</p> + +<p>1. The first thing that engages our special attention +in this chapter is the singular way in which Samuel +was called to receive God’s message in the temple.</p> + +<p>The word of God was rare in those days; there was +no open vision, or rather no vision that came abroad, +<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> +that was promulgated to the nation as the expression +of God’s will. From the tone in which this is referred +to, it was evidently looked on as a want, as placing the +nation in a less desirable position than in days when God +was constantly communicating His will. Now, however, +God is to come into closer contact with the people, +and for this purpose He is to employ a new instrument +as the medium of His messages. For God is never at +a loss for suitable instruments—they are always ready +when peculiar work has to be done. In the selection +of the boy Samuel as his prophet there is something +painful, but likewise something very interesting. It is +painful to find the old high priest passed over; his +venerable years and venerable office would naturally +have pointed to him; but in spite of many good +qualities, in one point he is grossly unfaithful, and the +very purpose of the vision now to be made is to declare +the outcome of his faithlessness. But it is interesting +to find that already the child of Hannah is marked out +for this distinguished service. Even in his case there +is opportunity for verifying the rule, “Them that honour +Me I will honour.” His entire devotion to God’s +service, so beautiful in one of such tender years, is the +sign of a character well adapted to become the medium +of God’s habitual communications with His people. +Young though he is, his very youth in one sense will +prove an advantage. It will show that what he speaks +is not the mere fruit of his own thinking, but is the +message of God. It will show that the spiritual power +that goes forth with his words is not his own native +force, but the force of the Holy Spirit dwelling in him. +It will thus be made apparent to all that God has not +forsaken His people, corrupt and lamentably wicked +though the young priests are.</p> + +<p><span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> +Both Eli and Samuel sleep within the precincts of the +tabernacle. Not, however, in the sanctuary itself, but +in one of those buildings that opened into its courts, +which were erected for the accommodation of the +priests and Levites. Eli’s sight was failing him, and +perhaps the care of the lamp as well as the door was +entrusted to Samuel. The lamp was to burn always +(Exod. xxvii. 20), that is, it was to be trimmed and +lighted every morning and evening (Exod. xxx. 7, 8); +and to attend to this was primarily the high priest’s +duty. The lamp had doubtless been duly trimmed, and +it would probably continue burning through a good +part of the night. It was not yet out when a voice fell +on the ears of Samuel, loud enough to rouse him from +the profound slumber into which he had probably +fallen. Thinking it was Eli’s, he ran to his side; but +Eli had not called him. Again the voice sounded, +again Samuel springs to his feet and hastens to the +high priest; again he is sent back with the same +assurance. A third time the voice calls; a third time +the willing and dutiful Samuel flies to Eli’s side, but +this time he is sent back with a different answer. +Hitherto Samuel had not known the Lord—that is, he +had not been cognisant of His way of communicating +with men in a supernatural form—and it had never +occurred to him that such a thing could happen in his +case. But Eli knew that such communications were +made at times by God, and, remembering the visit of +the man of God to himself, he may have surmised +that this was another such occasion. The voice evidently +was no natural voice; so Samuel is told to lie +down once more, to take the attitude of simple +receptiveness, and humbly invite God to utter His +message.</p> + +<p><span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +There are some lesser traits of Samuel’s character +in this part of the transaction which ought not to be +passed over without remark. The readiness with which +he springs from his bed time after time, and the meekness +and patience with which he asks Eli for his orders, +without a word of complaint on his apparently unreasonable +conduct, make it very clear that Samuel +had learned to subdue two things—to subdue his body +and to subdue his temper. It is not an easy thing for +a young person in the midst of a deep sleep to spring +to his feet time after time. In such circumstances the +body is very apt to overcome the mind. But Samuel’s +mind overcame the body. The body was the servant, +not the master. What an admirable lesson Samuel had +already learned! Few parts of early education are so +important as to learn to keep the body in subjection. +To resist bodily cravings, whether greater or smaller, +which unfit one for duty; temptations to drink, or +smoke, or dawdle, or lie in bed, or waste time when +one ought to be up and doing; to be always ready +for one’s work, punctual, methodical, purpose-like, +save only when sickness intervenes,—denotes a very +admirable discipline for a young person, and is a sure +token of success in life. Not less admirable is that +control over the temper which Samuel had evidently +acquired. To be treated by Eli as he supposed that +he had been, was highly provoking. Why drag him out +of bed at that time of night at all? Why drag him +over the cold stones in the chill darkness, and why +tantalise him first by denying that he called him and +then by calling him again? As far as appears, Samuel’s +temper was in no degree ruffled by the treatment he +appeared to be receiving from Eli; he felt that he was +a servant, and Eli was his master, and it was his +<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> +part to obey his master, however unreasonable his +treatment might be.</p> + +<p>2. We proceed now to the message itself, and +Samuel’s reception of it. It is substantially a repetition +of what God had already communicated to Eli by the +man of God a few years before; only it is more peremptory, +and the bearing of it is more fixed and rigid. +When God denounced His judgment on Eli’s house by +the prophet, he seems to have intended to give them an +opportunity to repent. If Eli had bestirred himself then, +and banished the young men from Shiloh, and if his +sons in their affliction and humiliation had repented of +their wickedness, the threatened doom might have been +averted. So at least we are led to believe by this second +message having been superadded to the first. Now +the opportunity of repentance has passed away. God’s +words are very explicit—“I have sworn unto the house +of Eli that the iniquity of Eli’s house shall not be purged +with sacrifice nor offering for ever.” After the previous +warning, Eli seems to have gone on lamenting but not +chastising. Hophni and Phinehas seem to have gone on +sinning as before, and heedless of the scandal they were +causing. In announcing to Samuel the coming catastrophe, +God shows Himself thoroughly alive to the +magnitude of the punishment He is to inflict, and the +calamity that is to happen. It is such that the ears of +every one that heareth it shall tingle. God shows also +that, painful though it is, it has been deliberately determined, +and no relenting will occur when once the +terrible retribution begins. “In that day will I perform +against Eli all that I have spoken concerning his house; +when I begin I will also make an end.” But terrible +though the punishment will be, there is only too good +cause for it. “For I have told him that I will judge +<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> +his house for ever, for the iniquity which he knoweth; +because his sons made themselves vile, and he +restrained them not.” There are some good parents +whose sons have made themselves vile, and they would +fain have restrained them but their efforts to restrain +have been in vain. The fault of Eli was, that he might +have restrained them and he did not restrain them. +In those times fathers had more authority over their +families than is given them now. The head of the +house was counted responsible for the house, because +it was only by his neglecting the power he had that his +family could become openly wicked. It was only by +Eli neglecting the power he had that his sons could have +become so vile. Where his sons were heirs to such +sacred functions there was a double call to restrain them, +and that call he neglected. He neglected it at the time +when he might have done it, and that time could never +be recalled.</p> + +<p>So, there is an age when children may be restrained, +and if that age is allowed to pass the power of restraining +them goes along with it. There are faults in +this matter on the part of many parents, on the right +hand and on the left. Many err by not restraining at +all. Mothers begin while their children are yet infants +to humour their every whim, and cannot bear to hold +back from them anything they may wish. It is this +habit that is liable to have such a terrible reaction. +There are other parents that while they restrain do +not restrain wisely. They punish, but they do not +punish in love. They are angry because their children +have broken their rules; they punish in anger, and the +punishment falls merely as the blow of a stronger +person on a weaker. It does not humble, it does not +soften. What awful consequences it often brings! +<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> +What skeletons it lodges in many a house! God has +designed the family to be the nurse of what is best and +purest in human life, and when this design is crossed +then the family institution, which was designed to bring +the purest joy, breeds the darkest misery. And this +is one of the forms of retribution on wickedness which +we see carried out in their fulness in the present life! +How strange, that men should be in any doubt as to +God carrying out the retribution of wickedness to the +bitter end! How singular they should disbelieve in a +hell! The end of many a career is written in these +words:—“Thine own wickedness shall correct thee, +and thy backslidings shall reprove thee; know therefore, +and see that it is an evil thing and bitter that thou +hast forsaken the Lord thy God, and that My fear is +not in thee, saith the Lord God of hosts.”</p> + +<p>3. And now we go on to the meeting of Eli and Samuel. +Samuel is in no haste to communicate to Eli the painful +message he has received. He has not been required +to do it, and he lies till the morning, awake we may +believe, but staggered and dismayed. As usual he +goes to open the doors of God’s house. And then it +is that Eli calls him. “What is the thing that He +hath said unto thee?” he asks. He adjures Samuel +to tell him all. And Samuel does tell him all. And +Eli listens in silence, and when it is over he says, with +meek resignation, “It is the Lord; let Him do what +seemeth Him good.”</p> + +<p>We are touched by this behaviour of Eli. First we +are touched by his bearing toward Samuel. He knows +that God has conferred an honour on Samuel which He +has not bestowed on him, but young though Samuel is +he feels no jealousy, he betrays no sign of wounded +pride. It is not easy for God’s servants to bear being +<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> +passed over in favour of others, in favour of younger +men. A feeling of mortification is apt to steal on +them, accompanied with some bitterness toward the +object of God’s preference. This venerable old man +shows nothing of that feeling. He is not too proud +to ask Samuel for a full account of God’s message. +He will not have him leave anything out, out of regard +to his feelings. He must know the whole, however +painful it may be. He has learned to reverence +God’s truth, and he cannot bear the idea of not +knowing all. And Samuel, who did not wish to +tell him anything, is now constrained to tell him the +whole. “He told him every whit, and hid nothing +from him.” He did not shun to declare to him the +whole counsel of God. Admirable example for all +God’s servants! How averse some men are to hear +the truth! And how prone are we to try to soften +what is disagreeable in our message to sinners—to +take off the sharp edge, and sheathe it in generalities +and possibilities. It is no real kindness. The kindest +thing we can do is to declare God’s doom on sin, and +to assure men that any hopes they may cherish of His +relenting to do as He has said are vain hopes—“When +I begin,” says God, “I will also make an end.”</p> + +<p>And we are touched further by Eli’s resignation to +God’s will. The words of Samuel must have raised a +deep agony in his spirit when he thought of the doom +of his sons. Feeble though he was, there might have +arisen in his heart a gust of fierce rebellion against +that doom. But nothing of the kind took place. Eli +was memorable for the passive virtues. He could +bear much, though he could dare little. He could +submit, but he could not fight. We find him here +meekly recognizing the Divine will. God has a right to +<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> +do what He will with His own; and who am I that I +should cry out against Him? He is the Supreme Disposer +of all events; why should a worm like me stand +in His way? He submits implicitly to God. “The +thing formed must not say to Him that formed him, +Why hast Thou formed me thus”? What God ordains +must be right. It is a terrible blow to Eli, but he +may understand the bearings of it better in another +state. He bows to that Supreme Will which he has +learned to trust and to honour above every force in +the universe.</p> + +<p>Yes, we are touched by Eli’s meekness and submission. +And yet, though Eli had in him the stuff that +martyrs are often made of, his character was essentially +feeble, and his influence was not wholesome. He +wanted that resolute purpose which men like Daniel +possessed. His will was too feeble to control his life. +He was too apprehensive of immediate trouble, of +present inconvenience and unpleasantness, to carry +out firm principles of action against wickedness, even +in his own family. He was a memorable instance of +the soundness of the principle afterwards laid down by +St. Paul: “If a man know not how to rule his own +house, how shall he take care of the Church of God?” +He greatly needed the exhortation which God gave +to Joshua—“Be strong and of a good courage.” It +is true his infirmity was one of natural temperament. +Men might say he could not help it. Neither can one +overcome temperament altogether. But men of feeble +temperament, especially when set over others, have +great need to watch it, and ask God to strengthen them +where they are weak. Divine grace has a wonderful +power to make up the defects of nature. Timid, +irresolute Peter was a different man after his fall. +<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> +Divine grace turned him into a rock after all. The +coward who had shrunk from before a maiden got +courage to defy a whole Sanhedrim. In the ministers +of God’s house the timid, crouching spirit is specially +unseemly. They, at least, would need to rest on firm +convictions, and to be governed by a resolute will. +“Finally, brethren, be strong in the Lord and in the +power of His might. Put on the whole armour of God, +that ye may be able to withstand in the evil day, and +having done all, to stand.”</p> + +<p>4. Samuel is now openly known to be the prophet of +the Lord. “Samuel grew, and the Lord was with him, +and did let none of his words fall to the ground.” +Little didst thou think, Hannah, some twenty years +ago, that the child thou didst then ask of the Lord +would ere long supersede the high priest who showed +so little tact and judgment in interpreting the agitation +of thy spirit! No, thou hast no feeling against the +venerable old man; but thou canst not but wonder at +the ups and downs of Providence; thou canst not but +recall the words of thine own song, “He bringeth +low, and lifteth up.” And Samuel has not to fight his +way to public recognition, or wait long till it come. +“All Israel, from Dan even to Beersheba, knew +that Samuel was established to be a prophet of the +Lord.”</p> + +<p>And by-and-bye other oracles came to him, by which +all men might have known that he was the recognized +channel of communication between God and the +people. We shall see in our next chapter into what +trouble the nation was brought by disregarding his +prophetic office, and recklessly determining to drag the +ark of God into the battlefield. Meanwhile we cannot +but remark what a dangerous position, in a mere +<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> +human point of view, Samuel now occupied. The +danger was that which a young man encounters when +suddenly or early raised to the possession of high +spiritual power. Samuel, though little more than a +boy, was now virtually the chief man in Israel. Set +so high, his natural danger was great. But God, who +placed him there, sustained in him the spirit of humble +dependence. After all he was but God’s servant. +Humble obedience was still his duty. And in this +higher sphere his career was but a continuation of +what had been described when it was said, “The child +Samuel ministered to the Lord in Shiloh.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span></p> + +<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h2> + +<h3>THE ARK OF GOD TAKEN BY THE PHILISTINES.</h3> + +<h4><span class="smcap">1 Samuel</span> iv.</h4> + +<p>We are liable to form an erroneous impression of +the connection of Samuel with the transactions +of this chapter, in consequence of a clause which ought +to belong to the last chapter, being placed, in the +Authorized Version, at the beginning of this. The +clause “And the word of Samuel came to all Israel” +belongs really to the preceding chapter. It denotes +that Samuel was now over all Israel the recognized +channel of communication between the people and God. +But it does not denote that the war with the Philistines, +of which mention is immediately made, was undertaken +at Samuel’s instance. In fact, the whole chapter is remarkable +for the absence of Samuel’s name. What is +thus denoted seems to be that Samuel was not consulted +either about the war or about the taking of the ark +into the battle. Whatever he may have thought of the +war, he would undoubtedly have been horrified at the +proposal about the ark. That whole transaction must +have seemed to him a piece of infatuation. Probably +it was carried into effect in a kind of tumultuous frenzy. +But there can be no reasonable doubt that whatever +Samuel could have done to oppose it would have been +done with the greatest eagerness.</p> + +<p><span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> +The history is silent about the Philistines from the +days of Samson. The last we have heard of them was +the fearful tragedy at the death of that great Judge +of Israel, when the house fell upon the lords and the +people, and such a prodigious slaughter of their great +men took place. From that calamity they seem now +to have revived. They would naturally be desirous +to revenge that unexampled catastrophe, and as Ebenezer +and Aphek are situated in the land of Israel, it +would seem that the Philistines were the aggressors. +They had come up from the Philistine plain to the +mountainous country of Israel, and no doubt had +already sent many of the people to flight through +whose farms they came. As the Israelites had no +standing army, the troops that opposed the Philistines +could be little better than an untrained horde. When +they joined battle, Israel was smitten before the Philistines, +and they slew of the army about four thousand +men. In a moral point of view the defeat was strange; +the Philistines had made the attack, and the Israelites +were fighting for their homes and hearths; yet victory +was given to the invaders, and in four thousand homes +of Israel there was lamentation and woe.</p> + +<p>But this was not really strange. Israel needed +chastening, and the Philistines were God’s instruments +for that purpose. In particular, judgment was due to +the sons of Eli; and the defeat inflicted by the Philistines, +and the mistaken and superstitious notion which +seized on the people that they would do well to take +God’s ark into the battle, were the means by which +their punishment came. How often Providence seems +to follow a retrograde course! And yet it is a forward +course all the time, although from our point of view +it seems backward; just as those planets which are +<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> +nearer the sun than the earth sometimes seem to us to +reverse the direction of their movement; although if +we were placed in the centre of the system we should +see very plainly that they are moving steadily forward +all the time.</p> + +<p>Three things call for special notice in the main +narrative of this chapter—1. The preparation for the +battle; 2. The battle itself; and 3. The result when +the news was carried to Shiloh.</p> + +<p>1. The preparation for the battle was the sending +for the ark of the Lord to Shiloh, so that Israel might +fight under the immediate presence and protection of +their God.</p> + +<p>It seemed a brilliant idea. Whichever of the elders +first suggested it, it caught at once, and was promptly +acted on. There were two great objections to it, but +if they were so much as entertained they certainly had +no effect given them. The first was, that the elders +had no legitimate control over the ark. The custody +of it belonged to the priests and the Levites, and Eli +was the high priest. If the rulers of the nation at any +time desired to remove the ark (as David afterwards +did when he placed it on Mount Zion), that could only +be done after clear indications that the step was in +accordance with the will of God, and with the full +consent of the priests. There is no reason to suppose +that any means were taken to find out whether its +removal to the camp was in accordance with the will of +God; and as to the mind of the priests, Eli was probably +passed over as too old and too blind to be consulted, +and Hophni and Phinehas would be restrained by no +scruples from an act which every one seemed to +approve. The second great objection to the step was +that it was a superstitious and irreverent use of the +<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +symbol of God’s presence. Evidently the people +ascribed to the symbol the glorious properties that +belonged only to the reality. They expected that the +symbol of God’s presence would do for them all that +might be done by His presence itself. And doubtless +there had been occasions when the symbol and the +reality went together. In the wilderness, in the days of +Moses, “It came to pass, when the ark set forward, that +Moses said, Rise up, Lord, and let Thine enemies be +scattered, and let them that hate Thee flee before Thee” +(Num. x. 35). But these were occasions determined by +the cloud rising and going before the host, an unmistakable +indication of the will of God (Num. ix. 15–22). +God’s real presence accompanied the ark on these +occasions, and all that was expressed in the symbol +was actually enjoyed by the people. There was no +essential or inherent connection between the two; the +actual connection was determined merely by the good +pleasure of God. It pleased Him to connect them, and +connected they were. But the ignorant and superstitious +elders forgot that the connection between the +symbol and the reality was of this nature; they +believed it to be inherent and essential. In their +unthinking and unreasoning minds the symbol might +be relied on to produce all the effect of the reality. If +only the ark of God were carried into the battle, the +same effect would take place as when Moses said in +the wilderness, “Rise up, Lord, and let Thine enemies +be scattered.”</p> + +<p>Could anything show more clearly the unspiritual +tendencies of the human mind in its conceptions of +God, and of the kind of worship He should receive? +The idea of God as the living God is strangely foreign +to the human heart. To think of God as one who has +<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> +a will and purpose of His own, and who will never +give His countenance to any undertaking that does not +agree with that will and purpose, is very hard for the +unspiritual man. To make the will of God the first +consideration in any enterprise, so that it is not to be +thought of if He do not approve, and is never to be +despaired of if He be favourable, is a bondage and a +trouble beyond his ability. Yet even superstitious +men believe in a supernatural power. And they +believe in the possibility of enlisting that power on +their side. And the method they take is to ascribe +the virtue of a charm to certain external objects with +which that power is associated. The elders of Israel +ascribed this virtue to the ark. They never inquired +whether the enterprise was agreeable to the mind and +will of God. They never asked whether in this case +there was any ground for believing that the symbol +and the reality would go together. They simply +ascribed to the symbol the power of a talisman, and +felt secure of victory under its shadow.</p> + +<p>Would that we could think of this spirit as extinct +even in Christian communities! What is the Romish +and the very High Church doctrine of the sacraments +but an ascription to them, when rightly used, of the +power of a charm? The sacraments, as Scripture +teaches, are symbols of very glorious realities, and +wherever the symbols are used in accordance with God’s +will the realities are sure to be enjoyed. But it has +long been the doctrine of the Church of Rome, and it is +the doctrine of Churches, with similar views, that the +sacraments are reservoirs of grace, and that to those +who place no fatal obstacle in their way, grace comes +from them <i>ex opere operato</i>, from the very act of +receiving them. It is the Protestant and scriptural +<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> +doctrine that by stimulating faith, by encouraging us +to look to the living Saviour, and draw from Him in +whom all fulness dwells, the sacraments bring to us +copious supplies of grace, but that without the presence +of that living Saviour they would be merely as +empty wells. The High Church view regards them +as charms, that have a magic virtue to bless the soul. +The superstitious mother thinks if only her child +is baptised it will be saved, the act of baptism will do +it, and she never thinks of the living Saviour and His +glorious grace. The dying sinner thinks, if only he +had the last sacraments, he would be borne peacefully +and well through the dark scenes of death and judgment, +and forgets that the commandment of Scripture is not, +Look unto the last sacraments, but, “Look <i>unto Me</i> +and be ye saved.” Alas! what will men not substitute +for personal dealings with the living God? The first +book and the last book of the Bible present sad proof +of his recoil from such contact. In Genesis, as man +hears God’s voice, he runs to hide himself among the +trees of the garden. In Revelation, when the Judge +appears, men call on the mountains to fall on them +and hide them from Him that sitteth on the throne. +Only when we see God’s face, beautiful and loving, in +Christ, can this aversion be overcome.</p> + +<p>If the presence of the ark in the field of battle did +much to excite the hopes of the Israelites, it did not +less to raise the fears of their opponents. The shout +with which its arrival was hailed by the one struck +something of consternation into the breasts of the +other. But now, an effect took place on which the +Israelites had not reckoned. The Philistines were too +wise a people to yield to panic. If the Hebrew God, +that did such wonders in the wilderness, was present +<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> +with their opponents, there was all the more need for +their bestirring themselves and quitting them like +men. The elders of Israel had not reckoned on this +wise plan. It teaches us, even from a heathen point of +view, never to yield to panic. Even when everything +looks desperate, there may be some untried resource +to fall back on. And if this be a lesson to be learnt +from pagans, much more surely may it be thought of +by believers, who know that man’s extremity is often +God’s opportunity, and that no peril is too imminent +for God not to be able to deliver.</p> + +<p>2. And now the battle rages. The hope of misguided +Israel turns out an illusion. They find, to their +consternation, that the symbol does not carry the +reality. It pleases God to allow the ark with which +His name is so intimately associated to be seized by +the enemy. The Philistines carry everything before +them. The ark is taken, Hophni and Phinehas are +slain, and there fall of Israel thirty thousand footmen.</p> + +<p>Can we fancy the feelings of the two priests who +attended the ark as the defeat of the army of Israel +became inevitable? The ark would probably be carried +near the van of the army, preceded by some of the +most valiant troops of Israel. No doubt it had been +reckoned on that as soon as its sacred form was +recognized by the Philistines, fear would seize on them, +and they would fly before it. It must have made the +two priests look grave when nothing of the kind took +place, but the host of the Philistines advanced in firm +and intrepid phalanx to the fight. But surely the first +onset of the advanced guard will show with whose +army the victory is to lie. The advanced guards are +at close quarters, and the men of Israel give way. Was +<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> +there conscience enough left in these two men to flash +into their minds that God, whose Holy Spirit they had +vexed, was turned to be their enemy, and was now +fighting against them? Did they, in that supreme +moment, get one of those momentary glimpses, in +which the whole iniquities of a lifetime seem marshalled +before the soul, and the enormity of its guilt overwhelms +it? Did they feel the anguish of men caught in +their own iniquities, every hope perished, death inevitable, +and after death the judgment? There is not one +word, either in this chapter or in what precedes it, +from which the slightest inference in their favour can +be drawn. They died apparently as they had lived, in +the very act of dishonouring God. With the weapons +of rebellion in their hands, and the stains of guilt on +their hearts, they were hurried into the presence of the +Judge. Now comes the right estimate of their reckless, +guilty life. All the arts of sophistry, all the refuges +of lies, all their daring contempt of the very idea of +a retribution on sin, are swept away in a moment. +They are confronted with the awful reality of their +doom. They see more vividly than even Eli or +Samuel the truth of one part, certainly, of the Divine +rule—“Them that honour Me I will honour; but they +that despise Me shall be lightly esteemed.”</p> + +<p>The time of guilty pleasure has passed for ever +away; the time of endless retribution has begun. Oh, +how short, how miserable, how abominable appears to +them now the revelry of their evil life! what infatuation +it was to forswear all the principles in which they +had been reared, to laugh at the puritanic strictness of +their father, to sit in the seat of the scorner, and pour +contempt on the law of God’s house! How they must +have cursed the folly that led them into such awful +<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +ways of sin, how sighed in vain that they had not in +their youth chosen the better part, how wished they +had never been born!</p> + +<p>3. But we must leave the field of battle and hasten +back to Shiloh. Since the ark was carried off Eli +must have had a miserable time of it, reproaching +himself for his weakness if he gave even a reluctant +assent to the plan, and feeling that uncertainty of conscience +which keeps one even from prayer, because it +makes one doubtful if God will listen. Poor old man +of ninety-eight years, he could but tremble for the ark! +His official seat had been placed somewhere on the +wayside, where he would be near to get tidings from +the field of any one who might come with them, and +quite probably a retinue of attendants was around him. +At last a great shout of horror is heard, for a man of +Benjamin has come in sight with his clothes rent and +earth upon his head. It is but too certain a sign of +calamity. But who could have thought of the extent +of the calamity which with such awful precision he +crowded into his answer? Israel is fled before the +Philistines—calamity the first; there hath been a great +slaughter among the people—calamity the second; thy +two sons, Hophni and Phinehas, are slain—calamity +the third; and last, and most terrible of all, the ark of +God is taken! The ark of God is taken! The Divine +symbol, with its overshadowing cherubim and its sacred +light, into which year by year Eli had gone alone to +sprinkle the blood of atonement on the mercy-seat, and +where he had solemnly transacted with God on behalf +of the people, was in an enemy’s hands! The ark, +that no Canaanite or Amalekite had ever touched, on +which no Midianite or Ammonite had ever laid his +polluted finger, which had remained safe and sure in +<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +Israel’s custody through all the perils of their journeys +and all the storms of battle, was now torn from their +grasp! And there perishes with it all the hope of +Israel, and all the sacred service which was associated +with it; and Israel is a widowed, desolate, godless +people, without hope and without God in the world; +and all this has come because they dragged it away +from its place, and these two sons of mine, now gone +to their account, encouraged the profanation!</p> + +<p>“And it came to pass, when he made mention of the +ark of God, that he fell from off the seat backward by +the side of the gate, and his neck brake, and he died; +for he was an old man and heavy. And he had judged +Israel forty years.”</p> + +<p>This was calamity the fifth; but even yet the list +was not exhausted. “His daughter-in-law, Phinehas’ +wife, was with child, near to be delivered; and when +she heard the tidings that the ark of God was taken, +and that her father-in-law and her husband were dead, +she bowed herself and travailed, for her pains came +upon her. And about the time of her death the +women that stood by her said unto her, Fear not, for +thou hast born a son. But she answered not, neither +did she regard it. And she named the child Ichabod, +saying, The glory is departed from Israel; because the +ark of God was taken, and because of her father-in-law +and her husband. And she said, The glory is departed +from Israel; for the ark of God is taken.”</p> + +<p>Poor, good woman! with such a husband she had +no doubt had a troubled life. The spring of her spirit +had probably been broken long ago; and what little +of elasticity yet remained was all too little to bear up +under such an overwhelming load. But it may have +been her comfort to live so near to the house of God +<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> +as she did, and to be thus reminded of Him who had +commanded the sons of Aaron to bless the people +saying, “The Lord bless thee and keep thee; the Lord +make His face shine upon thee and be gracious to thee; +the Lord lift up His countenance upon thee and give +thee peace.” But now the ark of God is taken, its +services are at an end, and the blessing is gone. The +tribes may come up to the feasts as before, but not +with the bright eye or the merry shouts of former days; +the bullock may smoke on the altar, but where is the +sanctuary in which Jehovah dwelt, and where the +mercy-seat for the priest to sprinkle the blood, and +where the door by which he can come out to bless the +people? Oh, my hapless child, what shall I call thee, +who hast been ushered on this day of midnight gloom +into a God-forsaken and dishonoured place? I will +call thee Ichabod, for the glory is departed. The glory +is departed from Israel, for the ark of God is taken.</p> + +<p>What an awful impression these scenes convey to us +of the overpowering desolation that comes to believing +souls with the feeling that God has taken His departure. +Tell us that the sun is no longer to shine; +tell us that neither dew nor rain shall ever fall again +to refresh the earth; tell us that a cruel and savage +nation is to reign unchecked and unchallenged over +all the families of a people once free and happy; +you convey no such image of desolation as when you +tell to pious hearts that God has departed from their +community. Let us learn the obvious lesson, to do +nothing to provoke such a calamity. It is only when +resisted and dishonoured that the Spirit of God +departs—only when He is driven away. Oh, beware +of everything that grieves Him—everything that +interferes with His gracious action on your souls. +<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> +Beware of all that would lead God to say, “I will +go and return to My place, till they acknowledge their +offence and seek My face.” Let our prayer be the +cry of David:—“Cast me not away from Thy presence, +and take not Thy Holy Spirit from me. Restore unto +me the joy of Thy salvation, and uphold me with Thy +free Spirit.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span></p> + +<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2> + +<h3>THE ARK AMONG THE PHILISTINES.</h3> + +<h4><span class="smcap">1 Samuel</span> v., vi.</h4> + +<p>Although the history in Samuel is silent as to +the doings of the Philistines immediately after +their great victory over Israel, yet we learn from +other parts of the Bible (Psalm lxxviii. 60–64; Jeremiah +vii. 12, xxvi. 9) that they proceeded to Shiloh, +massacred the priests, wrecked the city, and left it a +monument of desolation, as it continued to be ever after. +Probably this was considered an appropriate sequel to +the capture of the ark—a fitting mode of completing +and commemorating their victory over the national God +of the Hebrews. For we may well believe that it was +this unprecedented feature of their success that was +uppermost in the Philistines’ mind. The prevalent idea +among the surrounding nations regarding the God of +the Hebrews was that He was a God of exceeding +power. The wonders done by Him in Egypt still filled +the popular imagination (ch. vi. 6); the strong hand +and the outstretched arm with which He had driven +out the seven nations of Canaan and prepared the +way for His people were not forgotten. Neither in +more recent conflicts had any of the surrounding +nations obtained the slightest advantage over Him. +It was in His name that Barak and Deborah had defeated +<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +the Canaanites; it was the sword of the Lord and +of Gideon that had thrown such consternation into +the hearts of the Midianites. But now the tide was +completely turned; not only had the Hebrew God +failed to protect His people, but ruin had come on both +Him and them, and His very sanctuary was in Philistine +hands. No wonder the Philistines were marvellously +elated. Let us sweep from the face of the earth every +trace and memorial of His worship, was their cry. Let +us inflict such humiliation on the spot sacred to His +name that never again shall His worshippers be able +to regain their courage and lift up their heads, and +neither we nor our children shall tremble any more +at the mention of His terrible deeds.</p> + +<p>We have not one word about Samuel in connection +with all this. The news from the battlefield, followed +by the death of Eli and of the wife of Phinehas, must +have been a terrible blow to him. But besides being +calm of nature (as his bearing showed after he got the +message about Eli’s house), he was habitually in fellowship +with God, and in this habit enjoyed a great help +towards self-possession and promptitude of action in +sudden emergencies and perplexities. That the ill-advised +scheme for carrying the ark into battle implied +any real humiliation of the God of Israel, or would +have any evil effect on the covenant sworn to Abraham, +Isaac, and Jacob, he could not for a moment suppose. +But the confusion and trouble that would arise, especially +if the Philistines advanced upon Shiloh, was a very +serious consideration. There was much left at Shiloh +which needed to be cared for. There were sacred +vessels, and possibly national records, which must not be +allowed to fall into the hands of the enemy. By what +means Samuel was able to secure the safety of these; +<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> +by what means he secured his own personal safety when +“the priests fell by the sword” (Psalm lxxviii. 64), +we cannot say. But the Lord was with Samuel, and +even in this hour of national horror He directed his +proceedings, and established upon him the work of his +hands.</p> + +<p>The fact to which we have drawn attention, that it +was over the God of Israel that the Philistines had +triumphed, is the key to the transactions recorded so +minutely in the fifth and sixth chapters. The great +object of these chapters is to show how God undeceived +the Philistines on this all-important point. He undeceived +them in a very quiet, undemonstrative manner. +On certain occasions God impresses men by His great +agencies,—by fire and earthquake and tempest, by +“stormy wind fulfilling His word.” But these are not +needed on this occasion. Agencies much less striking +will do the work. God will recover His name and fame +among the nations by much humbler forces. By the +most trifling exertion of His power, these Philistines +will be brought to their wit’s end, and all the wisdom +of their wisest men and all the craft of their most +cunning priests will be needed to devise some propitiation +for One who is infinitely too strong for them, +and to prevent their country from being brought to ruin +by the silent working of His resistless power.</p> + +<p>1. First of all, the ark is carried to Ashdod, where +stood the great temple of their God, Dagon. It is +placed within the precincts of the temple, in some place +of subordination, doubtless, to the place of the idol. +Perhaps the expectation of the Philistines was that in +the exercise of his supernatural might their god would +bring about the mutilation or destruction of the Hebrew +symbol. The morning showed another sight. It was +<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> +Dagon that was humiliated before the ark—fallen to +the ground upon his face. Next day a worse humiliation +had befallen him. Besides having fallen, his head +and hands were severed from the image, and only the +stump remained. And besides this, the people were +suffering extensively from a painful disease, emerods +or hemorrhoids, and this too was ascribed to the +influence of the God of the Hebrews. The people of +Ashdod had no desire to prolong the contest. They +gathered the lords of the Philistines and asked what +was to be done. The lords probably concluded that it +was a case of mere local ill-luck. But what had +happened at Ashdod would not happen elsewhere. +Let the ark be carried to Gath.</p> + +<p>2. To Gath, accordingly, the ark is brought. But no +sooner is it there than the disease that had broken out +at Ashdod falls upon the Gittites, and the mortality is +terrible. The people of Gath are in too great haste to +call again on the lords of the Philistines to say what is +to be done. They simply carry the ark to Ekron.</p> + +<p>3. And little welcome it gets from the Ekronites. It +is now recognised as the symbol of an angry God, +whose power to punish and to destroy is unlimited. +The Ekronites are indignant at the people of Gath. +“They have brought about the ark of the God of Israel +to us, to slay us and our people.” The destruction at +Ekron seems to have been more awful than at the +other places—“The cry of the city went up to heaven.” +The lords of the Philistines are again convened, to +deliberate over the failure of their last advice. There +is no use trying any other place in the country. The +idea of local ill-luck is preposterous. Let it go again +to its own place! is the cry. Alas that we have destroyed +Shiloh, for where can we send it now? We can +<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> +risk no further mistakes. Let us convene the priests +and the diviners to determine how it is to be got quit of, +and with what gifts or offerings it is to be accompanied. +Would only we had never touched it!</p> + +<p>The priests and the diviners give a full answer on +all the points submitted to them. First, the ark when +sent away must contain an offering, in order to propitiate +the Hebrew God for the insults heaped on Him. +The offering was to be in the form of golden emerods +and golden mice. It would appear that in addition to +the disease that had broken out on the bodies of the +people they had had in their fields the plague of mice. +These field-mice bred with amazing rapidity, and sometimes +consumed the whole produce of the field. There +is a slight difficulty about numbers here. There are +to be five golden emerods and five golden mice, according +to the number of the lords of the Philistines +(vi. 3); but it is said after (ver. 18) that the number +of the golden mice was according to the number of +all the cities of the Philistines belonging to the five +lords, both of fenced cities and country villages. It +is surmised, however, that (as in the Septuagint) the +number <i>five</i> should not be repeated in the middle +of the first passage (vi. 4, 5), but that it should run, +“five golden emerods, according to the number of +the lords of the Philistines, and golden mice, images +of the mice that destroy the land.” The idea of +presenting offerings to the gods corresponding with the +object in connection with which they were presented +was often given effect to by heathen nations. “Those +saved from shipwreck offered pictures of the shipwreck, +or of the clothes which they had on at the time, in the +Temple of Isis; slaves and captives, in gratitude for the +recovery of their liberty, offered chains to the Lares; +<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +retired gladiators, their arms to Hercules; and in the +fifth century a custom prevailed among Christians of +offering in their churches gold or silver hands, feet, +eyes, etc., in return for cures effected in those members +respectively in answer to prayer. This was probably a +heathen custom transferred into the Christian Church; +for a similar usage is still found among the heathen in +India” (<i>Speaker’s Commentary</i>).</p> + +<p>4. Next, as to the manner in which the ark was to be +sent away. A new cart was to be made, and two milch +cows which had never been in harness before were to +be fastened to the cart. This was to be out of respect +to the God of Israel; new things were counted more +honourable, as our Lord rode on a colt “whereon never +man had yet sat,” and His body was laid in a new +sepulchre. The cows were to be left without guidance +to determine their path; if they took the road to Judea, +the road up the valley to Bethshemesh, that would be +a token that all their trouble had come from the God of +the Hebrews; but if they took any other road, the road +to any place in the Philistine country, that would prove +that there had only been a coincidence, and no relation +of cause and effect between the capture of the ark and +the evils that had befallen them. It was the principle +of the lot applied to determine a grave moral question. +It was a method which, in the absence of better light, +men were ready enough to resort to in those times, +and which on one memorable occasion was resorted +to in the early Christian Church (Acts i.). The much +fuller light which God has given men on moral and +religious questions greatly restricts, if it does not indeed +abolish, the lawful occasions of resorting to such a +method. If it be ever lawful, it can only be so in the +exercise of a devout and solemn spirit, for the apostles +<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> +did not make use of it by itself, but only after earnest +prayer that God would make the lot the instrument of +making known His will.</p> + +<p>At last the ark leaves the land of the Philistines. +For seven terrible months it had spread among them +anxiety, terror, and death. Nothing but utter ruin +seemed likely to spring from a longer residence of the +ark in their territories. Glad were they to get rid of it, +golden emerods, golden mice, new cart, milch kine, and +all. We are reminded of a scene in Gospel history, +that took place at Gadara after the devils drove the +herd of swine over the cliff into the lake. The people +of the place besought Jesus to depart out of their coasts. +It is a solemn truth that there are aspects of God’s +character, aspects of the Saviour’s character, in which +He is only a terror and a trouble. These are the +aspects in which God is seen opposed to what men +love and prize, tearing their treasures away from them, +or tearing them away from their treasures. It is an +awful thing to know God in these aspects alone. Yet +it is the aspect in which God usually appears to the +sinner. It is the aspect in which our consciences present +Him when we are conscious of having incurred His +displeasure. And while man remains a sinner and in +love with his sin, he may try to disguise the solemn fact +to his own mind, but it is nevertheless true that his +secret desire is to get rid of God. As the apostle puts +it, he does not like to retain God in his knowledge +(Rom. i. 28). He says to God, “Depart from us, for +we desire not the knowledge of Thy ways” (Job xxi. 14). +Nay, he goes a step further—“The fool hath said in +his heart, There is no God” (Ps. xiv. 1). Where +he still makes some acknowledgment of Him, he may +try to propitiate Him by offerings, and to make up for +<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> +the transgressions he commits in some things by acts +of will-worship, or voluntary humiliation in other +things. But alas! of how large a portion even of men +in Christian lands is it true that they do not love God. +Their hearts have no yearning for Him. The thought +of Him is a disturbing, uncomfortable element. Heart +communion with Him is a difficulty not to be overcome. +Forms of worship that leave the heart unexercised +are a great relief. Worship <i>performed</i> by +choirs and instruments and æsthetic rules comes welcome +as a substitute for the intercourse and homage of +the soul. Could anything demonstrate more clearly +the need of a great spiritual change? What but the +vision of God in Christ reconciling the world to Himself +can effect it? And even the glorious truths of redemption +are not in themselves efficacious. The seed +needs to fall on good soil. He that commanded the +light to shine out of darkness must shine in our minds +to give the light of the glory of God in the face of His +Anointed. But surely it is a great step towards this +change to feel the need of it. The heart that is honest +with God, and that says, “O God Almighty, I do not love +Thee, I am not happy in Thy presence, I like life better +without Thee; but I am convinced that this is a most +wretched condition, and most sinful. Wilt Thou, in infinite +mercy, have compassion on me? Wilt Thou so +change me that I may come to love Thee, to love Thy +company, to welcome the thought of Thee, and to worship +Thee in spirit and in truth?”—such a heart, expressing +itself thus, will surely not be forsaken. How +long it may be ere its quest is granted we cannot tell; +but surely the day wall come when the new song shall +be put in its mouth—“Bless the Lord, O my soul, and +forget not all His benefits. Who forgiveth all thine +<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> +iniquities, who healeth all thy diseases; who redeemeth +thy life from destruction, who crowneth thee with +loving-kindness and tender mercies; who satisfieth thy +mouth with good things, so that thy youth is renewed +like the eagle’s.”</p> + +<p>5. And now the ark has reached Bethshemesh, in +the tribe of Judah. The lords of the Philistines have +followed it, watching it, as Miriam watched her infant +brother on the Nile, to see what would become of it. +Nor do they turn back till they have seen the men of +Bethshemesh welcome it, till they have seen the Levites +take it down from the cart, till they have seen the cart +cleft, and the cows offered as a trespass offering, and +till they have seen their own golden jewels, along with +the burnt-offerings and sacrifices of the people of +Bethshemesh, presented in due form to the Lord.</p> + +<p>Thus far all goes well at Bethshemesh. The ark is +on Hebrew soil. The people there have no fear +either of the emerods or of the mice that so terribly +distressed their Philistine neighbours. After a time +of great depression the sun is beginning to smile on +Israel again. The men of Bethshemesh are reaping +their barley-harvest—that is one mercy from God. +And here most unexpectedly appears the sight that +of all possible sights was the most welcome to their +eyes; here, unhurt and unrifled, is the ark of the +covenant that had been given up for lost, despaired +of probably, even by its most ardent friends. How +could Israel hope to gain possession of that apparently +insignificant box except by an invasion of +the Philistines in overwhelming force—in such force +as a nation that had but lately lost thirty thousand men +was not able to command? And even if such an +overwhelming expedition were to be arranged, how +<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> +easy would it not be for the Philistines to burn the +ark, and thus annihilate the very thing to recover +which the war was undertaken? Yet here is the ark +back without the intervention of a single soldier. No +ransom has been given for it, no blow struck, nothing +promised, nothing threatened. Here it comes, as if +unseen angels had fetched it, with its precious treasures +and still more precious memories just as before! It +was like a foreshadow of the return from the captivity—an +experience that might have found expression in +the words, “When the Lord turned again the captivity +of Zion, we were like them that dream.”</p> + +<p>Happy men of Bethshemesh, for whom God prepared +so delightful a surprise. Truly He is able to do in us +exceeding abundantly above all that we ask or think. +How unsearchable are His judgments, and His ways +past finding out! Never let us despair of God, or of +any cause with which He is identified. “Rest in the +Lord and wait patiently for Him;” “The Lord bringeth +the counsel of the heathen to nought; He maketh the +devices of the people of none effect. The counsel of +the Lord standeth for ever, and the thoughts of His +heart to all generations.”</p> + +<p>But alas! the men of Bethshemesh did not act +according to the benefit received. Their curiosity +prevailed above their reverence: they looked into the +ark of the Lord. As if the sacred vessel had not had +enough of indignity in the din of battle, in the temples +of the uncircumcised Philistines, and in the cart drawn +by the kine, they must expose it to a yet further +profanation! Alas for them! their curiosity prevailed +over their reverence. And for this they had to pay a +terrible penalty. “The Lord smote of the men of +Bethshemesh fifty thousand and three score and ten +<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> +men.” It is the general opinion, however, that an +error has slipped into the text that makes the deaths +amount to fifty thousand threescore and ten. Bethshemesh +was never more than a village or little +town, and could not have had anything like so great a +population. Probably the threescore and ten, without +the fifty thousand, is all that was originally in the text. +Even that would be “a great slaughter” in the population +of a little town. It was a very sad thing that an +event so joyous should be clouded by such a judgment. +But how often are times and scenes which God has +made very bright marred by the folly and recklessness +of men!</p> + +<p>The prying men of Bethshemesh have had their +counterparts many a time in more recent days. Many +men, with strong theological proclivities, have evinced +a strong desire to pry into the “secret things which +belong to the Lord our God.” Foreknowledge, election, +free will, sin’s punishment—men have often forgot +that there is much in such subjects that exceeds the +capacity of the human mind, and that as God has +shown reserve in what He has revealed about them, +so men ought to show a holy modesty in their manner +of treating them. And even in the handling of sacred +things generally, in the way of theological discussion, +a want of reverence has very often been shown. It +becomes us all most carefully to beware of abusing +the gracious condescension which God has shown in +His revelation, and in the use which He designs us to +make of it. It was an excellent rule a foreign theologian +laid down for himself, to keep up the spirit of reverence—never +to speak of God without speaking to God.</p> + +<p>God has drawn very near to us in Christ, and given +to all that accept of Him the place and privileges +<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> +of children. He allows us to come very near to Him +in prayer. “In everything,” He says, “by prayer +and supplication with thanksgiving make your requests +known unto God.” But while we gratefully accept +these privileges, and while in the enjoyment of them +we become very intimate with God, never let us forget +the infinite distance between us, and the infinite condescension +manifested in His allowing us to enter into +the holiest of all. Never let us forget that in His sight +we are “as dust and ashes,” unworthy to lift up our +eyes to the place where His honour dwelleth. To +combine reverence and intimacy in our dealings with +God,—the profoundest reverence with the closest +intimacy, is to realise the highest ideal of worship. +God Himself would have us remember, in our approaches +to Him, that He is in heaven and we on +the earth. “Thus saith the High and Lofty One that +inhabiteth Eternity and whose name is holy, I dwell +in the high and holy place, but with him also who is of +a contrite and humble spirit, to revive the spirit of the +humble, and to revive the hearts of the contrite ones.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span></p> + +<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.</h2> + +<h3>REPENTANCE AND REVIVAL.</h3> + +<h4>1 <span class="smcap">Samuel</span> vii. 1–9.</h4> + +<p>With the men of Bethshemesh the presence of the +ark had become the same terror as it had been +successively at Ashdod, Gath, and Ekron. Instead of +the savour of life to life, it had proved a savour of death +to death. Instead of a chief cornerstone, elect, precious, +it had become a stone of stumbling and a rock of offence. +They sent therefore to their neighbours at Kirjath-jearim, +and begged them to come down and remove the +ark. This they readily did. More timid men might +have said, The ark has brought nothing but disaster in +its train; we will have nothing to do with it. There +was faith and loyalty to God shown in their readiness +to give accommodation to it within their bounds. +Deeming a high place to be the kind of situation where +it should rest, they selected the house of Abinadab in +the hill, he being probably a Levite. To keep the ark +they set apart his son Eleazar, whose name seems to +indicate that he was of the house of Aaron. They +seem to have done all they could, and with due regard +to the requirements of the law, for the custody of the +sacred symbol. But Kirjath-jearim was not turned +into the seat of the national worship. There is no +word of sacrificial or other services being performed +<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +there. There is nothing to indicate that the annual +feasts were held at this place. The ark had a resting-place +there—nothing more.</p> + +<p>And this lasted for twenty years. It was a long and +dreary time. A rude shock had been given to the +sacred customs of the people, and the comely order of +the Divine service among them. The ark and the other +sacred vessels were separated from each other. If, as +seems likely (1 Sam. xxi.), the daily offerings and other +sacred services ordained by Moses were offered at this +time at Nob, a sense of imperfection could not but belong +to them, for the ark of the covenant was not there. +Incompleteness would attach to any public rites that +might now be celebrated. The service of Baal and +Ashtaroth would have a less powerful rival than when +the service of Jehovah was conducted in all due form +and regularity at Shiloh. During these years the nation +seems to have been somewhat listless on the subject, +and to have made no effort to remove the ark to a more +suitable place. Kirjath-jearim was not in the centre, but +on the very edge of the country, looking down into the +territory of the Philistines, not far from the very cities +where the ark had been in captivity, a constant reminder +to the Israelites of its degradation. That Samuel was +profoundly concerned about all this we cannot doubt. +But he seems to have made no effort to remedy it, most +probably because he knew it to be God’s order first +to make the people sensible of their wickedness, and +only thereafter to restore to them free access to +Himself.</p> + +<p>What then was Samuel doing during the twenty years +that the ark was at Kirjath-jearim? We can answer +that question only conjecturally, only from what we +know of his general character. It cannot be doubted +<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +that in some way or other he was trying to make +the nation sensible of their sins against God; to +show them that it was to these sins that their subjection +to the Philistines was due; and to urge them +to abandon their idolatrous practices if they desired a +return to independence and peace. Perhaps he began +at this period to move about from place to place, urging +those views, as he moved about afterwards when he +held the office of Judge (vii. 16). And perhaps he was +laying the foundations of those schools of the prophets +that afterwards were associated with his name. Whenever +he found young men disposed to his views he +would doubtless cultivate their acquaintance, and urge +them to steadfastness and progress in the way of the +Lord. There is nothing said to indicate that Samuel +was connected with the priestly establishment at +Nob.</p> + +<p>There are two great services for God and for Israel +in which we find Samuel engaged in the first nine +verses of this chapter: 1. In exhorting and directing +them with a view to bring them into a right state before +God. 2. This being accomplished, in praying for +them in their time of trouble, and obtaining Divine +help when the Philistines drew near in battle.</p> + +<p>1. In the course of time the people appear to have +come to feel how sad and desolate their national life +was without any tokens of God’s presence and grace. +“All the house of Israel lamented after the Lord.” +The expression is a peculiar one, and some critics, not +understanding its spiritual import, have proposed to +give it a different meaning. But for this there is no +cause. It seems to denote that the people, missing +God, under the severe oppression of the Philistines, +had begun to grieve over the sins that had driven Him +<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> +away, and to long after Him, to long for His return. +These symptoms of repentance, however, had not shown +themselves in a very definite or practical form. Samuel +was not satisfied with the amount of earnestness evinced +as yet. He must have more decided evidence of +sincerity and repentance. He insisted on it that they +must “put away the strange gods and Ashtaroth from +among them, and prepare their hearts unto the Lord +and serve Him only.”</p> + +<p>Now the putting away of the strange gods and +Ashtaroth was a harder condition than we at first +should suppose. Some are inclined to fancy that it was +a mere senseless and ridiculous obstinacy that drew the +Israelites so much to the worship of the idolatrous +gods of their neighbours. In reality the temptation +was of a much more subtle kind. Their religious worship +as prescribed by Moses had little to attract the +natural feelings of the human heart. It was simple, it +was severe, it was self-denying. The worship of the +pagan nations was more lively and attractive. Fashionable +entertainments and free-and-easy revelries were +superadded to please the carnal mind. Between +Hebrew and heathen worship, there was something of +the contrast that you find between the severe simplicity +of a Puritan meeting and the gorgeous and fashionable +splendour of a great Romish ceremonial. To put away +Baalim and Ashtaroth was to abjure what was fashionable +and agreeable, and fall back on what was unattractive +and sombre. Was it not, too, an illiberal +demand? Was it not a sign of narrowness to be so +exclusively devoted to their own religion that they +could view that of their neighbours with no sort of +pleasure? Why not acknowledge that in other religions +there was an element of good, that the services in them +<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> +were the expression of a profound religious sentiment, +and were therefore entitled to a measure of praise and +approval? It is very certain that with this favourite +view of modern liberalism neither Samuel nor any of +the prophets had the slightest sympathy. No. If the +people were in earnest now, they must show it by +putting away every image and every object and ornament +that was connected with the worship of other +gods. Jehovah would have their homage on no other +terms. If they chose to divide it between Him and +other gods, they might call on them for help and blessing; +for it was most certain that the God of Israel +would receive no worship that was not rendered to +Him alone.</p> + +<p>But the people were in earnest; and this first +demand of Samuel was complied with. We are to +remember that the people of Israel, in their typical +significance, stand for those who are by grace in +covenant with God, and that their times of degeneracy +represent, in the case of Christians, seasons of spiritual +backsliding, when the things of this world are too +keenly sought, when the fellowship of the world is +habitually resorted to, when the soul loses its spiritual +appetite, and religious services become formal and cold. +Does there begin to dawn on such a soul a sense of +spiritual poverty and loneliness? Does the spirit of +the hymn begin to breathe from it—</p> + +<div class="poem"> +<span class="i0">“Return, O holy Dove, return,<br /></span> +<span class="i2">Sweet Messenger of rest!<br /></span> +<span class="i0">I hate the sins that made Thee mourn<br /></span> +<span class="i2">And drove Thee from my breast.”<br /></span> +</div> + +<p>Then the first steps towards revival and communion +must be the forsaking of these sins, and of ways of +<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> +life that prepare the way for them. The sorrow for sin +that is working in the conscience is the work of the +Holy Ghost; and if the Holy Ghost be resisted in +this His first operation—if the sins, or ways toward sin, +against which He has given His warning be persisted +in, the Spirit is grieved and His work is stopped. The +Spirit calls us to set our hearts against these sins, and +“prepare them unto the Lord.”</p> + +<p>Let us mark carefully this last expression. It is not +enough that in church, or at some meeting, or in our +closet, we experience a painful conviction how much +we have offended God, and a desire not to offend Him +in like manner any more. We must “prepare our +hearts” for this end. We must remember that in the +world with which we mingle we are exposed to many +influences that remove God from our thoughts, that +stimulate our infirmities, that give force to temptation, +that lessen our power of resistance, that tend to draw +us back into our old sins. One who has a tendency to +intemperance may have a sincere conviction that his +acts of drunkenness have displeased God, and a sincere +wish never to be drunk again. But besides this he +must “prepare his heart” against his sin. He must +resolve to turn away from everything that leads to +drinking, that gives strength to the temptation, that +weakens his power of resistance, that draws him, as +it were, within the vortex. He must fortify himself, by +joining a society or otherwise, against the insidious +approaches of the vice. And in regard to all that displeases +God he must order his life so that it shall be +abandoned, it shall be parted with for ever. You may +say this is asking him to do more than he can do. +No doubt it is. But is not the Holy Spirit working in +him? Is it not the Holy Spirit that is urging him to +<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> +do these things? Whoever is urged by the Holy +Spirit may surely rely on the power of the Spirit when +he endeavours to comply with His suggestions. When +God works in us to will and to do of His good pleasure, +we may surely work out our own salvation with fear +and trembling.</p> + +<p>Having found the people so far obedient to his +requirements, Samuel’s next step was to call an +assembly of all Israel to Mizpeh. He desired to unite +all who were like-minded in a purpose of repentance +and reformation, and to rouse them to a higher pitch of +intensity by contact with a great multitude animated +by the same spirit. When the assembly met, it was in +a most proper spirit. They began the proceedings by +drawing water and pouring it out before the Lord, and +by fasting. These two acts being joined in the +narrative, it is probable they were acts of the same +character. Now as fasting was evidently an expression +of contrition, so the pouring out of the water must +have been so too. It is necessary to remark this, +because an expression not unlike to our text, in +Isa. xii., denotes an act of a joyful character, “With +joy shall ye draw water out of the wells of salvation.” +But what was done on this occasion was to draw +water and <i>pour it out before the Lord</i>. And this seems +to have been done as a symbol of pouring out before +God confessions of sin drawn from the depths of the +heart. What they said in connection with these acts +was, “We have sinned against the Lord.” They were +no longer in the mood in which the Psalmist was when +he kept silence, and his bones waxed old through his +roaring all the day. They were in the mood into +which he came when he said, “I will confess my +transgressions to the Lord.” They humbled themselves +<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> +before God in deep convictions of their unworthiness, +and being thus emptied of self they were +in a better state to receive the gracious visitation of +love and mercy.</p> + +<p>It is important to mark the stress which is laid here +on the <i>public assembly</i> of the people. Some might say +would it not have answered the same end if the people +had humbled themselves apart—the family of the house +of Levi apart, and their wives apart, every family apart, +and their wives apart, as in the great mourning of +Zechariah (Zech. xii. 12–14)? We answer, the one +way did not exclude the other; we do not need to ask +which is best, for both are best. But when Samuel +convened the people to a public assembly, he evidently +did it on the principle on which in the New Testament +we are required not to forsake the assembling of +ourselves together. It is in order that the presence +of people like-minded, and with the same earnest +feelings and purposes, may have a rousing and warming +influence upon us. No doubt there are other +purposes connected with public worship. We need +constant instruction and constant reminding of the will +of God. But the public assembly and the social prayer-meeting +are intended to have another effect. They are +intended to increase our spiritual earnestness by the +sight and presence of so many persons in earnest. +Alas! what a difference there often is between the ideal +and the real. Those cold and passionless meetings +that our churches and halls often present—how little +are they fitted, by the earnestness and warmth of their +tone, to give those who attend them a great impulse +heavenward! Never let us be satisfied with our public +religious services until they are manifestly adapted to +this great end.</p> + +<p><span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> +Thus did Samuel seek to promote repentance and +revival among his people, and to prepare the way for +a return of God’s favour. And it is in this very way +that if we would have a revival of earnest religion, we +must set about obtaining it.</p> + +<p>2. The next scene in the panorama of the text is—the +Philistines invading Israel. Here Samuel’s service +is that of an intercessor, praying for his people, and +obtaining God’s blessing. It is to be observed that +the alleged occasion for this event is said to have been +the meeting held at Mizpeh. “When the Philistines +heard that the children of Israel were gathered together +to Mizpeh, the lords of the Philistines went up against +Israel.” Was not this most strange and distressing? +The blessed assembly which Samuel had convened +only gives occasion for a new Philistine invasion! +Trying to do his people good, Samuel would appear +only to have done them harm. With the assembly at +Mizpeh, called as it was for spiritual ends, the Philistines +could have no real cause for complaint. Either they +mistook its purpose and thought it a meeting to devise +measures to throw off their yoke, or they had an +instinctive apprehension that the spirit which the +people of Israel were now showing would be accompanied +by some remarkable interposition on their behalf. +It is not rare for steps taken with the best of intentions +to become for a time the occasion of a great increase +of evil,—just as the remonstrances of Moses with +Pharaoh led at first to the increase of the people’s +burdens; or just as the coming of Christ into the world +caused the massacre of the babes of Bethlehem. So +here, the first public step taken by Samuel for the +people’s welfare was the occasion of an alarming +invasion by their cruel enemies. But God’s word on +<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> +such occasions is, “Be still and know that I am God.” +Such events are suffered only to stimulate faith and +patience. They are not so very overwhelming events +to those who know that God is with them, and that +“none of them that trust in Him shall be desolate.” +Though the Israelites at this time were not far advanced +in spiritual life, they betrayed no consternation when +they heard of the invasion of the Philistines. They +knew where their help was to be found, and recognizing +Samuel as their mediator, they said to him, “Cease +not to cry unto the Lord our God for us, that He will +save us out of the hand of the Philistines.”</p> + +<p>With this request Samuel most readily complies. +But first he offers a sucking lamb as a whole burnt-offering +to the Lord, and only after this are we told +that “Samuel cried unto the Lord, and the Lord heard +him.”</p> + +<p>The lesson is supremely important. When sinners +approach God to entreat His favour, it must be by the +new and living way, sprinkled with atoning blood. All +other ways of access will fail. How often has this +been exemplified in the history of the Church! How +many anxious sinners have sought unto God by other +ways, but have been driven back, sometimes farther +from Him than before. Luther humbles himself in the +dust and implores God’s favour, and struggles with +might and main to reform his heart; but Luther cannot +find peace until he sees how it is in the righteousness +of another he is to draw nigh and find the blessing,—in +the righteousness of the Lamb of God, that taketh +away the sin of the world. Dr. Chalmers, profoundly +impressed with the sinfulness of his past life, strives, +with the energy of a giant, to attain conformity to the +will of God; but he too is only tossed about in weary +<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> +disappointment until he finds rest in the atoning mercy +of God in Christ. We may be well assured that no +sense of peace can come into the guilty soul till it +accepts Jesus Christ as its Saviour in all the fulness +of His saving power.</p> + +<p>Another lesson comes to us from Samuel’s intercession. +It is well to try to get God’s servants to pray +for us. But little real progress can be made till we can +pray for ourselves. Whoever really desires to enjoy +God’s favour, be it for the first time after he has come +to the sense of his sins; or be it at other times, after +God’s face has been hid from him for a time through +his backsliding, can never come as he ought to come +without earnest prayer. For prayer is the great +medium that God has appointed to us for communion +with Himself. “Ask and ye shall receive, seek and ye +shall find, knock and it shall be opened to you.” If +there be any lesson written with a sunbeam alike in the +Old Testament and in the New, it is that God is the +Hearer of prayer. Only let us take heed to the quality +and tone of our prayer. Before God can listen to it, it +must be from the heart. To gabble over a form of +prayer is not to pray. Saul of Tarsus had said many +a prayer before his conversion; but after that for the +first time it was said of him, “Behold, he prayeth.” To +pray is to ask an interview with God, and when we are +alone with Him, to unburden our souls to Him. Those +only who have learned to pray thus in secret can pray +to any purpose in the public assembly. It is in this +spirit, surely, that the highest gifts of Divine grace are +to be sought. Emphatically it is in this way that we +are to pray for our nation or for our Church. Let us +come with large and glowing hearts when we come to +pray for a whole community. Let us plead with God +<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> +for Church and for nation in the very spirit of the +prophet: “For Zion’s sake I will not hold my peace, +and for Jerusalem’s sake I will not rest, until the +righteousness thereof go forth as brightness, and the +salvation thereof as a lamp that burneth.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p> + +<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2> + +<h3>NATIONAL DELIVERANCE—THE PHILISTINES SUBDUED.</h3> + +<h4><span class="smcap">1 Samuel</span> vii. 10–17.</h4> + +<p>It must have been with feelings very different from +those of their last encounter, when the ark of God +was carried into the battle, that the host of Israel now +faced the Philistine army near Mizpeh. Then they +had only the symbol of God’s gracious presence, now +they had the reality. Then their spiritual guides were +the wicked Hophni and Phinehas; now their guide was +holy Samuel. Then they had rushed into the fight +in thoughtless unconcern about their sins; now they +had confessed them, and through the blood of sprinkling +they had obtained a sense of forgiveness. Then +they were puffed up by a vain presumption; now +they were animated by a calm but confident hope. +Then their advance was hallowed by no prayer; +now the cry of needy children had gone up from +God’s faithful servant. In fact, the battle with the +Philistines had already been fought by Samuel on his +knees. There can be no more sure token of success +than this. Are we engaged in conflict with our own +besetting sins? Or are we contending against scandalous +transgression in the world around us? Let us +first fight the battle on our knees. If we are victorious +there we need have little fear of victory in the other battle.</p> + +<p><span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> +It was as Samuel was offering up the burnt-offering +that the Philistines drew near to battle against Israel. +There was an unseen ladder that day between earth +and heaven, on which the angels of God ascended and +descended as in Jacob’s vision at Bethel. The smoke +of the burnt-offering carried up to God the confession +and contrition of the people, their reliance on God’s +method of atonement, and their prayer for His pardon +and His blessing. The great thunder with which God +thundered on the Philistines carried down from God +the answer and the needed help. There is no need +for supposing that the thunder was supernatural. It +was an instance of what is so common, a natural force +adapted to the purpose of an answer to prayer. What +seems to have occurred is this: a vehement thunderstorm +had gathered a little to the east, and now +broke, probably with violent wind, in the faces of the +Philistines, who were advancing up the heights against +Mizpeh. Unable to face such a terrific war of the +elements, the Philistines would turn round, placing +their backs to the storm. The men of Israel, but little +embarrassed by it, since it came from behind them, +and gave the greater momentum to their force, rushed +on the embarrassed enemy, and drove them before +them like smoke before the wind. It was just as in +former days—God arose, and His enemies were scattered, +and they also that hated Him fled before Him. The +storm before which the Philistines cowered was like +the pillar of fire which had guided Israel through the +desert. Jehovah was still the God of Israel; the God +of Jacob was once more his refuge.</p> + +<p>We have said that this thunderstorm may have been +quite a natural phenomenon. Natural, but not casual. +Though natural, it was God’s answer to Samuel’s +<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> +prayer. But how could this have been? If it was +a natural storm, if it was the result of natural law, +of atmospheric conditions the operation of which was +fixed and certain, it must have taken place whether +Samuel prayed or not. Undoubtedly. But the very +fact that the laws of nature are fixed and certain, that +their operation is definite and regular, enables the +great Lord of Providence to make use of them in the +natural course of things, for the purpose of answering +prayer. For this fact, the uniformity of natural law, +enables the Almighty, who sees and plans the end +from the beginning, to frame a comprehensive scheme +of Providence, that shall not only work out the final +result in His time and way, but that shall also work +out every intermediate result precisely as He designs +and desires. “Known unto God are all His works +from the beginning of the world.” Now if God has so +adjusted the scheme of Providence that the final result +of the whole shall wonderfully accomplish His grand +design, may He not, must He not, have so adjusted +it that every intermediate part shall work out some +intermediate design? It is only those who have an +unworthy conception of omniscience and omnipotence +that can doubt this. Surely if there is a general Providence, +there must be a special Providence. If God guides +the whole, He must also guide the parts. Every part +of the scheme must fall out according to His plan, +and may thus be the means of fulfilling some of His +promises.</p> + +<p>Let us apply this view to the matter of prayer. All +true prayer is the fruit of the Holy Spirit working in +the human soul. All the prayer that God answers is +prayer that God has inspired. The prayer of Samuel +was prayer which God had inspired. What more +<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +reasonable than that in the great plan of providence +there should have been included a provision for the +fulfilment of Samuel’s prayer at the appropriate +moment? The thunderstorm, we may be sure, was a +natural phenomenon. But its occurrence at the time +was part of that great scheme of Providence which God +planned at the beginning, and it was planned to fall +out then in order that it might serve as an answer to +Samuel’s prayer. It was thus an answer to prayer +brought about by natural causes. The only thing +miraculous about it was its forming a part of that most +marvellous scheme—the scheme of Divine providence—a +part of the scheme that was to be carried into effect +after Samuel had prayed. If the term supernatural +may be fitly applied to that scheme which is the sum +and substance of all the laws of nature, of all the +providence of God, and of all the works and thoughts +of man, then it was a miracle; but if not, it was a +natural effect.</p> + +<p>It is important to bear these truths in mind, because +many have the impression that prayer for outward +results cannot be answered without a miracle, and that +it is unreasonable to suppose that such a multitude of +miracles as prayer involves would be wrought every +day. If a sick man prays for health, is the answer +necessarily a miracle? No; for the answer may come +about by purely natural causes. He has been directed +to a skilful physician; he has used the right medicine; +he has been treated in the way to give full scope to +the recuperative power of nature. God, who led him +to pray, foresaw the prayer, and in the original scheme +of Providence planned that by natural causes the +answer should come. We do not deny that prayer +may be answered in a supernatural way. We would +<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +not affirm that such a thing as supernatural healing is +unknown. But it is most useful that the idea should +be entertained that such prayer is usually answered +by natural means. By not attending to this men often +fail to perceive that prayer has been answered. You +pray, before you set out on a journey, for protection +and safe arrival at the end. You get what you asked—you +perform the journey in safety. But perhaps you +say, “It would have been all the same whether I had +prayed for it or not. I have gone on journeys that I +forgot to pray about, and no evil befell me. Some of +my fellow-passengers, I am sure, did not pray for safety, +yet they were taken care of as much as I was.” But +these are sophistical arguments. You should feel that +your safety in the journey about which you prayed +was as much due to God, though only through the operation +of natural causes, as if you had had a hairbreadth +escape. You should be thankful that in cases where +you did not pray for safety God had regard to the +habitual set of your mind, your habitual trust in Him, +though you did not specially exercise it at these times. +Let the means be as natural as they may—to those +who have eyes to see the finger of God is in them +all the same.</p> + +<p>But to return to the Israelites and the Philistines. +The defeat of the Philistines was a very thorough one. +Not only did they make no attempt to rally after the +storm had passed and Israel had fallen on them, but +they came no more into the coast of Israel, and the +hand of the Lord was against them all the days of +Samuel. And besides this, all the cities and tracts of +land belonging to Israel which the Philistines had +taken were now restored. Another mercy that came +to Israel was that “there was peace between Israel +<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +and the Amorites”—the Amorites being put here, most +likely, for the remains of all the original inhabitants +living among or around Israel. Those promises were +now fulfilled in which God had said to Moses, “This +day will I begin to put the dread of thee and the +fear of thee upon the nations that are under the whole +heaven, who shall hear report of thee, and shall +tremble and be in anguish because of thee” (Deut. +ii. 25). “There shall no man be able to stand before +you; for the Lord your God shall lay the fear of you +and the dread of you upon all the land ye shall tread +upon, as He hath said to thee.” It was so apparent +that God was among them, and that the power of God +was irresistible and overwhelming, that their enemies +were frightened to assail them.</p> + +<p>The impression thus made on the enemies of Israel +corresponds in some degree to the moral influence +which God-fearing men sometimes have on an otherwise +godless community. The picture in the Song of +Solomon—“Who is she that looketh forth as the morning, +fair as the moon, clear as the sun, and <i>terrible as +an army with banners</i>?”—ascribes even to the fair +young bride a terrifying power, a power not appropriate +to such a picture in the literal sense, but quite +suitable in the figurative. Wherever the life and +character of a godly man is such as to recall God, +wherever God’s image is plainly visible, wherever the +results of God’s presence are plainly seen, there the +idea of a supernatural Power is conveyed, and a certain +overawing influence is felt. In the great awakening +at Northampton in Jonathan Edwards’ days, there was +a complete arrest laid on open forms of vice. And +whensoever in a community God’s presence has been +powerfully realized, the taverns have been emptied, the +<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> +gambling-table deserted, under the sense of His august +majesty. Would only that the character and life of all +God’s servants were so truly godlike that their very +presence in a community would have a subduing and +restraining influence on the wicked!</p> + +<p>Two points yet remain to be noticed: the step taken +by Samuel to commemorate this wonderful Divine +interposition; and the account given of the prophet +and his occupations in his capacity of Judge of Israel.</p> + +<p>“Samuel took a stone, and set it between Mizpeh +and Shen, and called the name of it Ebenezer, saying, +Hitherto hath the Lord helped us.”</p> + +<p>The position of Shen is not known. But it must +have been very near the scene of the defeat of the +Philistines—perhaps it was the very spot where that +defeat occurred. In that case, Samuel’s stone would +stand midway between the two scenes of battle: the +battle gained by him on his knees at Mizpeh, and the +battle gained by the Israelites when they fell on the +Philistines demoralised by the thunderstorm.</p> + +<p>“Hitherto hath the Lord helped us.” The characteristic +feature of the inscription lies in the word +“hitherto.” It was no doubt a testimony to special +help obtained in that time of trouble; it was a grateful +recognition of that help; and it was an enduring +monument to perpetuate the memory of it. But it +was more, much more. The word “hitherto” denotes +a series, a chain of similar mercies, an unbroken +succession of Divine interpositions and Divine deliverances. +The special purpose of this inscription was +to link on the present deliverance to all the past, and +to form a testimony to the enduring faithfulness and +mercy of a covenant-keeping God. But was there not +something strange in this inscription, considering the +<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> +circumstances? Could Samuel have forgot that tragic +day at Shiloh—the bewildered, terrified look of the +messenger that came from the army to bring the news, +the consternation caused by his message, the ghastly +horror of Eli and his tragic death, the touching death +of the wife of Phinehas, and the sad name which she +had with such seeming propriety given to her babe? +Was <i>that</i> like God remembering them? or had Samuel +forgot how the victorious Philistines soon after dashed +upon Shiloh like beasts of prey, plundering, destroying, +massacreing, till nothing more remained to be done to +justify the name of “Ichabod”? How can Samuel +blot that chapter out of the history? or how can he +say, with that chapter fresh in his recollection, +“<i>Hitherto</i> hath the Lord helped us”?</p> + +<p>All that Samuel has considered well. Even amid +the desolations of Shiloh the Lord was helping them. +He was helping them to know themselves, helping +them to know their sins, and helping them to know +the bitter fruit and woful punishment of sin. He +was helping them to achieve the great end for which +he had called them—to keep alive the knowledge of +the true God and the practice of His worship, onward +to the time when the great promise should be realised,—when +<span class="smcap">He</span> should come in whom all the families of the +earth were to be blessed. Samuel’s idea of what constituted +the nation’s glory was large and spiritual. The +true glory of the nation was to fulfil the function for +which God had taken it into covenant with Himself. +Whatever helped them to do this was a blessing, was a +token of the Lord’s remembrance of them. The links +of the long chain denoted by Samuel’s “hitherto” were +not all of one kind. Some were in the form of mercies, +many were in the form of chastenings. For the higher +<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> +the function for which Israel was called, the more +need was there of chastening. The higher the destination +of a silver vessel, the greater is the need that +the silver be pure, and therefore that it be frequently +passed through the furnace. The destination of Israel +was the highest that could have been. So Samuel does +not merely give thanks for seasons of prosperity, but +for checks and chastenings too.</p> + +<p>Happy they who, full of faith in the faithfulness and +love of God, can take a similar view of His dealings! +Happy they who, when special mercies come, deem +the occasion worthy to be commemorated by some +special memorial, but who can embrace their whole life +in the grateful commemoration, and bracket joys and +sorrows alike under their “hitherto”! It is not that +sorrows are less sorrows to them than to others; it is +not that losses of substance entail less inconvenience, +or bereavements penetrate less deeply; but that all are +seen to be embraced in that gracious plan of which +the final consummation is, as the apostle puts it, “to +present her to Himself a glorious Church, not having +spot or wrinkle or any such thing.” And well is it for +us, both in individual life and in Church and national +life, to think of that plan of God in which mercies +and chastenings are united, but all with a gracious +purpose! It is remarkable how often in Scripture tears +are wiped away with this thought. Zion saying, “The +Lord hath forsaken me, and my God hath forgotten +me,” is assured, “Behold, I have graven thee upon the +palms of My hands, thy walls are continually before +Me.” Rachel weeping for her children, and refusing +to be comforted, is thus addressed, “Refrain thy voice +from weeping and thine eyes from tears; for thy work +shall be rewarded, saith the Lord, and thy children +<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> +shall come again from the land of the enemy.” “Weep +not,” said our Lord to the woman of Nain; and His +first words after His resurrection were, “Woman, why +weepest thou?” Vale of tears though this world is, +there comes from above a gracious influence to wipe +them away; and the march Zionward has in it something +of the tread and air of a triumphant procession, +for “the ransomed of the Lord shall return and come +to Zion with songs and everlasting joy on their heads; +they shall obtain joy and gladness, and sorrow and +sighing shall flee away.”</p> + +<p>We have yet to notice the concluding verses of the +chapter (15–17), which give a little picture of the public +life of Samuel. He judged Israel all the days of his +life. The office of judge had a twofold sphere, external +and internal. Externally, it bore on the oppression of +the people by foreign enemies, and the judge became +the deliverer of the people. But in this sense there +was now nothing for Samuel to do, especially after the +accession of Saul to the kingdom. The judge seems +to have likewise had to do with the administration of +justice, and the preservation of the peace and general +welfare of the nation. It is very natural to suppose +that Samuel would be profoundly concerned to imbue +the people with just views of the purpose for which God +had called them, and of the law and covenant which +He had given them. The three places among which +he is said to have made his circuit, Bethel, Gilgal and +Mizpeh, were not far from each other, all being situated +in the tribes of Benjamin and Judah,—in that part of the +land which afterwards constituted the kingdom of the +two tribes. To these three places falls to be added +Ramah, also in the same neighbourhood, where was +his house. In this place he built an altar to the Lord. +<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> +Whether this was in connection with the tabernacle +or not, we cannot say. We know that in the time of +David’s wanderings “the house of God” was at Nob +(Compare 1 Sam. xxi. 1 and Matt. xii. 4), but we have +nothing to show us when it was carried thither. All +we can say is, that Samuel’s altar must have been a +visible memorial of the worship of God, and a solemn +protest against any idolatrous rites to which any of the +people might at any time be attracted.</p> + +<p>In this way Samuel spent his life like Him whose +type he was, “always about his Father’s business.” +An unselfish man, having no interests of his own, +full of zeal for the service of God and the public welfare; +possibly too little at home, taking too little charge of +his children, and thus at last in the painful position of +one, “whose sons walked not in his ways, but turned +aside after lucre, and took bribes, and perverted +judgment” (ch. viii. 1). That Samuel attained the +highest reputation for sanctity, intercourse with God +and holy influence, is plain from various passages of +Scripture. In Psalm xcix. 6, he is coupled with Moses +and Aaron, as having influence with God,—“they called +upon the Lord and He answered them.” In Jeremiah +xv. 1, his name is coupled with that of Moses alone as +a powerful intercessor, “Though Moses and Samuel +stood before Me, yet My mind could not be toward this +people.” His mother’s act of consecration was wonderfully +fulfilled. Samuel stands out as one of the best +and purest of the Hebrew worthies. His name became +a perpetual symbol of all that was upright, pure and +Godlike. The silent influence of his character was a +great power in Israel, inspiring many a young heart +with holy awe, and silencing the flippant arrogance of +the scoffer. Mothers, did not Hannah do well, do +<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> +nobly, in dedicating her son to the Lord? Sons and +daughters, was it not a noble and honourable life? +Then go ye and do likewise. And God be pleased to +incline many a heart to the service; a service, which +with all its drawbacks, is the highest and the noblest; +and which bequeaths so blessed a welcome into the +next stage of existence: “Well done, good and faithful +servant; enter thou into the joy of thy Lord.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span></p> + +<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2> + +<h3>THE PEOPLE DEMAND A KING.</h3> + +<h4><span class="smcap">1 Samuel</span> viii.</h4> + +<p>Whatever impression the “Ebenezer” of +Samuel may have produced at the time, it +passed away with the lapse of years. The feeling +that, in sympathy with Samuel, had recognized so +cordially at that time the unbroken help of Jehovah +from the very beginning, waxed old and vanished away. +The help of Jehovah was no longer regarded as the +palladium of the nation. A new generation had risen +up that had only heard from their fathers of the deliverance +from the Philistines, and what men only hear +from their fathers does not make the same impression +as what they see with their own eyes. The privilege +of having God for their king ceased to be felt, when +the occasions passed away that made His interposition +so pressing and so precious. Other things began to +press upon them, other cravings began to be felt, that +the theocracy did not meet. This double process went +on—the evils from which God did deliver becoming +more faint, and the benefits which God did not bestow +becoming more conspicuous by their absence—till a +climax was reached. Samuel was getting old, and his +sons were not like himself; therefore they afforded no +materials for continuing the system of judges. None +<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> +of them could ever fill their father’s place. The people +forgot that God’s policy had been to raise up judges from +time to time as they were needed. But would it not +be better to discontinue this hand-to-mouth system of +government and have a regular succession of kings? +Why should Israel contrast disadvantageously in this +respect with the surrounding nations? This seems to +have been the unanimous feeling of the nation. “All +the elders of Israel gathered themselves together, and +said to Samuel, Make us a king to judge us like all the +nations.”</p> + +<p>It seems to us very strange that they should have +done such a thing. Why were they not satisfied with +having God for their king? Was not the roll of past +achievements under His guidance very glorious? What +could have been more wonderful than the deliverance +from Egypt, and the triumph over the greatest empire +in the world? Had ever such victories been heard of +as those over Sihon and Og? Was there ever a more +triumphant campaign than that of Joshua, or a more +comfortable settlement than that of the tribes? And if +Canaanites, and Midianites, and Ammonites, and Philistines +had vexed them, were not Barak and Deborah, +Gideon and Jephthah, Samson and Samuel, more than +a match for the strongest of them all? Then there +was the moral glory of the theocracy. What nation +had ever received direct from God, such ordinances, +such a covenant, such promises? Where else were men +to be found that had held such close fellowship with +heaven as Abraham, Isaac and Jacob, Moses and +Aaron, and Joshua? What other people had had such +revelations of the fatherly character of God, so that it +could be said of them, “As an eagle stirreth up her +nest, fluttereth over her young, spreadeth abroad her +<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> +wings, taketh them, beareth them on her wings: so the +Lord did lead him, and there was no strange god with +him.” Instead of wishing to change the theocracy, we +might have expected that every Israelite, capable of +appreciating solid benefits, would have clung to it as +his greatest privilege and his greatest honour.</p> + +<p>But it was otherwise. Comparatively blind to its +glories, they wished to be like other nations. It is too +much a characteristic of our human nature that it is +indifferent to God, and to the advantages which are +conferred by His approval and His blessing. How +utterly do some leave God out of their calculations! +How absolutely unconcerned they are as to whether +they can reckon on His approval of their mode of life, +how little it seems to count! You that by false pretences +sell your wares and prey upon the simple and +unwary; you that heed not what disappointment or +what pain and misery you inflict on those who believe +you, provided you get their money; you that grow +rich on the toil of underpaid women and children, +whose life is turned to slavery to fulfil your hard +demands, do you never think of God? Do you never +take into your reckoning that He is against you, and +that He will one day come to reckon with you? You +that frequent the haunts of secret wickedness, you that +help to send others to the devil, you that say, “Am +I my brother’s keeper?” when you are doing your +utmost to confirm others in debauchery and pollution, +is it nothing to you that you have to reckon one day +with an angry God? Be assured that God is not +mocked, for whatsoever a man soweth, that shall he +also reap; for he that soweth to the flesh shall of the +flesh reap corruption, while he that soweth to the Spirit +shall of the Spirit reap life everlasting.</p> + +<p><span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> +But the lesson of the text is rather for those who +have the favour and blessing of God, but are not +content, and still crave worldly things. You are in +covenant with God. He has redeemed you, not with +corruptible things such as silver and gold, but with the +precious blood of Christ. You are now sons of God, +and it doth not yet appear what you shall be. There +is laid up for you an inheritance incorruptible, undefiled, +and that fadeth not away. Yet your heart hankers +after the things of the world. Your acquaintances and +friends are better off. Your bare house, your homely +furnishings, your poor dress, your simple fare distress +you, and you would fain be in a higher worldly sphere, +enjoying more consideration, and participating more +freely in worldly enjoyments. Be assured, my friends, +you are not in a wholesome frame of mind. To be +depreciating the surpassing gifts which God has given +you, and to be exaggerating those which He has withheld, +is far from being a wholesome condition. You +wish to be like the nations. You forget that your +very glory is not to be like them. Your glory is that +ye are a chosen generation, an holy nation, a royal +priesthood, a peculiar people, your bodies temples of +the Holy Ghost, your souls united to the Lord Jesus +Christ.</p> + +<p>Yet again, there are congregations, which though +in humble circumstances, have enjoyed much spiritual +blessing. Their songs have gone up, bearing the incense +of much love and gratitude; their prayers have +been humble and hearty, most real and true; and the +Gospel has come to them not in word only, but in +power, and in the Holy Ghost, and in much assurance. +Yet a generation has grown up that thinks little of +these inestimable blessings, and misses fine architecture, +<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> +and elaborate music, and highly cultured services. +They want to have a king like the nations. However +they may endanger the spiritual blessing, it is all-important +to have these surroundings. It is a perilous +position, all the more perhaps that many do not see +the peril—that many have little or no regard for the +high interests that are in such danger of being sacrificed.</p> + +<p>This then, was the request of all the elders of Israel +to Samuel—“Give us a king to judge us like all the +nations.” We have next to consider how it was +received by the prophet.</p> + +<p>“The thing displeased Samuel.” On the very face +of it, it was an affront to himself. It intimated dissatisfaction +with the arrangement which had made him +judge of the people under God. Evidently they were +tired of him. He had given them the best energies of +his youth and of his manhood. He had undoubtedly +conferred on them many real benefits. For all this, his +reward is to be turned off in his old age. They wish +to get rid of him, and of his manner of instructing them +in the ways of the Lord. And the kind of functionary +they wish to get in his room is not of a very flattering +order. The kings of the nations for the most part +were a poor set of men. Despotic, cruel, vindictive, +proud—they were not much to be admired. Yet +Israel’s eyes are turned enviously to them! Possibly +Samuel was failing more than he was aware of, for old +men are slow to recognise the progress of decay, and +highly sensitive when it is bluntly intimated to them. +Besides this, there was another sore point which the +elders touched roughly. “Thy sons walk not in thy +ways.” However this may have come about, it was a +sad thought to their father. But fathers often have the +feeling that while they may reprove their sons, they do +<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> +not like to hear this done by others. Thus it was that +the message of the elders came home to Samuel, first +of all, in its personal bearings, and greatly hurt him. It +was a personal affront, it was hard to bear. The whole +business of his life seemed frustrated; everything he +had tried to do had failed; his whole life had missed +its aim. No wonder if Samuel was greatly troubled.</p> + +<p>But in the exercise of that admirable habit which +he had learned so thoroughly, Samuel took the matter +straight to the Lord. And even if no articulate response +had been made to his prayer, the effect of this could +not but have been great and important. The very act +of going into God’s presence was fitted to change, in +some measure, Samuel’s estimate of the situation. It +placed him at a new point of view—at God’s point of +view. When he reached that, the aspect of things +must have undergone a change. The bearing of the +transaction on God must have come out more prominently +than its bearing on Samuel. And this was fully +expressed in God’s words. “They have not rejected +thee, but they have rejected Me.” Samuel was but the +servant, God was the lord and king. The servant was +not greater than his lord, nor the disciple greater than +his Master. The great sin of the people was their sin +against God. He it was to whom the affront had been +given; He, if any, it was that had cause to remonstrate +and complain.</p> + +<p>So prone are even the best of God’s servants to put +themselves before their Master. So prone are ministers +of the Gospel, when any of their flock has acted badly, +to think of the annoyance to themselves, rather than +the sin committed in the holy eyes of God. So prone +are we all, in our families, and in our Churches, and +in society, to think of other aspects of sin, than its +<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> +essential demerit in God’s sight. Yet surely this should +be the first consideration. That God should be dishonoured +is surely a far more serious thing than that +man should be offended. The sin against God is +infinitely more heinous than the sin against man. He +that has sinned against God has incurred a fearful +penalty—what if this should lie on his conscience for +ever, unconfessed, unforgiven? It is a fearful thing to +fall into the hands of the living God.</p> + +<p>Yet, notwithstanding this very serious aspect of the +people’s offence, God instructs Samuel to “hearken to +their voice, yet protest solemnly to them, and show +them the manner of the kingdom.” There were good +reasons why God should take this course. The people +had shown themselves unworthy of the high privilege of +having God for their king. When men show themselves +incapable of appreciating a high privilege, it is +meet they should suffer the loss of it, or at least a +diminution of it. They had shown a perpetual tendency +to those idolatrous ways by which God was most +grievously dishonoured. A theocracy, to work successfully, +would need a very loyal people. Had Israel only +been loyal, had it even been a point of conscience and +a point of honour with them to obey God’s voice, had +they even had a holy recoil from every act offensive +to Him, the theocracy would have worked most beautifully. +But there had been such a habitual absence of +this spirit, that God now suffered them to institute a +form of government that interposed a human official +between Him and them, and that subjected them likewise +to many an inconvenience. Yet even in allowing +this arrangement God did not utterly withdraw His +loving-kindness from them. The theocracy did not +wholly cease. Though they would find that their kings +<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> +would make many an exaction of them, there would +be among them some that would reign in righteousness, +and princes that would rule in judgment. The +king would so far be approved of God as to bear the +name of “the Lord’s anointed:” and would thus, in +a sense, be a type of the great Anointed One, the true +Messiah, whose kingdom, righteous, beneficent, holy, +would be an everlasting kingdom, and his dominion +from generation to generation.</p> + +<p>The next scene in the chapter before us finds Samuel +again met with the heads of the people. He is now +showing them “the manner of the king”—the relation +in which he and they will stand to one another. He +is not to be a king that gives, but a king that takes. +His exactions will be very multifarious. First of all, +the most sacred treasures of their homes, their sons +and their daughters, would be taken to do hard work +in his army, and on his farms, and in his house. Then, +their landed property would be taken on some pretext—the +vineyards and olive-yards inherited from their +fathers—and given to his favourites. The tenth part +of the produce, too, of what remained would be claimed +by him for his officers and his servants, and the tenth +of their flocks. Any servant, or young man, or animal, +that was particularly handsome and valuable would +be sure to take his fancy, and to be attached for his +service. This would be ordinarily the manner of their +king. And the oppression and vexation connected with +this system of arbitrary spoliation would be so great +that they would cry out against him, as indeed they +did in the days of Rehoboam, yet the Lord would not +hear them. Such was Samuel’s picture of what they +desired so much, but it made no impression; the +people were still determined to have their king.</p> + +<p><span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> +What a contrast there was between this exacting +king, and the true King, the King that in the fulness +of the time was to come to His people, meek and having +salvation, riding upon the foal of an ass! If there be +anything more than another that makes this King +glorious, it is His giving nature. “The Son of God,” +says the Apostle, “loved me, and gave Himself for me.” +Gave Himself! How comprehensive the word! All +that He was as God, all that He became as man. As +prophet He gave Himself to teach, as priest to atone +and intercede, as king to rule and to defend. “The +Good Shepherd <i>giveth</i> His life for the sheep.” “This +is My body which is <i>given</i> for you.” “If thou knewest +the gift of God, and Who it is that saith unto thee, +Give Me to drink, thou wouldest have asked of Him, +and He would have <i>given</i> thee living water.” With +what kingly generosity, while He was on earth, He +scattered the gifts of health and happiness among the +stricken and the helpless! “Jesus went about all +Galilee, teaching in their synagogues, and preaching +the gospel of the kingdom, and healing all manner of +sickness, and all manner of disease among the people.” +See Him, even as He hung helpless on the cross, +exercising His royal prerogative by giving to the thief +at His side a right to the Kingdom of God—“Verily I +say unto thee, this day shalt thou be with Me in +Paradise.” See Him likewise, exalted on His throne +“at God’s right hand, to be a Prince and a Saviour +for to give repentance to Israel and forgiveness of +sins.” How different the attributes of this King from +him whom Samuel delineated! The one exacting all +that is ours; the other giving all that is His!</p> + +<p>The last scene in the chapter shows us the people +deliberately disregarding the protest of Samuel, and +<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> +reiterating their wilful resolution—“Nay, but we will +have a king over us; that we also may be like all the +nations, and that our king may judge us, and go out +before us, and fight our battles.” Once more, Samuel +brings the matter to the Lord—repeats all that he +has heard; and once more the Lord says to Samuel, +“Hearken unto their choice and make them a king.” +The matter is now decided on, and it only remains to +find the person who is to wear the crown.</p> + +<p>On the very surface of the narrative we see how +much the people were influenced by the desire to be +“like all the nations.” This does not indicate a very +exalted tone of feeling. To be like all the nations was +surely in itself a poor and childish thing, unless the +nations were in this respect in a better condition than +Israel. Yet how common and almost irresistible is +this feeling!</p> + +<p>Singularity is certainly not to be affected for singularity’s +sake; but neither are we to conform to fashion +simply because it is fashion. How cruel and horrible +often are its behests! The Chinese girl has to submit +to her feet being bandaged and confined till walking +becomes a living torture, and even the hours of what +should be rest and sleep, are often broken by bitter +pain. The women of Lake Nyassa insert a piece of +stone in their upper lip, enlarging it from time to time +till speaking and eating become most awkward and +painful operations, and the very lip sometimes is torn +away. Our fathers had terrible experience of the +tyranny of the drinking customs of their day; and in spite +of the greater freedom and the greater temperance of +our time, there is no little tyranny still in the drinking +laws of many a class among us. All this is just the +outcome of the spirit that made the Hebrews so desire +<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> +a king—the shrinking of men’s hearts from being unlike +others, the desire to be like the world. What men +dread in such cases is not wrong-doing, not sin, not +offending God; but incurring the reproof of men, being +laughed at, boycotted by their fellows. But is not this +a very unworthy course? Can any man truly respect +himself who says, “I do this not because I think it +right, not even because I deem it for my interest, but +simply because it is done by the generality of people?” +Can any man justify himself before God, if the honest +utterance of his heart must be, “I take this course, +not because I deem it well-pleasing in Thy sight, but +because if I did otherwise, men would laugh at me +and despise me?” The very statement of the case in +explicit terms condemns it. Not less is it condemned +by the noble conduct of those to whom grace has been +given to withstand the voice of the multitude and stand +up faithfully for truth and duty. Was there ever a +nobler attitude than that of Caleb, when he withstood +the clamour of the other spies, and followed the Lord +fully? or that of Shadrach, Meshach, and Abednego, +when alone among myriads, they refused to bow down +to the image of gold? or that of Luther when, alone +against the world, he held unflinchingly by his convictions +of truth?</p> + +<p>Let the young especially ponder these things. To +them it often seems a terrible thing to resist the general +voice, and hold by conscience and duty. To confess +Christ among a school of despisers, is often like +martyrdom. But think! What is it to <i>deny</i> Christ? +Can that bring any peace or satisfaction to those who +know His worth? Must it not bring misery and self-contempt? +If the duty of confessing Him be difficult, +seek strength for the duty. Pray for the strength +<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> +which is made perfect in your weakness. Cast your +thoughts onward to the day of Christ’s second coming, +when the opinion and practice of the world shall all +be reduced to their essential worthlessness, and the +promises to the faithful, firm as the everlasting hills, +shall be gloriously fulfilled. For in that day, Hannah’s +song shall have a new fulfilment: “He raiseth up the +poor out of the dust, and lifteth up the beggar out of +the dunghill, to set them among princes, and make +them inherit the throne of glory.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span></p> + +<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2> + +<h3>SAUL BROUGHT TO SAMUEL.</h3> + +<h4><span class="smcap">1 Samuel</span> ix. 1–14.</h4> + +<p>God’s providence is a wonderful scheme; a web +of many threads, woven with marvellous skill; +a network composed of all kinds of materials, great +and small, but so arranged that the very smallest of +them is as essential as the largest to the completeness +of the fabric.</p> + +<p>One would suppose that many of the dramas of the +Old Testament were planned on very purpose to show +how intimately things secular and things sacred, as we +call them, are connected together; how entirely the +minutest events are controlled by God, and at the same +time how thoroughly the freedom of man is preserved. +The meeting of two convicts in an Egyptian prison is +a vital link in the chain of events that makes Joseph +governor of Egypt; a young lady coming to bathe in +the river preserves the life of Moses, and secures the +escape of the Israelites; the thoughtful regard of a +father for the comfort of his sons in the army brings +David into contact with Goliath, and prepares the way +for his elevation to the throne; the beauty of a Hebrew +girl fascinating a Persian king saves the whole Hebrew +race from massacre and extermination.</p> + +<p>So in the passage now before us. The straying of +<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> +some asses from the pastures of a Hebrew farmer +brings together the two men, of whom the one was +the old ruler, and the other was to be the new ruler +of Israel. That these two should meet, and that the +older of them should have the opportunity of instructing +and influencing the younger, was of the greatest +consequence for the future welfare of the nation. And +the meeting is brought about in that casual way that +at first sight seems to indicate that all things happen +without plan or purpose. Yet we find, on more careful +examination, that every event has been planned to fit +in to every other, as carefully as the pieces of a dissected +map, or the fragments of a fine mosaic. But of +all the actors in the drama, not one ever feels that his +freedom is in any way interfered with. All of them +are at perfect liberty to follow the course that commends +itself to their own minds.</p> + +<p>Thus wonderfully do the two things go together—Divine +ordination and human freedom. How it should +be so, it baffles us to explain. But that it is so, must be +obvious to every thoughtful mind. And it is because +we see the two things so harmonious in the common +affairs of life, that we can believe them to act harmoniously +in the higher plane of redemption and salvation. +For in that sphere, too, all things fall out in +accordance with the Divine plan. “Known unto God +are all His works from the beginning of the world.” +Yet this universal predestination in no degree interferes +with the liberty of man. If men reject God’s +offers, it is because they are personally unwilling to +accept of them. If they receive His offers, it is because +they have been made willing to do so. “Ye will not +come unto Me that ye might have life,” said our Lord +to the Jews. And yet it is ever true that “it is God +<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> +that worketh in you both to will and to do of His good +pleasure.”</p> + +<p>God having given the people permission to appoint a +king, that king has now to be found. What kind of +person must the first king be—the first to supersede +the old rule of the Divinely-inspired judges, the first to +fulfil the cravings of the people, the first to guide the +nation which had been appointed by God to stand in +so close a relation to Himself?</p> + +<p>It seemed desirable, that in the first king of Israel, +two classes of qualities should be united, in some +degree contradictory to one another. First, he must +possess some of the qualities for which the people +desire to have a king; while at the same time, from +God’s point of view, it is desirable that under him the +people should have some taste of the evils which +Samuel had said would follow from their choice.</p> + +<p>To an Oriental people, a stately and commanding +personality was essential to an ideal king. They liked +a king that would look well on great occasions, that +would be a commanding figure at the head of an army, +or in the centre of a procession; that would arrest the +eye of strangers, and inspire at first sight an involuntary +respect for the nation that had such a ruler at its +head. Nor could any one have more fully realized the +wishes of the people in this respect than Saul. “A +choice young man and a goodly; there was not among +the children of Israel a goodlier person than he; from +his shoulders and upward he was higher than any of +the people.”</p> + +<p>Further, though his tribe was small in number, it +was not small in influence. And his family was of a +superior caste, for Kish was “a mighty man of power.” +And Saul’s personal qualities were prepossessing and +<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> +promising. He showed himself ready to comply with +his father’s order about the asses that had strayed, and +to undertake a laborious journey to look for them. He +was interested in his father’s business, and ready to +help him in his time of need. And the business which +he undertook he seems to have executed with great +patience and thoroughness. A foot journey over a great +part of the territory of Benjamin was no easy task. +Altogether, he shows himself, as we say, a capable +man. He is not afraid to face the irksome; he does +not consult merely for his ease and pleasure; labour +does not distress him, and difficulties do not daunt +him.</p> + +<p>All this was so far promising, and it seems to have +been exactly what the people desired. But on the +other hand, there seems to have been, from the very +beginning, a great want in Saul. He appears from the +very first to have wanted all that was most conspicuous +and most valuable in Samuel. It is a circumstance not +without its significance, that the very name and work +of Samuel do not seem to have been familiar or even +known to him. It was his servant that knew about +Samuel, and that told Saul of his being in the city, in +the land of Zuph (ver. 6). This cannot but strike us as +very strange. We should have thought that the name +of Samuel would have been as familiar to all the people +of Israel as that of Queen Victoria to the people of +Great Britain. But Saul does not appear to have heard +it, as in any way remarkable. Does not this indicate +a family living entirely outside of all religious connections, +entirely immersed in secular things, caring +nothing about godly people, and hardly ever even +pronouncing their name? It is singular how utterly +ignorant worldly men are of what passes in religious +<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> +circles, if they happen to have no near relative, or +familiar acquaintance in the religious world to carry +the news to them from time to time. And as Saul +thus lived outside of all religious circles, so he seems +to have been entirely wanting in that great quality +which was needed for a king of Israel—loyalty to +the Heavenly King. Here it was that the difference +between him and Samuel was so great. Loyalty to +God and to God’s nation was the very foundation +of Samuel’s life. Anything like self-seeking was +unknown to him. He had early undergone that +momentous change, when God is substituted for self +as the pivot of one’s life. The claims of the great +King were ever paramount in his eyes. What would +please God and be honouring to Him, was the first +question that rose to his mind. And as Israel was +God’s people, so the interest and the welfare of Israel +were ever dear to him. And thus it was that Samuel +might be relied on not to think of himself, not to think +of his own wishes or interests, except as utterly +subordinate to the wishes and interests of his God and +his nation. It was this that gave such solidity to +Samuel’s character, and made him so invaluable to his +people. In every sphere of life it is a precious quality. +Whether as domestic servants, or clerks, or managers, +dependent on others, those persons are ever of priceless +worth whose hearts are thus set on objects outside +themselves, and who are proof against the common +temptations of selfishness and worldliness. And when +they are the rulers of a nation, and are able to disregard +their personal welfare in their burning desire +to benefit the whole people, they rise to the rank of +heroes, and after their death, their names are enshrined +in the memories of a grateful and admiring people.</p> + +<p><span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> +But in these high qualities, Saul seems to have been +altogether wanting. For though he was not selfish +and self-indulgent at first, though he readily obeyed his +father in going to search for the strayed asses, he +had no deep root of unselfishness in his nature, and +by-and-bye, in the hour of temptation, the cloven foot +unhappily appeared. And ere long the people would +learn, that as Saul had in him no profound reverence +for the will of God, so he had in him no profound and +indefeasible regard for the welfare of God’s people. +The people would come to see what a fatal mistake +they had made in selecting a king merely for superficial +qualities, and passing by all that would have allied +him, as Samuel was allied, to God himself. Now it +seems to have been God’s purpose that the first king +of Israel should be a man of this kind. Through him +the people were to learn that the king who simply +fulfilled their notions, was capable, when his self-will +was developed, of dragging the nation to ruin. No! +it was not the superficial qualities of Saul that would +be a blessing to the nation. It was not a man out of +all spiritual sympathy with the living God that would +raise the standing of Israel among the kingdoms around, +and bring them the submission and respect of foreign +kings. The intense and consistent godliness of Samuel +was probably the quality that was not popular among +the people. In the worldliness of his spirit, Saul was +probably more to their liking. Yet it was this unworldly +but godly Samuel that had delivered them from +the bitter yoke of the Philistines, and it was this handsome +but unspiritual Saul that was to bring them again +into bondage to their ancient foes. This was the sad +lesson to be learned from the reign of Saul.</p> + +<p>But God did not design altogether to abandon His +<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> +people. When the lesson should be learnt from Saul’s +history, He would guide them to a king of a different +stamp. He would give them a king after His own +heart—one that would make the will of God the great +rule, and the welfare of the people the great end of his +government. David would engrave in the history of +the nation in deeper letters than even Samuel, the all-important +lesson, that for kings and countries as much +as for individuals, “the fear of the Lord is the beginning +of wisdom;” that God honours them that honour +Him, while they that despise Him shall indeed be +lightly esteemed.</p> + +<p>But let us now come to the circumstances that led to +the meeting of Saul and Samuel. The asses of Kish +had strayed. Very probably they had strayed at a +time when they were specially needed. The operations +of the farm had to be suspended for want of them +perhaps at a season when any delay would be especially +inconvenient. In all ranks of life, men are subject to +these vexations, and he is a happy man who does not +fret under them, but keeps his temper calm, in spite +of all the worry. Especially is he a happy man who +retains his equanimity under the conviction that the +thing is appointed by God, and that He who overruled +the loss of Kish’s asses to such high events in the +history of his son, is able so to order all their troubles +and worries that they shall be found conducive to their +highest good. At Kish’s order, Saul and one of the +servants go forth to seek the asses. With the precise +localities through which they passed, we are not +accurately acquainted, such places as Shalim or Zuph +not having yet been identified. But the tour must +have been an extensive one, extending over most of the +territory of Benjamin; and as it must have been necessary +<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> +to make many a detour, up hill and down dale, to +this farm and to that, the labour involved must have +been very great. It was not a superficial but a thorough +search.</p> + +<p>At last, when they came to the land of Zuph, they +had been away so long that Saul thought it necessary +to return, lest his father should think that some evil +had befallen them. But the servant had another string +to his bow. Though Saul was not familiar with the +name or the character of Samuel, his servant was. +What God hides from the wise and prudent, He sometimes +reveals to babes. It is an interesting thing in +the history of the Church, how often great people have +been indebted to servants for important guidance, +perhaps even for their first acquaintance with saving +truth. The little captive maid that ministered in the +house of Naaman the Syrian was the channel through +whom he came to know of the prophet of Israel who +was able to heal him. Many a distinguished Christian +has acknowledged, like the Earl of Shaftesbury, his +obligations to some pious nurse that when he was a +child told him Bible stories and pressed on his heart +the claims of God. Happy those servants who are +faithful in these circumstances, and of whom it can be +said, “They have done what they could!” Of this +servant of Saul’s we know nothing whatever, save that, +in his master’s dilemma, he told him of the Lord’s +servant, and induced him to apply to him to extricate +him from his difficulty.</p> + +<p>It does not appear that the city was Samuel’s usual +place of abode. It was a place to which he had come +to hold a religious service, and the occasion was evidently +one of much importance. It is interesting to +observe how the difficulty was got over, of their having +<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> +no present to offer to the man of God, in accordance +with the custom of the country. Saul, though in comfortable +circumstances, had absolutely no particle of +money with him. His servant had but a quarter of a +shekel, not designed apparently for spending purposes, +but perhaps a little keepsake or kind of amulet he +carried about with him. But there was such hospitality +in those days that people going about the country had +no need for money. So it was when our Lord instructed +the disciples when sending them out on their missionary +tour—“Provide neither gold nor silver nor brass in +your purses, nor scrip for your journey, neither two +coats, neither shoes, nor yet staves, for the labourer is +worthy of his meat.” Those who have presumed on +these instructions, holding that the modern missionary +does not need any sustenance to be provided for him, +but may safely trust to the hospitality of the heathen, +forget how different was the case and the custom among +the Hebrew people.</p> + +<p>But now, as Saul and his servant came to the city, +another providential meeting takes place to help them +to their object. “As they went up the hill to the city, +they found young maidens going out to draw water.” +The city was up the hill, and the water supply would +naturally be at the bottom. From the maidens that +were going down to the fountain, they obtained information +fitted to quicken their movements. They learned +that the prophet had already arrived. The preparations +for the sacrifice which he was to offer were now going +on. It was just the time to get a word with him, if +they had business to transact. Very soon he would be +going up to the high place, and then the solemn rites +would begin, and be followed by the feast, which would +engross his whole attention. If they would catch him +<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> +at the proper moment they must “make haste.” That +they did quicken their pace, we cannot doubt. And it +was necessary; for just as they reached the city Samuel +made his appearance, about to go up to the high place. +If they had lost that moment, they would probably +have had no opportunity during the whole day. Nor +is it likely that Saul, who had no great desire for the +company of the prophet, would have waited till the +sacrifice and the feast were over. The two men were +brought together just in the nick of time. And thus +another essential link of God’s chain, bringing the old +and the new ruler of Israel into contact with each +other, was happily adjusted, all through means to us +apparently accidental, but forming parts of the great +scheme of God.</p> + +<p>From this part of the narrative we may derive two +great lessons, the one with reference to God, and the +other with reference to man.</p> + +<p>First, as it regards God, we cannot but see how +silently, secretly, often slowly, yet surely, He accomplishes +His purposes. There are certain rivers in +nature that flow so gently, that when looking at the +water only, the eye of the spectator is unable to discern +any movement at all. Often the ways of God resemble +such rivers. Looking at what is going on in common +life, it is so ordinary, so absolutely quiet, that you can +see no trace whatever of any Divine plan. Things +seem left to themselves, and God appears to have no +connection with them. And yet, all the while, the most +insignificant of them is contributing towards the accomplishment +of the mighty plans of God. By means of ten +thousand times ten thousand agents, conscious and unconscious, +things are moving on towards the grand +consummation. Men may be instruments in God’s +<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> +hands without knowing it. When Cyrus was moving +his armies towards Babylon, he little knew that he was +accomplishing the Divine purpose for the humbling +of the oppressor and the deliverance of His oppressed +people. And in all the events of common life, men +seem to be so completely their own masters, there seems +such a want of any influence from without, that God is +liable to slip entirely out of sight. And yet, as we see +from the chapter before us, God is really at work. +Whether men know it or not, they are really fulfilling +the purposes of His will. Calmly but steadily, like the +stars in the silent heavens, men are bringing to pass +the schemes of God. His wildest enemies are really +helping to swell His triumphs. Oh, how vain is the +attempt to resist His mighty hand! The day cometh, +when all the tokens of confusion and defeat shall disappear, +when the bearing even of the fall of a sparrow +on the plans of God shall be made apparent, and every +intelligent creature in earth and heaven shall join in +the mighty shout—“Alleluiah, for the Lord God +Omnipotent reigneth.”</p> + +<p>But again, there is a useful lesson in this chapter +for directing the conduct of men. You see in what +direction the mind of Saul’s servant moved for guidance +in the day of difficulty. It was toward the servant of +God. And you see likewise how, when Saul and he had +determined to consult the man of God, they were providentially +guided to him. To us, the way is open to +God Himself, without the intervention of any prophet. +Let us in every time of trouble seek access to God. +Have we not a thousand examples of it in Bible history, +and in other history too? Men say it is not right +we should trouble God with trifles. Nay, the living +God knows not what trouble is, and in His scheme +<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> +there are no trifles. There is no limit one way or +other in the command, “<i>In everything</i> by prayer and +supplication with thanksgiving, let your requests be +made known unto God.” “Acknowledge Him in <i>all</i> +your ways, and He will direct your steps.” But above +all, acknowledge Him with reference to the way of life +eternal. Make sure that you are in the way to heaven. +Use well the guide book with which you are furnished. +Let God’s word be a light to your feet and a lamp to +your path; and then your path shall itself “be like the +shining light, shining brighter and brighter unto the +perfect day.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span></p> + +<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2> + +<h3>FIRST MEETING OF SAMUEL AND SAUL.</h3> + +<h4><span class="smcap">1 Samuel</span> ix. 15–27.</h4> + +<p>The meeting between Samuel and Saul was preceded +by previous meetings between Samuel and +God. God had prepared the prophet for his visit from +the future king of Israel, and the first thing brought +before us in these verses is the communication on +this subject which had been made to the prophet a +day before.</p> + +<p>It is very interesting to observe how readily Samuel +still lends himself for any service he can render on +behalf of his people, under the new arrangement that +God had permitted for their government. We have +seen how mortified Samuel was at first, when the +people came to him with their request for a king. He +took it as a personal affront, as well as a grave public +error. Conscious as he was of having done his duty +faithfully, and of having rendered high service to the +nation, and reposing calmly, as he probably was, on the +expectation that at least for some time to come, Israel +would move forward peacefully and happily on the lines +which he had drawn for them, it must have been a +staggering blow when they came to him and asked +him to overturn all that he had done, and make them +a king. It must have been one of those bewildering +<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> +moments when one’s whole life appears lost, and all +one’s dearest hopes and hardest labours lie shattered, +like the fragments of a potter’s vessel. We have seen +how, in that sad moment, Samuel carried his sorrows +to the Lord, and learning thus to view the whole matter +from God’s point of view, how he came to make comparatively +little account of his own disappointment, +and to think only how he could still serve the cause of +God, how he could still help the people, how he could +prevent the vessel which he was no longer to steer +from dashing against the hidden rocks he saw so clearly +ahead. It is impossible not to be struck with the +beauty and purity of Samuel’s character in this mode +of action.</p> + +<p>How many a good man takes offence when slighted +or superseded by some committee or other body, in connection +with a political, social, or religious cause which +he has tried to help! If they won’t have me, he says, let +them do without me. If they won’t allow me to carry +out the course which I have followed, and which has +been undoubtedly highly beneficial, I’ll have nothing +more to do with them. He sulks in his tent like +Achilles, or goes over to the enemy like Coriolanus. +Not so Samuel! His love for the people is too deep +to allow of such a course. They have behaved badly +to him, but notwithstanding he will not leave them. +Like an injured but loving wife, who labours with every +art of patient affection to reclaim the husband that has +abused her and broken her heart; like a long-suffering +father, who attends with his own hands to the neglected +work of his dissipated son, to save him if possible from +the consequences of his folly—Samuel overlooks his +personal slight, and bears with the public folly of the +people, in the endeavour to be of some use to them in +<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> +the important stage of their history on which they are +entering. He receives Divine communications respecting +the man who is to supersede him in the government +of the people, and instead of jealousy and dislike, shows +every readiness to help him. It is refreshing to find +such tokens of magnanimity and disinterestedness. +However paltry human nature may be in itself, it can +become very noble when rehabilitated by the Spirit of +God. Need we ask which is the nobler course? You +feel that you have not been treated perhaps by your +church with sufficient consideration. You fret, you +complain, you stay away from church, you pour your +grievance into every open ear. Would Samuel have +done so? Is not your conduct the very reverse of +his? Side by side with his, must not yours be pronounced +poor and paltry? Have you not need to study +the thirteenth chapter of 1 Corinthians, and when +you read of the charity that “beareth all things, +believeth all things, hopeth all things, endureth all +things,” ask yourselves whether it might not be said +of you that you have neither part nor lot in this +matter?</p> + +<p>The communication that God had made to Samuel +was, that on the following day He would send to him +the man whom he was to anoint as captain over Israel, +that he might save them from the Philistines; for He +had looked upon His people, because their cry was +come up to Him. There is an apparent inconsistency +here with what is said elsewhere. In chap. viii. 13 +it is said, that “the Philistines came no more into the +coast of Israel, and that the hand of the Lord was +against the Philistines all the days of Samuel.” But +probably “all the days of Samuel” mean only the days +when he exerted himself actively against them. As +<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> +long as Samuel watched and checked them, they were +kept in restraint; but when he ceased to do so, they +resumed their active hostility. The concluding verses +of chap. xiii. (19–23) show that in Saul’s time the Philistine +oppression had become so galling that the very +smiths had been removed from the land of Israel, and +there was no right provision even for sharpening ploughshares, +or coulters, or axes, or mattocks. Undoubtedly +Saul removed this oppression for a time, and David’s +elegy shows how beneficial his reign was in some other +ways, although the last act of his life was an encounter +with the Philistines in which he was utterly defeated. +It is evident that before Saul’s time the tyranny of their +foes had been very galling to the Israelites. The words +of God, “their cry is come up to Me,” indicate quietly +a very terrible state of distress. They carry us back +to the words uttered at the burning bush, “I have +seen, I have seen the affliction of My people which are +in Egypt, have heard their cry by reason of their taskmasters; +for I know their sorrows.” God speaks after +the manner of men. He needs no cry to come into +His ears to tell Him of the woes of the oppressed. +Nevertheless He seems to wait till that cry is raised, +till the appeal is made to Him, till the consciousness of +utter helplessness sends men to His footstool. And a +very blessed truth it is, that He sympathizes with the +cry of the oppressed. There is much meaning in the +simple expression—“their cry is come up to Me.” It +denotes a very tender sympathy, a concern for all that +they have been suffering, and a resolution to interpose +on their behalf. God is never impassive nor indifferent +to the sorrows and sufferings of His people. All are +designed to serve as chastenings with a view to ultimate +good. The eye of God is ever watching to see whether +<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> +the chastening is sufficient, and when it is so, to stop the +suffering. In the Inquisitor’s chamber, the eye of God +was ever on the boot and the thumbscrew, on the knife +and the pincers, on the furnace and all the other instruments +of torture. In the sick room, He watches the +spent and struggling patient, knows every paroxysm of +pain, knows all the restlessness and tossing of the weary +night. He understands the anguish of the loving heart +when one after another of its treasures is torn away. +He knows the unutterable distress when a child’s misconduct +brings down grey heirs with sorrow to the +grave. Appearances may be all the other way, but +“the Lord God is merciful and gracious, slow to anger +and of great compassion.” The night may be long and +weary, but the dawn comes at the appointed time. +“Ye have heard of the patience of Job, and have seen +the end of the Lord, that the Lord is very pitiful and +of tender mercy.”</p> + +<p>But now Samuel and Saul have met. Saul is as +unfamiliar with Samuel’s appearance as with his name; +he goes up to him and asks where the seer’s house is. +“I am the seer,” replies Samuel; but at the moment +Samuel was not at liberty, and could not converse with +Saul. He invites him to go up with him to the high +place, and take part in the religious service. Then he +invites him to the feast that was to follow the sacrifice. +Next day he is to deal with him as a prophet, making +important communications to him. But in regard to +the matter which occupies him at the moment, his +father’s asses, he need trouble himself no more on that +head, for the asses are found. Then he gives Saul a +hint of what is coming. He makes an announcement +to him that he and his father’s house are the objects +of the whole desire of Israel. It is not very apparent +<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> +whether or not Saul had any inkling of the meaning of +this remark. It may be that he viewed it as a mere +expression of politeness, savouring of the customary +exaggeration of the East. At all events, his answer +was couched in those terms of extravagant humility +which was likewise matter of Eastern custom. “Am +not I a Benjamite, of the smallest of the tribes of Israel? +and my family the least of all the families of the tribe +of Benjamin? Wherefore then speakest thou so to +me?”</p> + +<p>The sacrifice next engages the attention of all. +Samuel’s first meeting with Saul takes place over the +symbol of expiation, over the sacrifice that shows man +to be a sinner, and declares that without shedding of +blood there is no remission of sin. No doubt the +circumstance was very impressive to Samuel, and +would be turned to its proper use in subsequent conversation +with Saul, whether Saul entered into the +spirit of it or not. If it be asked, How could a sacrifice +take place on the height of this city, whereas God had +commanded that only in the place which He was to +choose should such rites be performed?—the answer is, +that at that time Shiloh lay in ruins, and Mount Zion +was still in the possession of the Jebusites. The final +arrangements had not yet been made for the Hebrew +ceremonial, and in the present provisional and unsettled +state of things, sacrifices were not limited to a single +place.</p> + +<p>After the sacrifice, came the feast. It was now that +Samuel began to give more explicit hints to Saul of +the dignity to which he was to be raised. The feast +was held in “the parlour”—a room adjacent to the +place of sacrifice, to which Samuel had invited a large +company—thirty of the chief inhabitants of the town. +<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> +First Saul and his servant are complimented by having +the place of honour assigned to them. Then they are +honoured by having a portion set before them which +had been specially set apart for them the day before. +The speech concerning this portion in ver. 24 is somewhat +obscure if it be regarded as a speech of Samuel’s. +It seems more natural to regard it as a speech of the +cook’s. It will be observed that the word “Samuel” +in the middle of the verse is in italics, showing that +it is not in the Hebrew, so that it is more natural to +regard the clause as having “the cook” for its nominative, +and indeed this talk about the portion is more +suitable for the cook than for Samuel. Servants were +not forbidden to speak during entertainments; nor did +their masters disdain even to have serious conversation +with them (see Nehemiah ii. 2–8). There is another +correction of the Authorized Version that needs to be +made. At the end of ver. 24 the words “Since I said” +are not a literal rendering. The original is simply the +word which is constantly rendered <i>saying</i>. It has +been suggested (“Speaker’s Commentary”) that a word +or two should be supplied to make the sense complete, +and the verse would then run:—“unto this time hath +it been kept for thee [against the festival of which +Samuel spake], saying, I have invited the people.” +The part thus reserved was the shoulder and its appurtenances. +Why this part was regarded as more +honourable than any other, we do not know, nor is it +of any moment; the point of importance being, first, +that by Samuel’s express instructions it had been +reserved for Saul, and second, that these instructions +had been given as soon as Samuel made arrangements +for the feast. To honour Saul as the destined king +of Israel was Samuel’s unhesitating purpose. Some +<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> +men might have said, It will be time enough to show +this mark of respect when the man is actually chosen +king. Had there been the slightest feeling of grudge in +the mind of Samuel, this is what he would have thought. +But instead of grudging Saul his new dignity, he is +forward to acknowledge it. There shall be no holding +back on his part of honour for the man whom the Lord +delighted to honour.</p> + +<p>If the words of ver. 24 were really spoken by the cook, +they must have added a new element of surprise and +impression to Saul. It was apparent that he had been +expected to this feast. The cook had been warned +that a man of consequence was coming, and had therefore +set apart that portion to him. Saul must have +felt both that a supernatural power had been at work, +and that some strange destiny—possibly the royal +dignity—was in reserve for him. To us, pondering +the circumstances, what is most striking is, the wonderful +way in which the fixed purpose of God is accomplished, +while all the agents in the matter remain +perfectly free. That Saul and his servant should be +present with Samuel at that feast, was the fixed decree +of heaven. But it was brought about quite naturally. +There was no constraint on the mind of Saul’s servant, +when, being in the land of Zuph, he proposed that +they should go into the city, and try to make inquiry +of the man of God. There was no constraint on the +damsels when at a certain time they went down to the +fountain for water, and on their way met Saul and his +servant. There was no constraint on Saul and his +servant, save that created by common sense, when they +quickened their pace in order to meet Samuel on the +way to the sacrifice. Every one of these events fell +out freely and naturally. Yet all were necessary links +<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> +in the chain of God’s purposes. From God’s point of +view they were necessary, from man’s point of view +they were casual. Thus necessity and freedom harmonized +together, as they always do in the plans +and operations of God. It is absurd to say that the +predestination of God takes away the liberty of man. +It is unreasonable to suppose that because God has +predestinated all events, we need not take any step +in the matter of our salvation. Such an idea is founded +on an utter misunderstanding of the relation in which +God has placed us to Him. It overlooks the great +truth, that God’s ways are not our ways, nor His +thoughts our thoughts. The relation of the Infinite +Will to the wills of finite creatures is a mystery we +cannot fathom; but the effect on us should be to impel +us to seek that our will may ever be in harmony with +God’s, and that thus the petition in the Lord’s prayer +may be fulfilled, “Thy will be done on earth, as it is in +heaven.”</p> + +<p>The feast is over; Samuel and Saul return to the +city, and there, on the housetop, they commune together. +The twenty-sixth verse seems to narrate in +detail what is summarily contained in the twenty-fifth. +After returning from the sacrifice and the feast, they +seem to have committed themselves to rest. In the +early morning, about daybreak, they had their conversation +on the housetop, and thereafter Samuel sent Saul +away, convoying him part of the road. What the conversation +on the housetop was, we are not told; but +we have no difficulty in conjecturing. Samuel could +not but communicate to Saul the treasured thoughts +of his lifetime regarding the way to govern Israel. He +must have recalled to him God’s purpose regarding His +people, beginning with the call of Abraham, dwelling +<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> +on the deliverance from Egypt, and touching on the +history of the several judges, and the lessons to be +derived from each. We may fancy the fervour with +which he would urge on Saul, that the one thing most +essential for the prosperity of the nation—the one thing +which those in power ought continually to watch and +aim at, was, loyalty by the people to their heavenly +King, and the faithful observance of His law and covenant. +He would dwell emphatically on the many +instances in which neglect of the covenant had brought +disaster and misery, and on the wonderful change in +their outward circumstances which had come with +every return of fidelity to their King. Granted, they +were soon to have a king. They were to change their +form of government, and be like the rest of the nations. +But if they changed their form of government, they +were not to surrender the palladium of their nation, +they were not to abandon their “gloria et tutamen.” +The new king would be tempted like all the kings +around him to regard his own will as his only rule of +action, and to fall in with the prevalent notion, that +kings were above the law, because the king’s will was +the law, and nothing could be higher than that. What +an infinite calamity it would be to himself and to the +nation, if the new king of Israel were to fall into such +a delusion! Yes, the king <i>was</i> above the law, and the +king’s will <i>was</i> the law; but it was the King of kings +alone who had this prerogative, and woe to the earthly +ruler that dared to climb into His throne, and take +into his puny hands the sceptre of the Omnipotent!</p> + +<p>Such, we may well believe, was the tenor of that first +meeting of Samuel and Saul. We cannot but carry +forward our thoughts a little, and think what was the +last. The last meeting was at Endor, where in darkness +<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> +and utter despair, the king of Israel had thought +of his early friend, had perhaps recalled his gentle +kindness on this first occasion of their meeting, and +wondered whether he might not be able and willing to +throw some light once more upon his path. But alas, +the day of merciful visitation was gone. The first +conversation was in the brightness of early morning; +the last in midnight gloom. The time of day was +appropriate for each. On that sepulchral night, the +worst evils that he had dreaded, and against which he +had doubtless warned him on that housetop, had come +to pass. Self-willed and regardless of God, Saul had +taken his own course, and brought his people to the +very verge of ruin. Differing, <i>toto cœlo</i>, from Samuel in +his treatment of his successor, he had hunted David +like a partridge on the mountains, and stormed against +the man who was to bring back to the nation the +blessings of which he had robbed it. Brought to bay +at last by his recklessness and passion, he could only +reap the fruit of what he had sown; “for God is not +mocked; they that sow to the flesh shall of the flesh +reap corruption, and they that sow to the Spirit shall, +of the Spirit, reap life everlasting.” Again there was +to ring out the great law of the kingdom,—“Them that +honour Me, I will honour; while they that despise Me +shall be lightly esteemed.”</p> + +<p>The good words of Samuel fell not into good ground. +He had not in Saul a congenial hearer. Saul was too +worldly a man to care for, or appreciate spiritual things. +Alas, how often for a similar reason, the best words +of the best men fail of their purpose! But how is this +ever to be cured? How is the uncongenial heart to +become a fit bed for the good seed of the Kingdom? +I own, it is a most difficult thing. Those who are +<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> +afflicted with indifference to spiritual truth will not +seek a remedy, because the very essence of their +malady is that they do not care. But surely their +Christian friends and relatives, and all interested in +their welfare, will care very much. Have you such +persons—persons whose worldly hearts show no sympathy +with Divine truth—among your acquaintances +or in your families? Persons so steeped in worldliness +that the strongest statements of saving truth are as +much lost upon them as grains of the best wheat would +be lost if sown in a heap of sand? O how should you +be earnest for such in prayer; there is a remedy, and +there is a Physician able to apply it; the Spirit of God +if appealed to, can repeat the process that was so effectual +at Philippi, when “the Lord opened the heart of Lydia, +that she <i>attended</i> to the things that were spoken by +Paul.” “If ye then that are evil know how to give +good things unto your children, how much more shall +your Father who is in heaven give the Holy Spirit +to them that ask Him.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span></p> + +<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII"></a>CHAPTER XIII.</h2> + +<h3>SAUL ANOINTED BY SAMUEL.</h3> + +<h4><span class="smcap">1 Samuel</span> x. 1–16.</h4> + +<p>There is a remarkable minuteness of detail in this +and other narratives in Samuel, suggesting the +authenticity of the narrative, and the authorship of one +who was personally connected with the transactions. +The historical style of Scripture is very characteristic; +sometimes great periods of time are passed over with +hardly a word, and sometimes events of little apparent +importance are recorded with what might be thought +needless minuteness. In Genesis, the whole history +of the world before the flood is despatched in seven +chapters, less than is occupied with the history of +Joseph. Enoch’s biography is in one little verse, while +a whole chapter is taken up with the funeral of Sarah, +and another chapter of unusual length with the marrying +of Isaac. Yet we can be at no loss to discover +good reasons for this arrangement. It combines two +forms of history—annals, and dramatic story. Annals +are short, and necessarily somewhat dry; but they have +the advantage of embracing much in comparatively +short compass. The dramatic story is necessarily +diffuse; it occupies a large amount of space; but it +has the advantage of presenting a living picture—of +bringing past events before the reader as they happened +<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> +at the time. If the whole history of the Bible had +been in the form of annals, it would have been very +useful, but it would have wanted human interest. If it +had been all in the dramatic form, it would have +occupied too much space. By the combination of the +two methods, we secure the compact precision of the +one, and the living interest of the other. In the verses +that are to form the subject of the present lecture, we +have a lively dramatic picture of what took place in +connection with the anointing of Saul by Samuel as +king of Israel. The event was a very important one, +as showing the pains that were taken to impress him +with the solemnity of the office, and his obligation to +undertake it in full accord with God’s sacred purpose +in connection with His people Israel. Everything was +planned to impress on Saul that his elevation to the +royal dignity was not to be viewed by him as a mere +piece of good fortune, and to induce him to enter on +the office with a solemn sense of responsibility, and in +a spirit entirely different from that of the neighbouring +kings, who thought only of their royal position as +enabling them to gratify the desires of their own +hearts. Both Saul and the people must see the hand +of God very plainly in Saul’s elevation, and the king +must enter on his duties with a profound sense of the +supernatural influences through which he has been +elevated, and his obligation to rule the people in the +fear, and according to the will, of God.</p> + +<p>Though the servant that accompanied Saul seems +to have been as much a companion and adviser as a +servant, and to have been present as yet in all +Samuel’s intercourse with Saul, yet the act of anointing +which the prophet was now to perform was more +suitable to be done in private than in the presence +<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> +of another; consequently the servant was sent on +before (ch. ix. 27). It would seem to have been +Samuel’s intention, while paying honour to Saul as one +to whom honour was due, and thus hinting at his +coming elevation, not to make it public, not to anticipate +the public selection which would follow soon in an +orderly way. It was right that Saul himself should +know what was coming, and that his mind should be +prepared for it; but it was not right at this stage that +others should know it, for that would have seemed an +interference with the choice of the people. It must +have been in some quiet corner of the road that Samuel +took out his vial of sacred oil, and poured it on Saul +to anoint him king of Israel. The kiss which he gave +him was the kiss of homage, a very old way of +recognizing sovereignty (Ps. ii. 12), and still kept up +in the custom of kissing the sovereign’s hand after +elevation to office or dignity. To be thus anointed by +God’s recognised servant, was to receive the approval +of God Himself. Saul now became God’s messiah—the +Lord’s anointed. For the term messiah, as applied +to Christ, belongs to His kingly office. Though the +priests likewise were anointed, the title derived from +that act was not appropriated by them, but by the +kings. It was counted a high and solemn dignity, +making the king’s person sacred, in the eyes of every +God-fearing man. Yet this was not an indelible +character; it might be forfeited by unfaithfulness and +transgression. The only Messiah, the only Anointed +One, who was incapable of being set aside, was He +whom the kings of Israel typified. Of Him Isaiah +foretold: “Of the increase of His government and +peace there shall be no end, upon the throne of David +and upon his kingdom, to order it and to establish it +<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +with judgment and with justice, from henceforth even +for ever.” And in announcing the birth of Jesus, the +angel foretold: “He shall reign over the house of +Jacob for ever, and of His kingdom there shall be +no end.”</p> + +<p>It is evident that Saul was surprised at the acts of +Samuel. We can readily fancy his look of astonishment +after the venerable prophet had given him the +kiss of homage,—the searching gaze that asked, “What +do you mean by that?” Samuel was ready with his +answer: “Is it not because the Lord hath anointed thee +to be captain over His heritage?” But in so momentous +a matter, involving a supernatural communication of +the will of God, an assurance even from Samuel was +hardly sufficient. It was reasonable that Saul should +be supplied with tangible proofs that in anointing him +as king Samuel had complied with the will of God. +These tangible proofs Samuel proceeded to give. +They consisted of predictions of certain events that +were about to happen—events that it was not within +the range of ordinary sagacity to foresee, and which +were therefore fitted to convince Saul that Samuel was +in possession of supernatural authority, and that the +act of consecration which he had just performed was +agreeable to the will of God.</p> + +<p>The first of these proofs was, that when he had proceeded +on his journey as far as Rachel’s tomb, he +would meet with two men who would tell him that the +lost asses had been found, and that his father’s anxiety +was now about his son. It must be owned that the +localities here are very puzzling. If the meeting with +Samuel was near Ramah of Benjamin, Saul, in returning +to Gibeah, would not have occasion to go near Rachel’s +tomb. We can only say he may have had some reason +<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> +for taking this route unknown to us. Here he would +find a confirmation of what Samuel had told him on +the day before; and his mind being thus relieved of +anxiety, he would have more freedom to ponder the +marvellous things of which Samuel had spoken to him.</p> + +<p>The next token was to be found in the plain of +Tabor, but this Tabor can have no connection with the +well-known mountain of that name in the plain of +Esdraelon. Some have conjectured that this Tabor is +derived from Deborah, Rachel’s nurse, who was buried +in the neighbourhood of Bethel (Gen. xxxv. 8), but +there is no probability in this conjecture. Here three +men, going up to Bethel to a religious festival were to +meet Saul; and they were to present him, as an act of +homage, with two of their three loaves. This was +another evidence that God was filling men’s hearts with +a rare feeling towards him.</p> + +<p>The third token was to be the most remarkable of +any. It was to occur at what is called “the hill of +God.” Literally this is “Gibeah of God”—God’s +Gibeah. It seems to have been Saul’s own city, but +the name Gibeah may have been given to the whole +hill where the city lay. The precise spot where the +occurrence was to take place was at the garrison of the +Philistines. (Thus it appears incidentally that the old +enemy were again harassing the country.) Gibeah, +which is elsewhere called Gibeah of Saul, is here called +God’s Gibeah, because of the sacred services of which +it was the seat. Here Saul would meet a company of +prophets coming down from the holy place, with psaltery, +and tabret, and pipe, and harp, and here his mind +would undergo a change, and he would be impelled to +join the prophets’ company. This was a strange +token, with a strange result.</p> + +<p><span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> +We must try, first, to form some idea of Saul’s state +of mind in the midst of these strange events.</p> + +<p>The thought of his being king of Israel must have +set his whole being vibrating with high emotion. No +mind can take in at first all that is involved in such a +stroke of fortune. A tumult of feeling surges through +the mind. It is intoxicated with the prospect. Glimpses +of this pleasure and of that, now brought within reach, +flit before the fancy. The whole pulses of Saul’s +nature must have been quickened. A susceptibility of +impression formerly unknown must have come to +him. He was like a cloud surcharged with electricity; +he was in that state of nervous excitement which craves +a physical outlet, whether in singing, or shouting, or +leaping,—anything to relieve the brain and nervous +system, which seem to tremble and struggle under the +extraordinary pressure.</p> + +<p>But mingling with this, there must have been +another, and perhaps deeper, emotion at work in Saul’s +bosom. He had been brought into near contact with +the Supernatural. The thought of the Infinite Power +that ordains and governs all had been stirred very +vividly within him. The three tokens of Divine ordination +met with in succession at Rachel’s tomb, in the +plain of Tabor, and in the neighbourhood of Gibeah, +must have impressed him very profoundly. Probably he +had never had any very distinct impression of the great +Supernatural Being before. The worldly turn of mind +which was natural to him would not occupy itself with +any such thoughts. But now it was made clear to him +not only that there was a Supernatural Being, but that +He was dealing very closely with him. It is always a +solemn thing to feel in the presence of God, and to +remember that He is searching us and knowing us, +<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> +knowing our sitting down and our rising up, and comprehending +all our thoughts afar off. At such times +the sense of our guilt, feebleness, dependence, usually +comes on us, full and strong. Must it not have been +so with Saul? If the prospect of kingly power was +fitted to puff him up, the sense of God’s nearness to +him was fitted to cast him down. What was he before +God? An insignificant worm, a guilty sinner, unworthy +to be called God’s son.</p> + +<p>The whole susceptibilities of Saul were in a state +of high excitement; the sense of the Divine presence +was on him, and for the moment a desire to render +to God some acknowledgment of all the mercy which +had come upon him. When the company of prophets +met him coming down the hill, “the Spirit +of God came upon him, and he prophesied with them.” +When in the Old Testament the Spirit of God is said +to come on one, the meaning is not always that He +comes in regenerating and sanctifying grace. The +Spirit of God in Bezaleel, the son of Uri, made him +cunning in all manner of workmanship, to work in +gold, and in silver, and in brass. The Spirit of God, +when He came upon Samson, magnified his physical +strength, and fitted him for the most wonderful feats. +So the Spirit of God, when He came on Saul, did not +necessarily regenerate his being; alas! in Saul’s future +life, there is only too much evidence of an unchanged +heart! Still it might be said of Saul that he was +changed into another man. Elevated by the prospect +before him, but awed at the same time by a sense of +God’s nearness, he had no heart for the pursuits in +which he would have engaged on his return home +had no such change occurred. In the mood of mind +in which he was now, he could not look at anything +<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> +frivolous: his mind soared to higher things. When +therefore he met the company of prophets coming down +the hill, he was impelled by the surge of his feelings +to join their company and take part in their song. +They were returning from the high place where they +had been engaged in worship, and now they seem to +have been continuing the service, sounding out the +high praises of God, and thankfully remembering His +mercies. It was the same God who had so wonderfully +drawn near to Saul, and conferred on him privileges +which were as exalted as they were undeserved. No +wonder the heart of Saul caught the infection, and +threw itself for the time into the service of praise! No +young man could well have resisted the impulse. Had +he not been chosen out of all the ten thousands of Israel +for an honour and a function higher than any Israelite +had ever yet enjoyed? Ought he not, must he not, in +all the enthusiasm of profoundest wonder, extol the name +of Him from whom so suddenly, so unexpectedly, yet +so assuredly, this marvellous favour had come?</p> + +<p>But it was an employment very different from what +had hitherto been his custom. That utter worldliness +of mind which we have referred to as his natural +disposition would have made him scorn any such +employment in his ordinary mood as utterly alien +to his feelings. Too often we see that worldly-minded +men not only have no relish for spiritual exercises, +but feel bitterly and scornfully toward those +who affect them. The reason is not far to seek. They +know that religious men count them guilty of sin, +of great sin, in so neglecting the service of God. To +be condemned, whether openly or not, galls their +pride, and sets them to disparage those who have so +low an opinion of them. It is not said that Saul had felt +<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> +bitterly toward religious men previous to this time. +But whether he did so or not, he appears to have kept +aloof from them quite as much as if he had. And now +in his own city he appears among the prophets, as +if sharing their inspiration, and joining with them +openly in the praises of God. It is so strange a sight +that every one is astonished. “Saul among the prophets!” +people exclaim. “Shall wonders ever cease?” +And yet Saul was not in his right place among the +prophets. Saul was like the stony ground seed in the +parable of the sower. He had no depth of root. His +enthusiasm on this occasion was the result of forces +that did not work at the heart of his nature. It was +the result of the new and most remarkable situation +in which he found himself, not of any new principle of +life, any principle that would involve a radical change. +It is a solemn fact that men may be worked on by +outer forces so as to do many things that seem to be +acts of Divine service, but are not so really. A man +suddenly raised to a high and influential position feels +the influence of the change,—feels himself sobered and +solemnized by it, and for a time appears to live and act +under higher considerations than he used to acknowledge +before. But when he gets used to his new +position, when the surprise has abated, and everything +around him has become normal to him, his old +principles of action return. A young man called +suddenly to take the place of a most worthy and +honoured father feels the responsibility of wearing +such a mantle, and struggles for a time to fulfil his +father’s ideal. But ere long the novelty of his position +wears away, the thought of his father recurs less +frequently, and his old views and feelings resume their +sway. Admission to the fellowship of a Church which +<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> +sustains a high repute may have at first not only a +restraining, but a stimulating and elevating effect, until, +the position becoming familiar to one, the emotions it +first excited die away. This risk is peculiarly incident +to those who bear office in the Church. Ordination +to the ministry, or to any other spiritual office, solemnizes +one at first, even though one may not be truly +converted, and nerves one with strength and resolution +to throw off many an evil habit. But the +solemn impression wanes with time, and the carnal +nature asserts its claims. How earnest and how +particular men ought ever to be in examining themselves +whether their serious impressions are the effect +of a true change of nature, or whether they are not mere +temporary experiences, the casual result of external +circumstances.</p> + +<p>But how is this to be ascertained? Let us recall +the test with which our Lord has furnished us. “Not +every one that saith unto Me, Lord, Lord, shall enter +into the kingdom of heaven, but he that doeth the will +of My Father which is in heaven. Many will say unto +Me in that day, Lord, Lord, have we not prophesied +in Thy name, and in Thy name have cast out devils, +and in Thy name have done many wonderful works? +Then will I say unto them, I never knew you; depart +from Me, ye that work iniquity.” The real test is a +changed will; a will no longer demanding that self +be pleased, but that God be pleased; a will yielding +up everything to the will of God; a will continually +asking what is right and what is true, not what will +please me, or what will be a gain to me; a will overpowered +by the sense of what is due in nature to the +Lord and Judge of all, and of what is due in grace to +Him that loved us and washed us from our sins in His +<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> +own blood. Have you thus surrendered yourselves to +God? At the heart and root of your nature is there +the profound desire to do what is well-pleasing in +His sight? If so, then, even amid abounding infirmities, +you may hold that you are the child of God. But +if still the principle—silent, perhaps, and unavowed, +but real—that moves you and regulates your life be that +of self-pleasing, any change that may have occurred +otherwise must have sprung only from outward conditions, +and the prayer needs to go out from you on the +wings of irrepressible desire, “Create in me a clean +heart, O Lord, and renew a right spirit within me.”</p> + +<p>Two things in this part of the chapter have yet to be +adverted to. The first is that somewhat mysterious +question (ver. 12) which some one asked on seeing Saul +among the prophets—“But who is their father?” +Various explanations have been given of this question; +but the most natural seems to be, that it was designed +to meet a reason for the surprise felt at Saul being +among the prophets—viz. that his father Kish was a +godless man. That consideration is irrelevant; for +who, asks this person, is the father of the prophets? +The prophetic gift does not depend on fatherhood. It +is not by connection with their fathers that the prophetic +band enjoy their privileges. Why should not Saul be +among the prophets as well as any of them? Such men +are born not of blood, nor of the will of man, nor of the +will of the flesh, but of God.</p> + +<p>The other point remaining to be noticed is Saul’s +concealment from his uncle of all that Samuel had said +about the kingdom. It appears from this both that +Saul was yet of a modest, humble spirit, and perhaps +that his uncle would have made an unwise use of the +information if he had got it. It would be time enough +<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> +for that to be known when God’s way of bringing it to +pass should come. There is a time to speak and a time +to keep silence. Saul told enough to the uncle to +establish belief in the supernatural power of Samuel, +but nothing to gratify mere curiosity. Thus in many +ways Saul commends himself to us in this chapter, and +in no way does he provoke our blame. He was like +the young man in the Gospel in whom our Lord found +so much that was favourable. Alas, he was like the +young man also in the particular that made all the rest +of little effect—“One thing thou lackest.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span></p> + +<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV"></a>CHAPTER XIV.</h2> + +<h3>SAUL CHOSEN KING.</h3> + +<h4><span class="smcap">1 Samuel</span> x. 17–27.</h4> + +<p>When first the desire to have a king came to a +height with the people, they had the grace to +go to Samuel, and endeavour to arrange the matter +through him. They did not, indeed, show much regard +to his feelings; rather they showed a sort of childlike +helplessness, not appearing to consider how much he +would be hurt both by their virtual rejection of his +government, and by their blunt reference to the unworthy +behaviour of his sons. But it was a good thing +that they came to Samuel at all. They were not prepared +to carry out their wishes by lawless violence; +they were not desirous to make use of the usual Oriental +methods of revolution—massacre and riot. It was so +far well that they desired to avail themselves of the +peaceful instrumentality of Samuel. We have seen +how Samuel carried the matter to the Lord, and how +the Lord yielded so far to the wish of the nation as +to permit them to have a king. And Samuel having +determined not to take offence, but to continue in +friendly relations to the people and do his utmost to turn +the change to the best possible account, now proceeds +to superintend the business of election. He +summons the people to the Lord to Mizpeh; that is, +<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> +he convenes the heads of the various tribes to a +meeting, which was not to be counted a rough political +convention, but a solemn religious gathering in the +very presence of the Lord. Either before the meeting, +or at the meeting, the principle must have been settled +on which the election was to be made. It was, however, +not so much the people that were to choose as +God. The selection was to take place by lot. This +method was resorted to as the best fitted to show who +was the object of God’s choice. There seems to have +been no trace of difference of opinion as to its being +the right method of procedure.</p> + +<p>But before the lot was actually cast, Samuel addressed +to the assembly one of those stern, terrible +exposures of the spirit that had led to the transaction +which would surely have turned a less self-willed and +stiff-necked people from their purpose, and constrained +them to revert to their original economy. “Thus saith +the Lord God of Israel: I brought up Israel out of +Egypt, and delivered you out of the hand of the Egyptians, +and out of the hand of all kingdoms, and of them +that oppressed you; and ye have this day rejected +your God, who Himself saved you out of all your adversities +and your tribulations; and ye have said unto +Him, Nay, but set a king over us.” How <i>could</i> the +people, we may well ask, get over this? How could +they prefer an earthly king to a heavenly? What +possible benefit worth naming could accrue to them +from a transaction dishonouring to the Lord of heaven, +which, if it did not make Him their enemy, could not +but chill His interest in them?</p> + +<p>Perhaps, however, we may wonder less at the behaviour +of the Israelites on this occasion if we bear in +mind how often the same offence is committed, and +<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> +with how little thought and consideration, at the present +day. To begin with, take the case—and it is a +very common one—of those who have been dedicated +to God in baptism, but who cast their baptismal covenant +to the winds. The time comes when the provisional +dedication to the Lord should be followed up by +an actual and hearty consecration of themselves. Failing +that, what can be said of them but that they reject God +as their King? And with what want of concern is this +often done, and sometimes in the face of remonstrances, +as, for instance, by the many young men in our congregations +who allow the time for decision to pass without +ever presenting themselves to the Church as desirous +to take on them the yoke of Christ! A moment’s +thought might show them that if they do not actively +join themselves to Christ, they virtually sever themselves +from Him. If I make a provisional bargain with +any one to last for a short time, and at the end of +that time take no steps to renew it, I actually renounce +it. Not to renew the covenant of baptism, when +years of discretion have been reached, is virtually to +break it off. Much consideration must be had for the +consciousness of unworthiness, but even that is not +a sufficient reason, because our worthiness can never +come from what we are in ourselves, but from our faith +in Him who alone can supply us with the wedding +garment.</p> + +<p>Then there are those who reject God in a more +outrageous form. There are those who plunge boldly +into the stream of sin, or into the stream of worldly +enjoyment, determined to lead a life of pleasure, let the +consequences be what they may. As to religion, it is +nothing to them, except a subject of ridicule on the +part of those who affect it. Morality—well, if it fall +<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> +within the fashion of the world, it must be respected; +otherwise let it go to the winds. God, heaven, hell,—they +are mere bugbears to frighten the timid and +superstitious. Not only is God rejected, but He is +defied. Not only are His blessing, His protection, His +gracious guidance scorned, but the devil, or the world, +or the flesh is openly elevated to His throne. Yet men +and women too can go on through years of life utterly +unconcerned at the slight they offer to God, and +unmoved by any warning that may come to them +“Who is the Almighty that we should serve Him? +And what profit shall we have if we bow down before +Him?” Their attitude reminds us of the answer +of the persecutor, when the widow of his murdered +victim protested that he would have to answer both to +man and to God for the deed of that day. “To man,” +he said, “I can easily answer; and as for God, I will +take Him in my own hands.”</p> + +<p>But there is still another class against whom the +charge of rejecting God may be made. Not, indeed, in +the same sense or to the same degree, but with one +element of guilt which does not attach to the others, +inasmuch as they have known what it is to have God +for their King. I advert to certain Christian men and +women who in their early days were marked by much +earnestness of spirit, but having risen in the world, +have fallen back from their first attainments, and +have more or less accepted the world’s law. Perhaps +it was of their poorer days that God had cause to +remember “the kindness of their youth and the love +of their espousals.” Then they were earnest in their +devotions, full of interest in Christian work, eager to +grow in grace and in all the qualities of a Christlike +character. But as they grew in wealth, and rose in +<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> +the world, a change came o’er the spirit of their dream. +They must have fine houses and equipages, and give +grand entertainments, and cultivate the acquaintance +of this great family and that, and get a recognized +position among their fellows. Gradually their life +comes to be swayed by considerations they never +would have thought of in early days. Gradually the +strict rules by which they used to live are relaxed, and +an easier and more accommodating attitude towards the +world is taken up. And as surely the glow of their +spiritual feelings cools down; the charm of their +spiritual enjoyments goes off; the blessed hope, even +the glorious appearing of our Lord Jesus Christ, fades +away; and one scheme after another of worldly +advancement and enjoyment occupies their minds. +What glamour has passed over their souls to obliterate +the surpassing glory of Jesus Christ, the image of the +invisible God? What evil spell has robbed the Cross +of its holy influence, and made them so indifferent to +the Son of God, who loved them and gave Himself for +them? Is the gate of heaven changed, that they no +longer care to linger at it, as in better times they used +so fondly to do? No. But they have left their first +love; they have gone away after idols; they have been +caught in the snares of the god of this world. In so +far, they have rejected their God that saved them out +of all their adversities and tribulations; and if they go +on to do so after solemn warning, their guilt will be +like the guilt of Israel, and the day must come when +“their own wickedness shall correct them, and their +backslidings shall reprove them.”</p> + +<p>But let us come back to the election. The first lot +was cast between the twelve tribes, and it fell on +Benjamin. The next lot was cast between the families +<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> +of Benjamin, and it fell on the family of Matri; and +when they came to closer quarters, as it were, the lot +fell on Saul, the son of Kish. Again we see how the +most casual events are all under government, and +conspire to accomplish the purpose of Him who +worketh all things after the counsel of His own will. +“The lot is cast into the lap; but the whole disposing +thereof is of the Lord.”</p> + +<p>No doubt Saul had anticipated this consummation. +He had had too many supernatural evidences to the +same effect to have any lingering doubt what would be +the result of the lot. But it was too much for him. He +hid himself, and could not be found. And we do not +think the worse of him for this, but rather the better. +It is one of the many favourable traits that we find at +the outset of his kingly career. However pleasant it +might be to ruminate on the privileges and honours of +royalty, it was a serious thing to undertake the leadership +of a great nation. In this respect, Saul shared +the feeling that constrained Moses to shrink back when +he was appointed to deliver Israel from Egypt, and +that constrained Jeremiah to remonstrate when he was +appointed a prophet unto the nations. Many of the +best ministers of Christ have had this feeling when +they were called to the Christian ministry. Gregory +Nazianzen actually fled to the wilderness after his +ordination, and Ambrose, Bishop of Milan, in the +civil office which he held, tried to turn the people +from their choice even by acts of cruelty and severity, +after they had called on him to become their bishop.</p> + +<p>But, besides the natural shrinking of Saul from so +responsible an office, we may believe that he was not +unmoved by the solemn representation of Samuel that +in their determination to have a human king the people +<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> +had been guilty of rejecting God. This may have been +the first time that that view of the matter seriously +impressed itself on his mind. Even though it was +accompanied by the qualification that God in a sense +sanctioned the new arrangement, and though the use of +the lot would indicate God’s choice, Saul might well +have been staggered by the thought that in electing a +king the people had rejected God. Even though his +mind was not a spiritual mind, there was something +frightful in the very idea of a man stepping, so to speak, +into God’s place. No wonder then though he hid +himself! Perhaps he thought that when he could not +be found the choice would fall on some one else. But +no. An appeal was again made to God, and God +directly indicated Saul, and indicated his place of concealment. +The stuff or baggage among which Saul +was hid was the collection of packages which the +people would naturally bring with them, and which it +was the custom to pile up, often as a rampart or defence, +while the assembly lasted. We can fancy the scene +when, the pile of baggage being indicated as the hiding-place, +the people rushed to search among it, knocking +the contents asunder very unceremoniously, until Saul +was at length discovered. From his inglorious place of +retreat the king was now brought out, looking no doubt +awkward and foolish, yet with that commanding figure +which seemed so suitable for his new dignity. And his +first encouragement was the shout of the people—“God +save the king!” How strange and quick the transition! +A minute ago he was safe in his hiding-place, wondering +whether some one else might not get the office. +Now the shouts of the people indicate that all is settled. +King of Israel he is henceforward to be.</p> + +<p>Three incidents are recorded towards the end of the +<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> +chapter as throwing light on the great event of the day. +In the first place, “Samuel told the people the manner +of the kingdom, and wrote it in a book, and laid it up +before the Lord.” This was another means taken by +the faithful prophet to secure that this new step should +if possible be for good, and not for evil. It was a new +protest against assimilating the kingdom of Israel to +the other kingdoms around. No! although Jehovah +was no longer King in the sense in which He had been, +His covenant and His law were still binding, and must +be observed in Israel to their remotest generation. No +change could repeal the law of the ten words given +amid the thunders of Sinai. No change could annul +the promise to Abraham, “In thee and in thy seed +shall all the nations of the earth be blessed.” No +change could reverse that mode of approach to a holy +God which had been ordained for the sinner—through +the shedding of atoning blood. The destiny of Israel +was not changed, as the medium of God’s communications +to the world on the most vital of all subjects in +which sinners could be interested. And king though +he was, Saul would find that there was no way of +securing the true prosperity of his kingdom but by +ruling it in the fear of God, and with the highest regard +to His will and pleasure; while nothing was so sure to +drive it to ruin, as to depart from the Divine prescription, +and plunge into the ways that were common +among the heathen.</p> + +<p>The next circumstance mentioned in the history is, +that when the people dispersed, and when Saul returned +to his home at Gibeah, “there went with him a band +of men, whose hearts God had touched.” They were +induced to form a bodyguard for the new king, and +they did so under no physical constraint from him or +<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> +any one else, but because they were moved to do it from +sympathy, from the desire to help him and be of service +to him in the new position to which he had been raised. +Here was a remarkable encouragement. A friend in +need is a friend indeed. Could there have been any +time when Saul was more in need of friends? How +happy a thing it was that he did not need to go and +search for them; they came to him with their willing +service. And what a happy start it was for him in his +new office that these helpers were at hand to serve +him! A band of willing helpers around one takes off +more than half the difficulty of a difficult enterprise. +Men that enter into one’s plans, that sympathize with +one’s aims, that are ready to share one’s burdens, that +anticipate one’s wishes, are of priceless value in any +business. But they are of especial value in the Church +of Christ. One of the first things our Lord did after +entering on His public ministry was to call to Himself +the twelve, who were to be His staff, His ready helpers +wherever they were able to give help. Is it not the +joy of the Christian minister, as he takes up his charge, +if there go with him a band of men whose hearts God +has touched? How lonely and how hard is the ministry +if there be no such men to help! How different when +efficient volunteers are there, in readiness for the Sunday-school, +and the Band of hope, and the missionary +society, and the congregational choir, and for visiting +the sick, and every other service of Christian love! +Congregations ought to feel that it cannot be right to +leave all the work to their minister. What kind of +battle would it be if all the fighting were left to the +officer in command? Let the members of congregations +ever bear in mind that it is their duty and their +privilege to help in the work. If we wish to see the +<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +picture of a prosperous Apostolic Church, let us study +the last chapter of the Epistle to the Romans. The +glory of the primitive Church of Rome was that it +abounded in men and women whose hearts God had +touched, and who “laboured much in the Lord.”</p> + +<p>Do any of us shrink from such work? Are any +willing to pray for God’s work, but unwilling to take +part in it personally? Such a state of mind cannot +but suggest the question, Has the Lord touched your +hearts? The expression is a very significant one. +It implies that one touch of God’s hand, one breathing +of His Spirit, can effect such a change that what was +formerly ungenial becomes agreeable; a vital principle +is imparted to the heart. Life can come only from +the fountain of life. Hearts can be quickened only +by the living Spirit of God. In vain shall we try +to serve Him until our hearts are touched by His +Spirit. Would that that Spirit were poured forth so +abundantly that “one should say, I am the Lord’s, +and another should call himself by the name of +Jacob, and another should subscribe with his hand +to the Lord, and surname himself with the name of +Israel”!</p> + +<p>The last thing to be noticed is the difference of +feeling toward Saul among the people. While he was +received cordially by most, there was a section that +despised him, that scorned the idea of his delivering +the nation, and, in token of their contempt, brought +him no presents. They are called the children of +Belial. It was not that they regarded his election as +an invasion of the ancient constitution of the country, +as an interference with the sovereign rights of Jehovah, +but that, in their pride, they refused to submit to him; +they would not have him for their king. The tokens +<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> +of Divine authority—the sanction of Samuel, the use +of the lot, and the other proofs that what was done +at Mizpeh had been ratified in heaven—made no +impression upon them. We are told of Saul that he +held his peace; he would rather refute them by deeds +than by words; he would let it be seen, when the +opportunity offered, whether he could render any +service to the nation or not. But does not this ominous +fact, recorded at the very threshold of Saul’s reign, +at the very time when it became so apparent that he +was the Lord’s anointed, suggest to our minds a +corresponding fact, in reference to One who is the +Lord’s Anointed in a higher sense? Is there not in +many a disposition to say even of the Lord Jesus +Christ, “How shall this man save us”? Do not many +rob the Lord Jesus Christ of His saving power, reducing +Him to the level of a mere teacher, denying that +He shed His blood to take away sin? And are there +not others who refuse their homage to the Lord from +sheer self-dependence and pride? They have never +been convinced of their sins, never shared the publican’s +feeling, but rather been disposed to boast, like the +Pharisee, that they were not like other men. And +is not Christ still to many as a root out of a dry +ground, without form or comeliness wherefore they +should desire Him? Oh for the spirit of wisdom and +illumination in the knowledge of Him! Oh that, the +eyes of our understandings being enlightened, we +might all see Jesus fairer than the children of men, the +chief among ten thousand, yea altogether lovely; and +that, instead of our manifesting any unwillingness to +acknowledge Him and follow Him, the language of our +hearts might be, “Whom have we in heaven but Thee? +and there is none on the earth that we desire besides +<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> +Thee.” “Entreat us not to leave Thee, nor to return +from following after Thee; for where Thou goest we +will go, and where Thou lodgest we will lodge; Thy +people shall be our people,” and Thou Thyself our +Lord and our God.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span></p> + +<h2><a name="CHAPTER_XV" id="CHAPTER_XV"></a>CHAPTER XV.</h2> + +<h3>THE RELIEF OF JABESH-GILEAD.</h3> + +<h4><span class="smcap">1 Samuel</span> xi.</h4> + +<p>Primitive though the state of society was in +those days in Israel, we are hardly prepared to +find Saul following the herd in the field after his +election as king of Israel. We are compelled to conclude +that the opposition to him was far from contemptible +in number and in influence, and that he found it +expedient in the meantime to make no demonstration +of royalty, but continue his old way of life. If we go +back to the days of Abimelech, the son of Gideon, we +get a vivid view of the awful crimes which even an +Israelite could commit, under the influence of jealousy, +when other persons stood in the way of his ambitious +designs. It is quite conceivable that had Saul at once +assumed the style and title of royalty, those children of +Belial who were so contemptuous at his election would +have made away with him. Human life was of so little +value in those Eastern countries, and the crime of +destroying it was so little thought of, that if Saul had +in any way provoked hostility, he would have been +almost certain to fall by some assassin’s hand. It was +therefore wise of him to continue for a time his old +way of living, and wait for some opportunity which +should arise providentially, to vindicate his title to the +sceptre of Israel.</p> + +<p><span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> +Apparently he had not to wait long—according to +Josephus, only a month. The opportunity arose in a +somewhat out-of-the-way part of the country, where +disturbance had been brewing previous to his election +(comp. xii. 12). It was not the first time that the +inhabitants of Gilead and other dwellers on the east +side of Jordan came to feel that in settling there they +had to pay dear for their well-watered and well-sheltered +pastures. They were exposed in an especial degree to +the assaults of enemies, and pre-eminent among these +were their cousins, the Ammonites. Very probably the +Ammonites had never forgotten the humiliation inflicted +on them by Jephthah, when he smote them “from +Aroer, even till thou come to Minnith, even twenty +cities, and till thou come to the plain of the vineyards, +with a very great slaughter.” Naturally the Ammonites +would be desirous both to avenge these defeats and to +regain their cities, or at least to get other cities in lieu +of what they had lost. We do not know with certainty +the site of Jabesh-Gilead, or the reasons why it was +the special object of attack by King Nahash at this time. +But so it was; and as the people of Jabesh-Gilead either +knew not or cared not for their real defence, the God +of Israel, they found themselves too hard bestead by +the Ammonites, and, exhausted probably by the weary +siege, proposed terms of capitulation.</p> + +<p>This is the first scene in the chapter before us. +“The men of Jabesh said to Nahash, king of the +Ammonites, Make a covenant with us, and we will +serve thee.” The history of the Israelites in time of +danger commonly presents one or other of two +extremes: either pusillanimous submission, or daring +defiance to the hostile power. In this case it was +pusillanimous submission, as indeed it commonly was +<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> +when the people followed the motions of their own +hearts, and were not electrified into opposition by some +great hero, full of faith in God. But it was not mere +cowardice they displayed in offering to become the +servants of the Ammonites; there was impiety in it +likewise. For of their relation to God they made no +account whatever. By covenant with their fathers, +ratified from generation to generation, they were God’s +servants, and they had no right voluntarily to transfer +to another master the allegiance which was due to God +alone. The proposal they made was virtually a breach +of the first commandment. And it was not a case of +necessity. Instead of humbling themselves before God +and confessing the sins that had brought them into +trouble, they put God altogether aside, and basely +offered to become the servants of the Ammonites. +Even the remembrance of the glorious victories of +their own Jephthah, when he went to war with the +Ammonites, in dependence on the God of Israel, seems to +have had no effect in turning them from the inglorious +proposal. We see here the sad effect of sin and careless +living in lowering men’s spirits, sapping courage, and +discouraging noble effort. Oh, it is pitiable to see men +tamely submitting to a vile master! Yet how often is +the sight repeated! How often do men virtually say +to the devil, “Make a covenant with us, and we will +serve thee”! Not indeed in the open way in which it +used to be believed that one of the popes, before his +elevation to the papal chair, formally sold his soul to +the devil in exchange for that dignity. Yet how often +do men virtually give themselves over to serve a vile +master, to lead evil or at least careless lives, to indulge +in sinful habits which they know they should overcome, +but which they are too indolent and self-indulged to +<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> +resist! Men and women, with strong proclivities to sin, +may for a time resist, but they get tired of the battle; +they long for an easier life, and they say in their hearts, +“We will resist no longer; we will become your +servants.” They are willing to make peace with the +Ammonites, because they are wearied of fighting. +“Anything for a quiet life!” They surrender to the +enemy, they are willing to serve sin, because they +will not surrender the ease and the pleasures of sin.</p> + +<p>But sin is a bad master; his wages are terrible to +think of. The terms which Nahash offered to the men +of Jabesh-Gilead combined insult and injury. “On this +condition will I make a covenant with you: that I may +thrust out all your right eyes, and lay it for a reproach +unto all Israel.” “The tender mercies of the wicked +are cruel.” There is nothing in which the pernicious +influence of paganism was more notorious in ancient +times—and indeed, we may say, is more notorious in all +times—than in the horrible cruelties to which it led. +Barbarity was the very element in which it lived. And +that barbarity was often exemplified in cruelly depriving +enemies of those members and organs of the body +which are most needful for the comfort of life. The +hands and the eyes were especially the victims of this +diabolical feeling. Just as you may see at this day +in certain African villages miserable creatures without +hands or eyes who have fallen under the displeasure of +their chief and received this revolting treatment, so it +was in those early times. But Nahash was comparatively +merciful. He was willing to let the men of +Jabesh off with the loss of one eye only. But as if to +compensate for this forbearance, he declared that he +would regard the transaction as a reproach upon all +Israel. The mutilated condition of that poor one-eyed +<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> +community would be a ground for despising the whole +nation; it would be a token of the humiliation and +degradation of the whole Israelite community. These +were the terms of Nahash. His favour could be purchased +only by a cruel injury to every man’s body and +a stinging insult to their whole nation. But these +terms were just too humiliating. Whether the men of +Jabesh would have been willing to lose their eyes as +the price of peace we do not know; but the proposed +humiliation of the nation was something to which they +were not prepared at once to submit. The nation itself +should look to that. The nation should consider whether +it was prepared to be thus insulted by the humiliation +of one of its cities. Consequently they asked for a +week’s respite, that it might be seen whether the +nation would not bestir itself to maintain its honour.</p> + +<p>If we regard Nahash as a type of another tyrant, +as representing the tyranny of sin, we may derive +from his conditions an illustration of the hard terms +which sin usually imposes. “The way of transgressors +is hard.” Oh, what untold misery does one +act of sin often bring! One act of drunkenness, in +which one is led to commit some crime of violence that +would never have been dreamt of otherwise; one act +of dishonesty, followed up by a course of deceit and +double-dealing, that at last culminates in disgrace and +ruin; one act of unchastity, leading to loss of character +and to a downward career ending in utter darkness,—how +frightful is the retribution! But happy is the +young person, when under temptation to the service of +sin, if there comes to him at the very threshold some +frightful experience of the hardness of the service, +if, like the men of Jabesh-Gilead, he is made to feel that +the loss and humiliation are beyond endurance, and to +<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> +betake himself to the service of another Master, whose +yoke is easy, whose burden is light, and whose rewards +are more precious than silver and gold!</p> + +<p>With the activity of despair, the men of Jabesh now +publish throughout all Israel the terms that Nahash has +offered them. At Gibeah of Saul a deep impression is +made. But it is not the kind of impression that gives +much hope. “All the people lifted up their voices and +wept.” It was just the way in which their forefathers +had acted at the Red Sea, when, shut in between the +mountains and the sea, they saw the chariots of +Pharaoh advancing in battle array against them; and +again, it was the way in which they spent that night +in the wilderness after the spies brought back their +report of the land. It was a sorrowful sight—a whole +mass of people crying like babies, panic-stricken, and +utterly helpless. But, as in the two earlier cases, there +was a man of faith to roll back the wave of panic. +As Moses at the Red Sea got courage to go forward, +as Caleb, the faithful spy, was able to resist all the +clamour of his colleagues and the people, so on this +occasion the spirit that rises above the storm, and +flings defiance even on the strongest enemies, came +mightily on one man—on Saul. His conduct at this +time is another evidence how well he conducted himself +in the opening period of his reign. “The Spirit of the +Lord came upon Saul when he heard the tidings, and +his anger was kindled greatly.” The Spirit of the +Lord evidently means here that spirit of courage, of +noble energy, of dauntless resolution, which was needed +to meet the emergency that had arisen. His first act +was a symbolical one, very rough in its nature, but an +act of the kind that was best fitted to make an impression +on an Eastern people. A yoke of oxen was hewn +<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> +in pieces, and the bloody fragments were sent by +messengers throughout all Israel, with a thundering +announcement that any one failing to follow Saul +would have his own oxen dealt with in a similar +fashion! It was a bold proclamation for a man to make +who himself had just been following his herd in the +field. But boldness, even audacity, is often the best +policy. The thundering proclamation of Saul brought +an immense muster of people to him. A sufficient +portion of them would set out with the king, hastening +down the passes to the Jordan valley, and having +crossed the river, would bivouac for the night in some +of the ravines that led up towards the city of Jabesh-Gilead. +Messengers had been previously pushed +forward to announce to the people there the approach +of the relieving force. Long before daybreak, Saul had +divided his force into three, who were to approach the +beleaguered city by different roads and surprise the +Ammonites by break of day. The plan was successfully +carried out. The assault on the Ammonite army +was made in the morning watch, and continued till +midday. It was now the turn for the Ammonites to +fall under panic. Their assailants seem to have found +them entirely unprepared. There is nothing with +which the undisciplined ranks of an Eastern horde +are less able to cope than an unexpected attack. The +defeat was complete, and the slaughter must have been +terrific; and “it came to pass that they which remained +of them were scattered, so that two of them were not +left together.” The men of Jabesh-Gilead, who had +expected to spend that night in humiliation and anguish, +would be sure to spend it in a very tumult of joy, +perhaps rather in a wild excitement than in the calm +but intensely relieved condition of men of whom the +<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> +sorrows of death had taken hold, but whom the Lord +had delivered out of all their distresses.</p> + +<p>It is no wonder though the people were delighted +with their king. From first to last he had conducted +himself admirably. He had not delayed an hour in +taking the proper steps. Though wearied probably +with his day’s work among the herd, he set about the +necessary arrangements with the utmost promptitude. +It was a serious undertaking: first, to rouse to the +necessary pitch a people who were more disposed to +weep and wring their hands, than to keep their heads +and devise a way of escape in the hour of danger; +second, to gather a sufficient army to his standard; +third, to march across the Jordan, attack the foe, +confident and well equipped, and deliver the beleaguered +city. But dangers and difficulties only roused Saul to +higher exertions. And now, when in one short week he +has completed an enterprise worthy to rank among the +highest in the history of the nation, it is no wonder that +the satisfaction of the people reaches an enthusiastic +pitch. It would have been unaccountable had it +been otherwise. And it is no wonder that their +thoughts revert to the men who had stood in the way +of his occupying the throne. Here is another proof +that the opposition was more serious and more deadly +than at first appears. These men were far from contemptible. +Even now they might be a serious trouble +to the nation. Would it not be good policy to get rid +of them at once? Did they not deserve to die, and +ought they not at once to be put to death? It is not +likely that if this question had been mooted in the like +circumstances in any of the neighbouring kingdoms, +there would have been a moment’s hesitation in answering +it. But Saul was full of a magnanimous spirit—nay, +<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> +it seemed at the time a godly spirit. His mind +was impressed with the fact that the deliverance of +that day had come from God. And it was impressed +at the same time with the grandeur and sublimity of +the Divine power that had been brought into operation +on behalf of Israel. Saul perceived a tremendous +reality in the fact that “the Lord was their defence; +the Holy One of Israel was their King.” If Israel was +encircled by such a garrison, if Israel’s king was under +such a Protector, what need he fear from a gang of +miscreants like these children of Belial? Why dim +the glory of the day by an act of needless massacre? +Let forbearance to these misguided villains be another +proof of the respect the nation had to the God of Jacob, +as the Defender of Israel and Israel’s King, and the certainty +of their trust that He would defend them. And +so “Saul said, There shall not a man be put to death +this day; for to-day the Lord hath wrought salvation +in Israel.”</p> + +<p>O Saul, Saul, how well for thee it would have been +hadst thou maintained this spirit! For then God would +not have had to reject thee from being king, and to +seek among the sheepfolds of Bethlehem a man after +His own heart to be the leader of His people! And +then thou wouldest have had no fear for the security +of thy throne; thou wouldest not have hunted thy rival +like a partridge on the mountains; and never, never +wouldest thou have been tempted, in thy difficulties, to +seek counsel from a woman with a familiar spirit, on +the plea that God was departed from thee!</p> + +<p>As we are thinking how well Saul has acted on this +occasion, we perceive that an old friend has come on +the scene who helps us materially to understand the +situation. Yes, he is all the better of Samuel’s guidance +<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> +and prayers. The good old prophet has no jealousy of +the man who took his place as head of the nation. But +knowing well the fickleness of the people, he is anxious +to turn the occasion to account for confirming their +feelings and their aims. Seeing how the king has +acknowledged God as the Author of the victory, he +desires to strike while the iron is hot. “Come,” he +says, “let us go to Gilgal, and renew the kingdom +there.” Gilgal was the first place where the people +had encamped under Joshua on crossing the Jordan. +It was the place where the twelve stones taken from +the empty bed of the river had been set up, as a +testimony to the reality of the Divine presence in the +midst of them. In some aspects, one might have +thought that Samuel would invite them to Ebenezer, +where he had set up the stone of help, and that he +would add another testimony to the record that hitherto +the Lord had helped them. But Gilgal was nearer to +Jabesh-Gilead, and it was memorable for still higher +traditions. To Gilgal accordingly they went, to renew +the kingdom. “And there they made Saul king +before the Lord in Gilgal, and there they sacrificed +sacrifices of peace-offerings before the Lord, and there +Saul and all the men of Israel rejoiced greatly.”</p> + +<p>The first election of Saul had been effected without +any ceremonial, as if the people had been somewhat +afraid to have a public coronation when it was obvious +they had carried their point only by Divine sufferance, +not by Divine command. But now, unequivocal testimony +has been borne that, so long as Saul pays becoming +regard to the heavenly King, the blessing and +countenance of the Almighty will be his. Let him then +be set apart with all due enthusiasm for his exalted +office. Let his consecration take place in the most +<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> +solemn circumstances—let it be “before the Lord in +Gilgal;” let it be accompanied with those sacrifices of +peace-offerings which shall indicate respect for God’s +appointed method of reconciliation; and let it be conducted +with such devout regard to Him and to His law, +that when it is over, the Divine blessing shall seem to +fall on Saul in the old form of benediction, “The +Lord bless thee and keep thee; the Lord make His +face to shine on thee and be gracious to thee; the +Lord lift up His countenance on thee and give thee +peace.” Let the impression be deepened that “the +God of Israel is He that giveth strength and power +unto His people.” Saul himself will not be the worse +for having these feelings confirmed, and it will be of +the highest benefit to the people.</p> + +<p>And thus, under Samuel’s guidance, the kingdom +was renewed. Thus did both Saul and the people give +unto the Lord the glory due to His name. And engaging +in the ceremonial as they all did in this spirit, +“both Saul and all the men of Israel rejoiced greatly.” +It was, perhaps, the happiest occasion in all the reign +of Saul. What contributed the chief element of brightness +to the occasion was—the sunshine of Heaven. God +was there, smiling on His children. There were other +elements too. Samuel was there, happy that Saul had +conquered, that he had established himself upon the +throne, and, above all, that he had, in a right noble way, +acknowledged God as the Author of the victory at +Jabesh-Gilead. Saul was there, reaping the reward +of his humility, his forbearance, his courage, and his +activity. The people were there, proud of their king, +proud of his magnificent appearance, but prouder of the +super-eminent qualities that had marked the commencement +of his reign. Nor was the pleasure of any one +<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> +marred by any ugly blot or unworthy deed throwing a +gloom over the transaction.</p> + +<p>For one moment, let us compare the joy of this company +with the feelings of men revelling in the pleasures +of sin and sensuality, or even of men storing a pile +of gold, the result of some successful venture or the +legacy of some deceased relative. How poor the +quality of the one joy compared to that of the other! +For what is there outside themselves that can make +men so happy as the smile of God? Or what condition +of the soul can be so full, so overflowing with +healthy gladness, as when the heart is ordered in +accordance with God’s law, and men are really disposed +and enabled to love the Lord their God with all their +heart, and to love their neighbours as themselves?</p> + +<p>Is there not something of heaven in this joy? Is it +not joy unspeakable and full of glory?</p> + +<p>One other question: Is it <i>yours</i>?</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span></p> + +<h2><a name="CHAPTER_XVI" id="CHAPTER_XVI"></a>CHAPTER XVI.</h2> + +<h3>SAMUEL’S VINDICATION OF HIMSELF.</h3> + +<h4><span class="smcap">1 Samuel</span> xii. 1–5.</h4> + +<p>It was a different audience that Samuel had to +address at Gilgal from either that which came to +him to Ramah to ask for a king, or that which assembled +at Mizpeh to elect one. To both of these assemblies +he had solemnly conveyed his warning against the act +of distrust in God implied in their wishing for a king at +all, and against any disposition they might feel, when +they got a king, to pay less attention than before to +God’s will and covenant. The present audience represented +the army, undoubtedly a great multitude, that +had gone forth with Saul to relieve Jabesh-Gilead, and +that now came with Samuel to Gilgal to renew the +kingdom. As the audience now seems to have been +larger, so it very probably represented more fully the +whole of the twelve tribes of Israel. This may explain +to us why Samuel not only returned to the subject on +which he had spoken so earnestly before, but enlarged +on it at greater length, and appealed with more fulness +to his own past life as giving weight to the counsels +which he pressed upon them. Besides this, the recognition +of Saul as king at Gilgal was more formal, more +hearty, and more unanimous than at Mizpeh, and the +institution of royalty was now more an established and +<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> +settled affair. No doubt, too, Samuel felt that, after +the victory at Jabesh-Gilead, he had the people in a much +more impressible condition than they had been in before; +and while their minds were thus so open to impression, +it was his duty to urge on them to the very uttermost +the truths that bore on their most vital well-being.</p> + +<p>The address of Samuel on this occasion bore on +three things: 1 his own personal relations to them +in the past (vers. 1–5); 2 the mode of God’s dealing +with their fathers, and its bearing on the step now +taken (vers. 6–12); and 3 the way in which God’s +judgments might be averted and His favour and friendship +secured to the nation in all time coming (vers. 13–25).</p> + +<p>1. The reason why Samuel makes such explicit reference +to his past life and such a strong appeal to the people +as to its blameless character is, that he may establish +a powerful claim for the favourable consideration of the +advice which he is about to give them. The value of +an advice no doubt depends simply on its own intrinsic +excellence, but the <i>effect</i> of an advice depends partly on +other things; it depends, to a great extent, on the +disposition of people to think favourably of the person +by whom the advice is given. If you have reason to +suspect an adviser of a selfish purpose, if you know +him to be a man who can plausibly represent that the +course which he urges will be a great benefit to you, +while in reality he has no real regard for any interest +but his own, then, let him argue as he pleases, you +do not allow yourselves to be moved by anything he +may say. But if you have good cause to know that he +is a disinterested man, if he has never shown himself +to be selfish, but uniformly devoted to the interests of +others, and especially of yourselves, you feel that +<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> +what such a man urges comes home to you with extraordinary +weight. Now, the great object of Samuel in +his reference to his past life was to bring the weight +of this consideration to bear in favour of the advice he +was to give to the people. For he could appeal to +them with the greatest confidence as to his absolute +disinterestedness. He could show that, with ever so +many opportunities of acting a selfish part, no man +could accuse him of having ever been guilty of crooked +conduct in all his relations to the people. He could +establish from their own mouths the position that he +was as thoroughly devoted to the interests of the nation +as any man could be. And therefore he called on them +to give their most favourable and their most earnest +attention to the advice which he was about to press +on them, the more so that he was most profoundly +convinced that the very existence of the nation in days +to come depended on its being complied with.</p> + +<p>The first consideration he urged was, that he had +listened to their voice in making them a king. He had +not obstructed nor baulked them in their strong feeling, +though he might reasonably enough have done so. He +had felt the proposal keenly as a reflection on himself, +but he had waived that objection and gone on. He +had regarded it as a slur on the Almighty, but the +Almighty Himself had been pleased to forgive it, and +he had transacted with Him on their behalf in the same +way as before. Nothing that he had done in this +matter could have an unfriendly aspect put on it. He +had made the best of an objectionable proposal; and +now they had not only got their wish, but along +with it, objectionable though it was, a measure of the +sanction of God. “And now, behold, the king walketh +before you.”</p> + +<p><span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> +In the next place, Samuel adverts to his age. “I am +old and grey-headed; and, behold, my sons are with +you, and I have walked before you from my childhood +unto this day.” You have had abundant opportunities +to know me, and my manner of life. You know how +I began, and you know how I have gone on, till now +the circle of my years is nearly completed; a new +generation has grown up; my sons are your contemporaries; +I am old and grey-headed. You know how +my childhood was spent in God’s house in Shiloh, how +God called me to be His prophet, and how I have gone +on in that exalted office, trying ever to be faithful to +Him that called me. What Samuel delicately points +to here is the uniformity of his life. He had not begun +on one line, then changed to another. He had not seesawed +nor zigzagged, one thing at one time, another +at another; but from infancy to grey hairs he had kept +steadfastly to the same course, he had ever served the +same Master. Such steadiness and uniformity throughout +a long life genders a wonderful weight of character. +The man that has borne an honoured name through all +the changes and temptations of life, through youth and +middle age, and even to hoar hairs, that has served +all that time under the same banner and never brought +discredit on it, has earned a title to no ordinary esteem. +It is this that forms the true glory of old age. Men +instinctively pay honour to the hoary head when it +represents a career of uniform and consistent integrity; +and Christian men honour it all the more when it +represents a lifetime of Christian activity and self-denial. +Examine the ground of this reverence, and you +will find it to be this: such a mature and consistent +character could never have been attained but for many +a struggle, in early life, of duty against inclination, and +<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> +many a victory of the higher principle over the lower, +till at length the habit of well-doing was so established, +that further struggles were hardly ever needed. Men +think of him as one who has silently but steadily +yielded up the baser desires of his nature all through +his life to give effect to the higher and the nobler. +They think of him as one who has sought all through +life to give that honour to the will of God in which +possibly they have felt themselves sadly deficient, and +to encourage among their fellow-men, at much cost +of self-denial, those ways of life which inflict no damage +on our nature and bring a serene peace and satisfaction. +Of such a mode of life, Samuel was an admirable +representative. Men of that stamp are the true nobles +of a community. Loyal to God and faithful to man; +denying themselves and labouring to diffuse the spirit +of all true happiness and prosperity; visiting the +fatherless and the widows in their affliction, and keeping +themselves unspotted by the world—happy the +community whose quiver is full of them! Happy the +Church, happy the country, that abounds in such +worthies!—men, as Thomas Carlyle said of his peasant +Christian father, of whom one should be prouder in +one’s pedigree than of dukes or kings, for what is the +glory of mere rank or accidental station compared to +the glory of Godlike qualities, and of a character which +reflects the image of God Himself?</p> + +<p>The third point to which Samuel adverts is his +freedom from all acts of unjust exaction or oppression, +and from all those corrupt practices in the administration +of justice which were so common in Eastern +countries. “Behold, here I am; witness against me +before the Lord and before His anointed; whose ox +have I taken? or whose ass have I taken? or whom +<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> +have I defrauded? whom have I oppressed? or of +whose hand have I received any bribe to blind mine +eyes therewith? and I will restore it to you.” It was +no small matter to be able to make this challenge, +which is as fearless in tone as it is comprehensive in +range, in the very midst of such a sea of corruption as +the neighbouring kingdoms of the East presented. It +would seem as if, down to this day, the people in most +of these despotic countries had never known any other +<i>régime</i> but one of unjust exaction and oppression. +We have seen, in an earlier chapter of this book, how +shamefully the very priests abused the privilege of +their sacred office to appropriate to themselves the +offerings of God. In the days of our Lord and John +the Baptist, what was it that rendered “the publicans” +so odious but that their exactions went beyond the +limits of justice and decency alike? Even to this day, +the same system prevails as corrupt as ever. I have +heard from an excellent American missionary a tale of +a court of justice that came within his experience, even +at a conspicuous place like Beirut, that shows that +without bribery it is hardly possible to get a decision +on the proper side. A claim had been made to a piece +of land which he had purchased for his mission, and +as he refused to pay what on the very face of it was +obviously unjust, he was summoned before the magistrate. +The delays that took place in dealing with the +case were alike needless and vexatious, but the explanation +came in a message from the authorities, slily +conveyed to him, that the wheels of justice would move +much faster if they were duly oiled with a little +American gold. To such a proposal he would not +listen for a moment, and it was only by threatening +an exposure before the higher powers that the decision +<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> +was at last given where really there was not the shadow +of a claim against him. From the same source I got +an illustration of the exactions that are made to this +day in the payment of taxes. The law provides that +of the produce of the land one tenth shall belong to +the Government for the public service. There is an +officer whose duty it is to examine the produce of every +farm, and carry off the share that the Government are +entitled to. The farmer is not allowed to do anything +with his produce till this officer has obtained the +Government share. After harvest the farmers of a +district will send word to the officer that their produce +is ready, and invite him to come and take his tenth. +The officer will return word that he is very busy, and +will not be able to come for a month. The delay of +a month would entail incalculable loss and inconvenience +on the farmers. They know the situation well; and +they send a deputation of their number to say that if +he will only come at once, they are willing to give him +two tenths instead of one, the second tenth being for +his own use. But this too they are assured that he +cannot do. And there is nothing for them but to +remain with him higgling and bargaining, till at last +perhaps, in utter despair, they promise him a proportion +which will leave no more than the half available for +themselves.</p> + +<p>And these are not exceptional instances—they are +the common experiences of Eastern countries, at least +in the Turkish empire. When such dishonest practices +prevail on every side, it often happens that even good men +are carried away with them, and seem to imagine that, +being universal, it is necessary for them to fall in with +them too. It was a rare thing that Samuel was able +to do to look round on that vast assembly and demand +<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> +whether one act of that kind had ever been committed +by him, whether he had ever deviated even an hairbreadth +from the rule of strict integrity and absolute +honesty in all his dealings with them. Observe that +Samuel was not like one of many, banded together to +be true and upright, and supporting each other by +mutual example and encouragement in that course. +As far as appears, he was alone, like the seraph Abdiel, +“faithful found among the faithless, faithful only he.” +What a regard he must have had for the law and +authority of God! How rigidly he must have trained +himself in public as in private life to make the will of +God the one rule of his actions! What was it to him +that slight peccadilloes would be thought nothing of by +the public? What was it to him that men would have +counted it only natural that of the money that passed +through his hands a little should stick to his fingers, +provided he was faithful in the main? What was it to +him that this good man and that good man were in the +way of doing it, so that, after all, he would be no worse +than they? All such considerations would have been +absolutely tossed aside. “Get thee behind me, Satan,” +would have been his answer to all such proposals. +Unbending integrity, absolute honesty, unswerving truth, +was his rule on every occasion. “How can I do this +wickedness,” would have been his question—“How can +I do this great wickedness, <i>and sin against God</i>?”</p> + +<p>Is there nothing here for us to ponder in these days +of intense competition in business and questionable +methods of securing gain? Surely the rule of unbending +integrity, absolute honesty, and unswerving truth +is as binding on the Christian merchant as it was on +the Hebrew judge. Is the Christian merchant entitled +to make use of the plea of general corruption around +<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> +him in business any more than Samuel was? Some +say, How else are we to make a living? We answer, +No man is entitled even to make a living on terms which +shut him out from using the Lord’s Prayer,—from saying, +“Give us this day our daily bread.” Who would +dare to say that bread obtained by dishonesty or deceit +is God-given bread? Who could ask God to bless any +enterprise or transaction which had not truth and +honesty for its foundation? Better let bread perish +than get it by unlawful means. For “man doth not +live by bread alone, but by every word that proceedeth +out of the mouth of God.” “The blessing of the Lord, +it maketh rich, and He addeth no sorrow with it.” +Instead of Christian men accepting the questionable +ways of the world for pushing business, let them stand +out as those who never can demean themselves by anything +so unprincipled. No doubt Samuel was a poor +man, though he might have been rich had he followed +the example of heathen rulers. But who does not +honour him in his poverty, with his incorruptible integrity +and most scrupulous truthfulness, as no man would or +could have honoured him had he accumulated the +wealth of a Cardinal Wolsey and lived in splendour +rivalling royalty itself? After all, it is the true rule, +“Seek first the kingdom of God and His righteousness; +and all these things shall be added unto you.”</p> + +<p>But ere we pass from the contemplation of Samuel’s +character, it is right that we should very specially take +note of the root of this remarkable integrity and truthfulness +of his toward men. For we live in times when +it is often alleged that religion and morality have no +vital connection with each other, and that there may +be found an “independent morality” altogether separate +from religious profession. Let it be granted that this +<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> +divorce from morality may be true of religions of an +external character, where Divine service is supposed to +consist of ritual observances and bodily attitudes and +attendances, performed in strict accordance with a very +rigid rule. Wherever such performances are looked on +as the end of religion, they may be utterly dissociated +from morality, and one may be, at one and the same +time, strictly religious and glaringly immoral. Nay, +further, where religion is held to be in the main the +acceptance of a system of doctrine, where the reception +of the doctrines of grace is regarded as the distinguishing +mark of the Christian, and fidelity to these doctrines +the most important duty of discipleship, you may again +have a religion dissociated from moral life. You may +find men who glory in the doctrine of justification by +faith and look with infinite pity on those who are +vainly seeking to be accepted by their works, and who +deem themselves very safe from punishment because of +the doctrine they hold, but who have no right sense of +the intrinsic evil of sin, and who are neither honest, nor +truthful, nor worthy of trust in the common relations of +life. But wherever religion is spiritual and penetrating, +wherever sin is seen in its true character, wherever +men feel the curse and pollution of sin in their hearts +and lives, another spirit rules. The great desire now +is to be delivered from sin, not merely in its punishment, +but in its pollution and power. The end of +religion is to establish a gracious relation through Jesus +Christ between the sinner and God, whereby not only +shall God’s favour be restored, but the soul shall be +renewed after God’s image, and the rule of life shall be +to do all in the name of the Lord Jesus. Now we say, +You cannot have such a religion without moral reformation. +And, on the other hand, you cannot rely on +<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> +moral reformation being accomplished without a religion +like this. But alas! the love of sinful things is very +deeply grained in the fallen nature of man.</p> + +<p>Godlessness and selfishness are frightfully powerful +in unregenerate hearts. The will of God is a terrible +rule of life to the natural man—a rule against which +he rebels as unreasonable, impracticable, terrible. How +then are men brought to pay supreme and constant +regard to that will? How was Samuel brought to do +this, and how are men led to do it now? In both +cases, it is through the influence of gracious, Divine +love. Samuel was a member of a nation that God +had chosen as His own, that God had redeemed +from bondage, that God dwelt among, protected, +restored, guided, and blessed beyond all example. +The heart of Samuel was moved by God’s goodness +to the nation. More than that, Samuel personally +had been the object of God’s redeeming love; and +though the hundred-and-third Psalm was not yet +written, he could doubtless say, “Bless the Lord, +O my soul, and all that is within me, bless His +holy name. Who forgiveth all thine iniquities, who +healeth all thy diseases, who redeemeth thy life from +destruction, who crowneth thee with loving-kindness +and tender mercies, who satisfieth thy mouth with good +things, so that thy youth is renewed like the eagle’s.” +It is the same gracious Divine action, the same +experience of redeeming grace and mercy, that under +the Christian dispensation draws men’s hearts to the +will of God; only a new light has been thrown on +these Divine qualities by the Cross of Christ. The +forgiving grace and love of God have been placed in +a new setting, and when it is felt that God spared not +His own Son, but delivered Him up for us all, a new +<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> +sense of His infinite kindness takes possession of the +soul. Little truly does any one know of religion, in +the true sense of the term, who has not got this view +of God in Christ, and has not felt his obligations to the +Son of God, who loved him and gave Himself for him. +And when this experience comes to be known, it +becomes the delight of the soul to do the will of God. +“For the grace of God that bringeth salvation hath +appeared unto all men, teaching us that, denying +ungodliness and worldly lusts, we should live soberly, +righteously, and godly in this present world; looking +for that blessed hope and the glorious appearing of +the great God and our Saviour Jesus Christ, who gave +Himself for us that He might redeem us from all +iniquity, and purify to Himself a peculiar people, +zealous of good works.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span></p> + +<h2><a name="CHAPTER_XVII" id="CHAPTER_XVII"></a>CHAPTER XVII.</h2> + +<h3>SAMUEL’S DEALINGS WITH THE PEOPLE.</h3> + +<h4><span class="smcap">1 Samuel</span> xii. 6–25.</h4> + +<p>2. Having vindicated himself (in the first five +verses of this chapter), Samuel now proceeds +to his second point, and takes the people in hand. But +before proceeding to close quarters with them, he gives +a brief review of the history of the nation, in order to +bring out the precise relation in which they stood to God, +and the duty resulting from that relation (vers. 6–12).</p> + +<p>First, he brings out the fundamental fact of their +history. Its grand feature was this: “It is the Lord +who advanced Moses and Aaron, and brought your +fathers up out of the land of Egypt.” The fact was +as indisputable as it was glorious. How would Moses +ever have been induced to undertake the task of deliverance +from Egypt if the Lord had not sent him? Was +he not most unwilling to leave the wilderness and +return to Egypt? What could Aaron have done for +them if the Lord had not guided and anointed him? +How could the people have found an excuse for leaving +Egypt even for a day if God had not required them? +How could Pharaoh have been induced to let them go, +when even the first nine plagues only hardened his +heart, or how could they have escaped from him and +his army, had the Lord not divided the sea that His +ransomed might pass over? The fact could not be +<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> +disputed—their existence as a people and their settlement +in Canaan were due to the special mercy of the +Lord. If ever a nation owed everything to the power +above, Israel owed everything to Jehovah. No distinction +could even approach this in its singular glory.</p> + +<p>And yet there was a want of cordiality on the part of +the people in acknowledging it. They were partly at +least blind to its surpassing lustre. The truth is, they +did not like all the duties and responsibility which it +involved. It is the highest honour of a son to have +a godly father, upright, earnest, consistent in serving +God. Yet many a son does not realise this, and sometimes +in his secret heart he wishes that his father were +just a little more like the men of the world. It is the +brightest chapter in the history of a nation that records +its struggles for God’s honour and man’s liberty; yet +there are many who have no regard for these struggles, +but denounce their champions as ruffians and fanatics. +Close connection with God is not, in the eyes of the +world, the glorious thing that it is in reality. How +strange that this should be so! “O righteous Father,” +exclaimed Christ in His intercessory prayer, “the +world hath not known Thee.” He was distressed at +the world’s blindness to the excellence of God. “How +strange it is,” Richard Baxter says in substance somewhere, +“that men can see beauty in so many things—in +the flowers, in the sky, in the sun—and yet be blind +to the highest beauty of all, the fountain and essence +of all beauty, the beauty of the Lord!” Never rest, +my friends, so long as this is true of you. Is not the +very fact that to you God, even when revealed in Jesus +Christ, may be like a root out of a dry ground, having no +form or comeliness or any beauty wherefore you should +desire Him—is not that, if it be a fact, alike alarming +<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> +and appalling? Make it your prayer that He who +commanded the light to shine out of darkness would +shine in your heart, to give the light of the knowledge +of the glory of God in the face of Jesus Christ.</p> + +<p>Having emphatically laid down the fundamental fact +in the history of Israel, Samuel next proceeds to reason +upon it. The reasoning rests on two classes of facts: +the first, that whenever the people forsook God they +had been brought into trouble; the second, that whenever +they repented and cried to God He delivered them +out of their trouble. The prophet refers to several +instances of both, but not exhaustively, not so as to +embrace every instance. Among those into whose +hand God gave them were Sisera, the Philistines, and +the Moabites; among those raised up to deliver them +when they cried to the Lord were Jerubbaal, and Bedan, +and Jephthah, and Samuel. The name Bedan does not +occur in the history, and as the Hebrew letters that +form the word are very similar to those which form +Barak, it has been supposed, and I think with reason, +that the word Bedan is just a clerical mistake for Barak. +The use the prophet makes of both classes of facts is +to show how directly God was concerned in what befell +the nation. The whole course of their history under +the judges had shown that to forsake God and worship +idols was to bring on the nation disaster and misery; +to return to God and restore His worship was to secure +abundant prosperity and blessing. This had been +made as certain by past events as it was certain that to +close the shutters in an apartment was to plunge it into +darkness, and that to open them was to restore light. +Cause and effect had been made so very plain that any +child might see how the matter stood.</p> + +<p>Now, what was it that had recently occurred? +<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> +They had had trouble from the Ammonites. At ver. 11 +the prophet indicates—what is not stated before—that +this trouble with the Ammonites had been connected +with their coming to him to ask a king. Evidently, +the siege of Jabesh-Gilead was not the first offensive +act the Ammonites had committed. They had no doubt +been irritating the tribes on the other side of Jordan +in many ways before they proceeded to attack that +city. And if their attack was at all like that which took +place in the days of Jephthah, it must have been very +serious and highly threatening. (See Judges x. 8, 9.) +Now, from what Samuel says here, it would appear +that this annoyance from the Ammonites was the +immediate occasion of the people wishing to have a +king. Here let us observe what their natural course +would have been, in accordance with former precedent. +It would have been to cry to the Lord to deliver them +from the Ammonites. As they had cried for deliverance +when the Ammonites for eighteen years vexed +and oppressed all the tribes settled on the east side +of Jordan, and when they even passed over Jordan to +fight against Judah and Benjamin and Ephraim, and +the Lord raised up Jephthah, so ought they to have +cried to the Lord at this time, and He would have given +them a deliverer. But instead of that they asked +Samuel to give them a king, that he might deliver +them. You see from this what cause Samuel had to +charge them with rejecting God for their King. You +see at the same time how much forbearance God exercised +in allowing Samuel to grant their request. God +virtually said, “I will graciously give up My plan and +accommodate myself to theirs. I will give up the plan +of raising up a special deliverer in special danger, and +will let their king be their deliverer. If they and their +<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> +king are faithful to My covenant, I will give the same +mercies to them as they would have received had things +remained as they were. It will still be true, as I +promised to Abraham, that I will be their God and +they shall be My people.”</p> + +<p>3. This is the third thing that Samuel is specially concerned +to press on the people; and this he does in the +remaining verses (vers. 13–25). They were to remember +that their having a king in no sense and in no degree +exempted them from their moral and spiritual obligations +to God. It did not give them one atom more liberty +either in the matter of worship, or in those weightier +matters of the law—justice, mercy, and truth. It did +not make it one iota less sinful to erect altars to Baal +and Ashtaroth, or to join with any of their neighbours +in religious festivities in honour of these gods. “If +ye will fear the Lord, and serve Him, and obey His +voice, and not rebel against the commandment of the +Lord, then shall both ye and also the king that +reigneth over you continue following the Lord your +God; but if ye will not obey the voice of the Lord, +but rebel against the commandment of the Lord, then +shall the hand of the Lord be against you, as it was +against your fathers.”</p> + +<p>There is nothing very similar to this in the circumstances +in which we are placed. And yet it is often +needful to remind even Christian people of this great +truth: that no change of outward circumstances can +ever bring with it a relaxation of moral duty, or make +that lawful for us which in its own nature is wrong. +Nothing of moral quality can be right for us on shipboard +which is wrong for us on dry land. Nothing can +be allowable in India which could not be thought of in +England or Scotland. The law of the Sabbath is not +<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> +more elastic on the continent of Europe than it is at home. +There is no such thing as a geographical religion or a +geographical Christianity. Burke used to say, looking +to the humane spirit that Englishmen showed at home +and the oppressive treatment they were often guilty of +to the natives of other countries, that the humanity of +England was a thing of points and parallels. But a +local humanity is no humanity. Those who act as if +it were, make public opinion their god, instead of the +eternal Jehovah. They virtually say that what public +opinion does not allow in England is wrong in England, +and must be avoided. If public opinion allows it on the +continent of Europe, or in India, or in Africa, it may be +done. Is this not dethroning God, and abrogating His +immutable law? If God be our King, His will must be +our one unfailing rule of life and duty wherever we are. +Truly, there is little recognition of a mutable public +opinion affecting the quality of our actions, in that +sublime psalm that brings out so powerfully the omniscience +of God,—the hundred and thirty-ninth, “Whither +shall I go from Thy Spirit, and whither shall I flee from +Thy presence? If I ascend up into heaven, Thou art +there; if I make my bed in hell, behold Thou art there. +If I take the wings of the morning and dwell in the +uttermost parts of the sea, even there shall Thy hand +lead me and Thy right hand shall hold me. If I say, +Surely the darkness shall cover me, even the night shall +be light about me. Yea, the darkness hideth not from +Thee, but the night shineth as the day; the darkness +and the light are both alike to Thee.”</p> + +<p>It was Samuel’s purpose, then, to press on the +people that the change involved in having a king +brought no change as to their duty of invariable +allegiance to God. The lessons of history had been +<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> +clear enough; but they were always a dull-sighted +people, and not easily impressed except by what was +palpable and even sensational. For this reason Samuel +determined to impress the lesson on them in another +way. He would show them there and then, under +their very eyes, what agencies of destruction God held +in His hand, and how easily He could bring these to +bear on them and on their property. “Is it not wheat +harvest to-day?” You are gathering or about to gather +that important crop, and it is of vital importance that +the weather be still and calm. But I will pray the +Lord, and He shall send thunder and rain, and you will +see how easy it is for Him in one hour to ruin the crop +which you have been nursing so carefully for months +back. “So Samuel called unto the Lord; and the Lord +sent thunder and rain that day: and all the people +greatly feared the Lord and Samuel. And all the +people said unto Samuel, Pray for thy servants unto +the Lord thy God that we die not; for we have added +unto all our sins this evil: to ask us a king.” It was +an impressive proof how completely they were in God’s +hands. What earthly thing could any of them or all of +them do to ward off that agent of destruction from their +crops? There were they, a great army, with sword and +spear, young, strong, and valiant, yet they could not +arrest in its fall one drop of rain, nor alter the course +of one puff of wind, nor extinguish the blaze of one +tongue of fire. Oh, what folly it was to offer an affront +to the great God, who had such complete control over +“fire and hail, snow and vapours, stormy wind fulfilling +His word”! What blindness to think they could +in any respect be better with another king!</p> + +<p>Thus it is that in their times of trial God’s people in +all ages have been brought to feel their entire dependence +<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> +on Him. In days of flowing prosperity, we have +little sense of that dependence. As the Psalmist puts it in +the thirtieth Psalm: “In my prosperity I said, I shall +never be moved.” When all goes well with us, we expect +the same prosperity to continue; it seems stereotyped, +the fixed and permanent condition of things. +When the days run smoothly, “involving happy +months, and these as happy years,” all seems certain to +continue. But a change comes over our life. Ill-health +fastens on us; death invades our circle; relatives bring +us into deep waters; our means of living fail; we are +plunged into a very wilderness of woe. How falsely +we judged when we thought that it was by its own +inherent stability our mountain stood strong! No, no; +it was solely the result of God’s favour, for all our +springs are in Him; the moment He hides His face +we are most grievously troubled. Sad but salutary +experience! Well for you, my afflicted friend, if it burns +into your very soul the conviction that every blessing +in life depends on God’s favour, and that to offend God +is to ruin all!</p> + +<p>But now, the humble and contrite spirit having been +shown by the people, see how Samuel hastens to +comfort and reassure them. Now that they have begun +to fear, he can say to them, “Fear not.” Now that they +have shown themselves alive to the evils of God’s displeasure, +they are assured that there is a clear way of +escape from these evils. “Turn not aside from following +the Lord, but serve the Lord with all your heart.” +If God be terrible as an enemy, He is glorious as a +friend. No doubt you offered a slight to Him when +you sought another king. But it is just a proof of His +wonderful goodness that, though you have done this, +He does not cast you off. He will be as near to you as +<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> +ever He was if you are only faithful to Him. He will +still deliver you from your enemies when you call upon +Him. For His name and His memorial are still the +same: “The Lord, the Lord God, merciful and gracious, +long-suffering, and abundant in goodness and +in truth, forgiving iniquity and transgression and sin, +and that will by no means clear the guilty.”</p> + +<p>Samuel, moreover, reminds them that it was not +they that had chosen God; it was God that had chosen +them. “The Lord will not forsake His people, for +His great name’s sake, because it hath pleased the +Lord to make you His people.” This was a great +ground of comfort for Israel. The eternal God had +chosen them and made them His people for great +purposes of His own. It was involved in this very +choice and purpose of God that He would keep His +hand on them, and preserve them from all such calamities +as would prevent them from fulfilling His purpose. +Fickle and changeable, they might easily be induced +to break away from Him; but, strong and unchangeable, +He could never be induced to abandon His purpose in +them. And if this was a comfort to Israel then, there +is a corresponding comfort to the spiritual Israel now. +If my heart is in any measure turned to God, to value +His favour and seek to do His will, it is God that has +effected the change. And this shows that God has a +purpose with me. Till that purpose is accomplished, +He cannot leave me. He will correct me when I sin, +He will recover me when I stray, He will heal me when +I am sick, He will strengthen me when I am weak; +“I am confident of this very thing: that He which +hath begun a good work in me will perform it unto the +day of Jesus Christ.”</p> + +<p>Once more, in answer to the people’s request that he +<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> +would intercede for them, Samuel is very earnest. “God +forbid that I should sin against the Lord in ceasing +to pray for you.” The great emphasis with which he +says this shows how much his heart is in it. “What +should I do, if I had not the privilege of intercessory +prayer for you?” There is a wonderful revelation of +love to the people here. They are dear to him as his +children are dear to a Christian parent, and he feels for +them as warmly as he feels for himself. There is a +wonderful deepening of interest and affection when +men’s relation to God is realized. The warmest heart +as yet unregenerate cannot feel for others as the +spiritual heart must do when it takes in all the +possibilities of the spiritual state—all that is involved +in the favour or in the wrath of the infinite God, +in the predominance of sin or of grace in the heart, +and in the prospect of an eternity of woe on the one +hand or of glory, honour, and heavenly bliss on the +other. How is it possible for one to have all these +possibilities full in one’s view and not desire the +eternal welfare of loved ones with an intensity unknown +to others? We know from experience how hard it +is to get them to do right. Even one’s own children +seem sometimes to baffle every art and endeavour of +love, and go off, in spite of everything, to the ways of +the world. Entreaty and remonstrance are apparently +in vain. The more one pleads, the less perhaps are +one’s pleas regarded. One resource remains—intercessory +prayer. It is the only method to which one +may resort with full assurance of its ultimate efficacy +for attaining the dearest object of one’s heart. Does +the thought of giving up intercessory prayer come to +one from any quarter? No wonder if the insinuation +is met by a deep, earnest “God forbid”!</p> + +<p><span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> +“I bless God,” said Mr. Flavel, one of the best and +sweetest of the old Puritan divines, on the death of his +father—“I bless God for a religious and tender father, +who often poured out his soul to God for me; and this +stock of prayers I esteem the fairest inheritance on +earth.” How many a man has been deeply impressed +even by the very thought that some one was praying +for him! “Is it not strange,” he has said to himself, +“that he should pray for me far more than I pray for +myself? What can induce him to take such an interest +in me?” Every Christian ought to think much of intercessory +prayer, and practise it greatly. It is doubly +blessed: blessed to him who prays and blessed to those +for whom he prays. Nothing is better fitted to enlarge +and warm the heart than intercessory prayer. To present +to God in succession, one after another, our family +and our friends, remembering all their wants, sorrows, +trials, and temptations; to bear before Him the interests +of this struggling Church and that in various parts of +the world, this interesting mission and that noble cause; +to make mention of those who are waging the battles +of temperance, of purity, of freedom, of Christianity +itself, in the midst of difficulty, obloquy, and opposition; +to gather together all the sick and sorrowing, all +the fatherless and widows, all the bereaved and dying, +of one’s acquaintance, and ask God to bless them; to +think of all the children of one’s acquaintance in the +bright springtide of life, of all the young men and young +women arrived or arriving at the critical moment of +decision as to the character of their life, and implore +God to guide them—O brethren, this is good for one’s +self; it enlarges one’s own heart; it helps one’s self in +prayer! And then what a blessing it is for those +prayed for! Who can estimate the amount of spiritual +<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> +blessing that has been sent down on this earth in +answer to the fervent intercessions of the faithful? +Think how Moses interceded for the whole nation after +the golden calf, and it was spared. Think how Daniel +interceded for his companions in Babylon, and the +secret was revealed to him. Think how Elijah interceded +for the widow, and her son was restored to life. +Think how Paul constantly interceded for all his +Churches, and how their growth and spiritual prosperity +evinced that his prayer was not in vain. God +forbid that any Christian should sin against the Lord +in ceasing to pray for the Church which He hath purchased +with His own blood. And while we pray for +the Church, let us not forget the world that lieth in +wickedness. For of all for whom the desires of the +faithful should go up to heaven, surely the most necessitous +are those who have as yet no value for heavenly +blessings. What duty can be more binding on us than +to “pray for her that prays not for herself”?</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span></p> + +<h2><a name="CHAPTER_XVIII" id="CHAPTER_XVIII"></a>CHAPTER XVIII.</h2> + +<h3>SAUL AND SAMUEL AT GILGAL.</h3> + +<h4><span class="smcap">1 Samuel</span> xiii.</h4> + +<p>The first thing that claims our attention in connection +with this chapter is the question of dates involved +in the first verse. In the Authorized Version +we read, “Saul reigned one year; and when he had +reigned two years over Israel, Saul chose him three +thousand men.” This rendering of the original is now +quite given up. The form of expression is the same +as that which so often tells us the age of a king at +the beginning of his reign and the length of his +reign. The Revised Version is in close, but not in +strict, accord with the Hebrew. It runs, “Saul was +<i>thirty</i> years old when he began to reign, and he +reigned two years over Israel.” A marginal note of the +Revised Version says, “The Hebrew text has, ‘<i>Saul +was a year old</i>.’ The whole verse is omitted in the +unrevised Septuagint, but in a later recension the +number <i>thirty</i> is inserted.” There can be no doubt that +something has been dropped out of the Hebrew text. +Literally translated, it would run, “Saul was a year +old when he began to reign, and he reigned two years +over Israel.” A figure seems to have dropped out after +“Saul was” and another after “he reigned.” A blot +of some kind may have effaced these figures in the +<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> +original manuscript, and the copyist not knowing what +they were, may have left them blank. The Septuagint +conjecture of “thirty” as Saul’s age is not very felicitous, +for at the beginning of Saul’s reign his son +Jonathan was old enough to distinguish himself in the +war. Judging from probabilities, we should say that +the original may have run thus: “Saul was forty years +old when he began to reign, and he reigned thirty and +two years over Israel.” This would make the length +of Saul’s reign to correspond with the duration of Saul’s +dynasty as given in Acts xiii. 21. There it is said that +God gave to the people Saul “by the space of forty +years.” If to the thirty-two years which we suppose +to have been the actual length of Saul’s reign we add +seven and a half, during which his son Ishbosheth +reigned, we get in round numbers as the duration of +his dynasty forty years. This would make Saul +about seventy-two at the time of his death.</p> + +<p>The narrative in this chapter appears to be in immediate +connection with that of the last. The bulk of the +army had gone from Jabesh-Gilead to Gilgal, and there, +under Samuel, they had renewed the kingdom. There +they had listened to Samuel’s appeal, and there the +thunderstorm had taken place that helped so well to +rivet the prophet’s lessons. Therefore the bulk of the +army was disbanded, but two thousand men were kept +with Saul at Michmash and near Bethel, and one +thousand with Jonathan at Gibeah. These were necessary +to be some restraint on the Philistines, who were +strong in the neighbourhood and eager to inflict every +possible annoyance on the Israelites. Saul, however, +does not seem to have felt himself in a position to take +any active steps against them.</p> + +<p>But though Saul was inactive, Jonathan did not +<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> +slumber. Though very young, probably under twenty, +he had already been considered worthy of an important +command, and now, by successfully attacking a garrison +of the Philistines in Geba, he showed that he was +worthy of the confidence that had been placed in him. +It is interesting to mark in Jonathan that dash and +daring which was afterwards so conspicuous in David, +and the display of which on the part of David drew +Jonathan’s heart to him so warmly. The news of the +exploit of Jonathan soon circulated among the Philistines, +and would naturally kindle the desire to retaliate. +Saul would see at once that, as the result of this, the +Philistines would come upon them in greater force than +ever; and it was to meet this expected attack that he +called for a muster of his people. Gilgal was the place +of rendezvous, deep down in the Jordan valley; for the +higher part of the country was so dominated by the +enemy that no muster could take place there.</p> + +<p>So it seemed as if the brilliant achievement of +Jonathan was going to prove a curse rather than a +blessing. In all kinds of warfare, we must be prepared +for such turns in the order of events. When one side +shows a great increase of activity, the other does the +same. When one achieves an advantage, the other +rouses itself to restore the balance. It has often +happened in times of religious darkness that the bold +attitude of some fearless reformer has roused the +enemy to activity and ferocity, and thus brought to +his brethren worse treatment than before. But such +reverses are only temporary, and the cause of truth +gains on the whole by the successful skirmishes of its +pioneers. Many persons, when they see the activity +and boldness which the forces of evil manifest in +our day, are led to conclude that our times are sadly +<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span> +degenerate; they forget that the activity of evil is the +proof and the result of the vitality and activity of good. +No doubt there were faint-hearted persons in the host +of Israel who would bring hard accusations against +Jonathan for disturbing the equilibrium between Israel +and the Philistines. They would shake their heads and +utter solemn truisms on the rashness of youth, and +would ask if it was not a shame to entrust a stripling +with such power and responsibility. But Jonathan’s +stroke was the beginning of a movement which might +have ended in the final expulsion of the Philistines +from the territories of Israel if Saul had not acted +foolishly at Gilgal. In this case, it was not the young +man, but the old, that was rash and reckless. Jonathan +had acted with courage and vigour, probably also with +faith; it was Saul that brought disturbance and disaster +to the host.</p> + +<p>The dreaded invasion of the Philistines was not long +of taking place. The force which they brought together +is stated so high, that in the number of the chariots +some commentators have suspected an error of the +copyist, 30,000 for 3,000, an error easily accounted for, +as the extra cipher would be represented by a slight +mark over the Hebrew letter. But, be this as it may, +the invading host was of prodigiously large dimensions. +It was so large as to spread a thorough panic through +the whole community of Israel, for the people “hid +themselves in caves, and in thickets, and in rocks, and +in high places, and in pits.” Not content with such +protection, some of them crossed the Jordan, and took +refuge in Gilead and in Dan, not far from Jabesh-Gilead, +where another enemy had been so signally defeated. +Saul had remained in Gilgal, where he was followed +by a host of people, not in any degree impressed by +<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> +what God had done for them at Jabesh-Gilead, not +trying to rally their courage by the thought that God +was still their King and Defender, but full of that abject +fear which utterly unnerves both mind and body, and +prepares the way for complete disaster. How utterly +prostrated and helpless the people were is apparent +from that very graphic picture of their condition which +we find towards the end of the chapter: “There was +no smith found throughout all the land of Israel; for +the Philistines said, Lest the Hebrews make to themselves +swords or spears; but all the Israelites went +down to the Philistines to sharpen every man his share, +and his coulter, and his axe, and his mattock.” It +requires little effort of imagination to see that the +condition of the Israelites was, humanly speaking, +utterly desperate. An enormous array of warriors like +the Philistines, equipped with all the weapons of war, +and confident in their prowess and their power, pouring +upon a land where the defenders had not even +swords nor spears, but only clubs and stones and suchlike +rude resources for the purposes of conflict, presented +a scene the issue of which could not have been doubtful +on all human calculations.</p> + +<p>But surely the case was not a whit more desperate +than that of their forefathers had been, with the sea +before them, the mountains on either side, and the +Egyptian army, in all its completeness of equipment, +hastening to fall upon their rear. Yet out of that +terrible situation their Divine King had delivered them, +and a few hours after, they were all jubilant and triumphant, +singing to the Lord who had triumphed gloriously, +and had cast the horse and his rider into the sea. And +no one can fail to see that the very gravity of the +situation at the present time ought to have given birth +<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> +to a repetition of that spirit of faith and prayer which +had animated Moses, as it afterwards animated Deborah, +and Gideon, and many more, and through which deliverance +had come. On every ground the duty incumbent +on Saul at this time was to show the most complete +deference to the will of God and the most unreserved +desire to enjoy His countenance and guidance. First, +the magnitude of the danger, the utter disproportion +between the strength of the defending people and that +of the invading host, was fitted to throw him on God. +Second, the fact, so solemnly and earnestly urged by +Samuel, that, notwithstanding the sin committed by the +people in demanding a king, God was willing to defend +and rule His people as of old, <i>if only they had due regard +to Him and His covenant</i>, should have made Saul doubly +careful to act at this crisis in every particular in the +most rigid compliance with God’s will. Thirdly, the +circumstance, which he himself had so well emphasized, +that the recent victory at Jabesh-Gilead was a victory +obtained from God, should have led him direct to God, +to implore a similar interposition of His power in this +new and still more overwhelming danger. If only Saul +had been a true man, a man of faith and prayer, he +would have risen to the height of the occasion at this +terrible crisis, and a deliverance as glorious as that +which Gideon obtained over the Midianites would have +signalized his efforts. It was a most testing moment in +his history. The whole fortunes of his kingdom seemed +to depend on his choice. <i>There</i> was God, ready to +come to his help if His help had been properly asked. +<i>There</i> were the Philistines, ready to swallow them up +if no sufficient force could be mustered against them. +But weighed in the balances, Saul was found wanting. +He did not honour God; he did not act as knowing that +<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> +all depended on Him. And this want of his would +have involved the terrible humiliation and even ruin +of the nation if Jonathan had not been of a different +temper from his father, if Jonathan had not achieved +the deliverance which would not have come by +Saul.</p> + +<p>Let us now examine carefully how Saul acted on the +occasion, all the more carefully because, at first sight, +many have the impression that he was justified in what +he did, and consequently that the punishment announced +by Samuel was far too severe.</p> + +<p>It appears that Samuel had instructed Saul to wait +seven days for him at Gilgal, in order that steps might +be properly taken for securing the guidance and help +of God. There is some obscurity in the narrative here, +arising from the fact that it was on the first occasion +of their meeting that we read how Samuel directed Saul +to wait seven days for him at Gilgal, till he should come +to offer burnt-offerings and to show him what he was +to do (chap. x. 8). We can hardly suppose, however, +that this first direction, given by Samuel, was not +implemented at an earlier time. It looks as if Samuel +had repeated the instruction to Saul with reference to +the circumstances of the Philistine invasion. But, be +this as it may, it is perfectly clear from the narrative +that Saul was under instructions to wait seven days at +Gilgal, at the end, if not before the end, of which time +Samuel promised to come to him. This was a distinct +instruction from Samuel, God’s known and recognized +prophet, acting in God’s name and with a view to the +obtaining of God’s countenance and guidance in the +awful crisis of the nation. The seven days had come +to an end, and Samuel had not appeared. Saul determined +that he would wait no longer. “Saul said, +<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> +Bring hither a burnt-offering to me, and peace-offerings. +And he offered the burnt-offering.”</p> + +<p>Now, it has been supposed by some that Saul’s +offence lay in his taking on him the functions of priest, +and doing that which it was not lawful for any but +priests to do. But it does not appear that this was +his offence. A king is often said to do things which +in reality are done by his ministers and others. All +that is necessarily involved in the narrative is, that +the king caused the priests to offer the burnt-offering. +For even Samuel had no authority personally to offer +sacrifices, and had he been present, the priests would +have officiated all the same.</p> + +<p>The real offence of Saul was that he disregarded the +absence of God’s prophet and representative, of the +man who had all along been the mediator between God +and the king and between God and the people. And +this was no secondary matter. If Saul had had a real +conviction that all depended at this moment on his +getting God’s help, he would not have disregarded an +instruction received from God’s servant, and he would +not have acted as if Samuel’s presence was of no +moment. The significant thing in Saul’s state of +mind, as disclosed by his act, was that he was not +really bent on complying with the will of God. God +was not a reality to Saul. The thought of God just +loomed vaguely before his mind as a power to be considered, +but not as the power on whom everything +depended. What he thought about God was, that a +burnt-offering must be offered up to propitiate Him, to +prevent Him from obstructing the enterprise, but he did +not think of Him as the Being who alone could give it +success. It was substantially the carnal mind’s view +of God. It says, no doubt there is a God, and He has +<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> +an influence on things here below; and to keep Him +from thwarting us, we must perform certain services +which seem to please Him. But what a pitiful view +it is of God! As if the High and Lofty One that +inhabiteth eternity could be induced to bestow or to +withhold His favour simply by the slaughter of an +animal, or by some similar rite!</p> + +<p>But this was Saul’s idea. “The sacrifice must be +offered; the rite must be gone through. This piece of +outward homage must be paid to the power above, but +the way of doing it is of little moment. It is a sacred +form, no more. I am sorry not to have Samuel present, +but the fault is not mine. He was to be here, and he +has not come. And now these frightened people are +stealing away from me, and if I wait longer, I may be +left without followers. Priests, bring the animal and +offer the sacrifice, and let us away to the war!”</p> + +<p>How different would have been the acting of a man +that honoured God and felt that in His favour was life! +How solemnized he would have been, how concerned +for his own past neglect of God, and the neglect of his +people! The presence of God’s prophet would have +been counted at once a necessity and a privilege. How +deeply, in his sense of sin, would he have entered +into the meaning of the burnt-offering! How earnestly +he would have pleaded for God’s favour, countenance, +and blessing! If Jacob could not let the angel +go at Peniel unless he blessed him, neither would +Saul have parted from God at Gilgal without some +assurance of help. “If Thy presence go not with me,” +he would have said, “carry us not up hence.” Alas, +we find nothing of all this! The servant of God is +not waited for; the form is gone through, and Saul is +off to his work. And this is the doing of the man who +<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> +has been called to be king of Israel, and who has been +solemnly warned that God alone is Israel’s defence, +and that to offend God is to court ruin!</p> + +<p>When Samuel came, Saul was ready with a plausible +excuse. On the ground of expediency, he vindicated +his procedure. He could not deny that he had broken +his promise (it was a virtual promise) to wait for +Samuel, but there were reasons exceedingly strong to +justify him in doing so. Samuel had not come. The +people were scattered from him. The Philistines were +concentrating at Michmash, and might have come down +and fallen upon him at Gilgal. All very true, but +not one of them by itself, nor all of them together, a +real vindication of what he had done. Samuel, he +might be sure, would not be an hour longer than he +could help. There were far more people left to him +than Gideon’s band, and the God that gave the victory +to the three hundred would not have let him suffer +for want of men. The Philistines might have been +discomfited by God’s tempest on the way to Gilgal, as +they were discomfited before, on the way to Mizpeh. +O Saul, distrust of God has been at the bottom of your +mind! The faith that animated the heroes of former +days has had no control of you. You have walked by +sight, not by faith. Had you been faithful now, and +honoured God, and waited till His servant sent you off +with his benediction, prosperity would have attended +you, and your family would have been permanently +settled in the throne. But now your kingdom shall not +continue. Personally, you may continue to be king +for many years to come; but the penalty which God +affixes to this act of unbelief, formality, and presumption +is, that no line of kings shall spring from your loins. The +Lord hath sought Him a man after His own heart, and +<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> +the Lord hath commanded him to be captain over His +people.</p> + +<p>What a solemn and impressive condemnation have +we here, my friends, of that far too common practice—deserting +principle to serve expediency. I don’t like to +tell a lie, some one may say, but if I had not done +so, I should have lost my situation. I dislike common +work on the Sabbath day, but if I did not do it, I could +not live. I don’t think it right to go to Sunday parties +or to play games on Sunday, but I was invited by this +or that great person to do it, and I could not refuse him. +I ought not to adulterate my goods, and I ought not to +give false statements of their value, but every one in +my business does it, and I cannot be singular. What +do these vindications amount to, but just a confession +that from motives of expediency God’s commandment +may be set aside? These excuses just come to this: +It was better for me to offend God and gain a slight +benefit, than it would have been to lose the benefit and +please God. It is a great deal to lose a small profit +in business, or a small pleasure in social life, or a small +honour from a fellow-man; but it is little or nothing to +displease God, it is little or nothing to treasure up +wrath against the day of wrath. Alas for the practical +unbelief that lies at the bottom of all this! It is the +doing of the fool who hath said in his heart, There is no +God. Look at this history of Saul. See what befell him +for preferring expediency to principle. Know that the +same condemnation awaits all who walk in his footsteps—all +who are not solemnized by that awful, that unanswerable, +question, “What shall it profit a man if +he gain the whole world and lose his own soul?”</p> + +<p>Great offence has often been taken at the character +here ascribed to the man who was to fill the throne +<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> +after Saul—“The Lord hath sought Him a man +after His own heart.” Was David, the adulterer, the +traitor, the murderer, a man after God’s own heart? +But surely it is not meant to be affirmed that David +was such a man in every aspect, in every particular. +The point on which the emphasis should rest must +surely be that David was such a man in that feature +in which Saul was so wanting. And undoubtedly this +was eminently true of him. That which stood out +most fully in the public character of David was the +honour which he paid to God, the constancy with +which he consulted His will, the prevailing desire he +had to rule the kingdom in His fear and for His glory. +If God was but a form to Saul, He was an intense +reality to David. If Saul could not get it into his mind +that he ought to rule for God, David could not have +got it out of his mind if he had tried. That David’s +character was deformed in many ways cannot be +denied; he had not only infirmities, but tumours, +blotches, defilements, most distressing to behold; but +in this one thing he left an example to all of us, and +especially to rulers, which it would be well for all of us +to ponder deeply: that the whole business of government +is to be carried on in the spirit of regard to the +will of God; that the welfare of the people is ever to +be consulted in preference to the interests of the prince; +that for nations, as for individuals, God’s favour is life, +and His frown ruin.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span></p> + +<h2><a name="CHAPTER_XIX" id="CHAPTER_XIX"></a>CHAPTER XIX.</h2> + +<h3>JONATHAN’S EXPLOIT AT MICHMASH.</h3> + +<h4><span class="smcap">1 Samuel</span> xiv. 1–23.</h4> + +<p>It has sometimes been objected to the representation +occurring at the end of the thirteenth chapter of the +utter want of arms among the Hebrews at this time that +it is inconsistent with the narrative of the eleventh. +If it be true, as stated there, that the Israelites gained +a great victory over the Ammonites, they must have +had arms to accomplish that; and, moreover, the +victory itself must have put them in possession of the +arms of the Ammonites. The answer to this is, that +the invasion of the Philistines subsequent to this in such +overwhelming numbers seems to have been the cause +of the miserable plight to which the Hebrews were +reduced, and of the loss of their arms.</p> + +<p>Whether we are to take the statement as quite literal +that in the day of battle there was neither sword nor +spear found in the hand of any of the people save +Saul or Jonathan, or whether we are to regard this as +just an Oriental way of saying that these were the +only two who had a thorough equipment of arms, it is +plain enough that the condition of the Hebrew troops +was very wretched. That in their circumstances a +feeling of despondency should have fallen on all save +the few who walked by faith, need not excite any +surprise.</p> + +<p><span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> +The position of the two armies is not difficult to +understand. Several miles to the north of Jerusalem, +a valley, now named Wady Suweinet, runs from west +to east, from the central plateau of Palestine down +towards the valley of the Jordan. The name Mûkmas, +still preserved, shows the situation of the place which +was then occupied by the garrison of the Philistines. Near to that place, Captain +Conder<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">[1]</a> +believes that he has found the very rocks where the exploit of Jonathan +occurred. On either side of the valley there rises a +perpendicular crag, the northern one, called in Scripture +Bozez, being extremely steep and difficult of ascent. +“It seems just possible that Jonathan, with immense +labour, might have climbed up on his hands and his +feet, and his armour-bearer after him.”</p> + +<p>It is evident that Saul had no thought at this time +of making any attack on the Philistines. How could he, +with soldiers so poorly armed and so little to encourage +them? Samuel does not appear to have been with +him. But in his company was a priest, Ahiah, the son +of Ahitub, grandson of Eli, perhaps the same as +Ahimelech, afterwards introduced. Saul still adhered +to the forms of religion; but he had too much resemblance +to the Church of Sardis—“Thou hast a name +that thou livest, and art dead.”</p> + +<p>The position of the army of Israel with reference to +the Philistines seems to have been very similar to what +it was afterwards when Goliath defied the army of the +living God. The Israelites could only look on, in +helpless inactivity. But just as the youthful spirit of +David was afterwards roused in these circumstances to +exertion, so on the present occasion was the youthful +<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> +spirit of Jonathan. It was not the first time that he +had attacked the garrison of the Philistines. (See xiii. 3.) +But what he did on the former occasion seems to have +been under more equal conditions than the seemingly +desperate enterprise to which he betook himself now. +A project of unprecedented daring came into his mind. +He took counsel with no one about it. He breathed +nothing of it to his father. A single confidant and companion +was all that he thought of—his armour-bearer, +or aide-de-camp. And even him he did not so much +consult as attach. “Come,” said he, “and let us go over +unto the garrison of these uncircumcised; it may be +that the Lord will work for us; for there is no restraint +by the Lord to save by many or by few.” No words +are needed to show the daring character of this project. +The physical effort to climb on hands and feet up a +precipitous rock was itself most difficult and perilous, +possible only to boys, light and lithe of form, and well +accustomed to it; and if the garrison observed them +and chose to oppose them, a single stone hurled from +above would stretch them, crushed and helpless, on the +valley below. But suppose they succeeded, what were +a couple of young men to do when confronted with a +whole garrison? Or even if the garrison should be +overpowered, how were they to deal with the Philistine +host, that lay encamped at no great distance, or at +most were scattered here and there over the country, +and would soon assemble? In every point of view +save one, the enterprise seemed utterly desperate. But +that exception was a very important one. The one +point of view in which there was the faintest possibility +of success was, that the Lord God might favour the +enterprise. The God of their fathers might work for +them, and if He did so, there was no restraint with Him +<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> +to work by many or by few. Had He not worked by +Ehud alone to deliver their fathers from the Moabites? +Had he not worked by Shamgar alone, when with his +ox goad he slew six hundred Philistines? Had he not +worked by Samson alone in all his wonderful exploits? +Might he not work that day by Jonathan and his +armour-bearer, and, after all, only produce a new chapter +in that history which had already shown so many +wonderful interpositions? Jonathan’s mind was possessed +by the idea. After all, if he failed, he could but +lose his life. And was not that worth risking when +success, if it were vouchsafed, might rescue his country +from degradation and destruction, and fill the despairing +hearts of his countrymen with emotions of joy and +triumph like those which animated their fathers when +on the shores of Sinai they beheld the horse and his +rider cast into the sea?</p> + +<p>It is this working of faith that must be regarded +as the most characteristic feature of the attempt of +Jonathan. He showed himself one of the noble heroes +of faith, not unworthy to be enrolled in the glorious +record of the eleventh chapter of the Hebrews. He +showed himself pre-eminent for the very quality in which +his father had proved deficient. Though the earnest +lessons of Samuel had been lost on the father, they had +been blessed to the son. The seed that in the one case +fell on stony places fell in the other on good ground. +While Samuel was doubtless disconsolate at the failure +of his work with Saul, he was succeeding right well, +unknown perhaps to himself, with the youth that said +little but thought much. While in spirit perhaps he +was uttering words like Isaiah’s, “Then said I, I have +laboured in vain; I have spent my strength for nought +and in vain,” God was using him in a way that might +<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> +well have led him to add, “Yet surely my judgment +is with the Lord, and my work with my God.” And +what encouragement is here for every Christian worker! +Don’t despond when you seem to fail in your first and +most direct endeavour. In some quiet but thinking +little boy or girl in that family circle, your words are +greatly regarded. And just because that young mind +sees, and seeing wonders, that father or mother is so +little moved by what you say, it is the more impressed. +If the father or the mother were manifestly to take the +matter up, the child might dismiss it, as no concern of +his. But just because father or mother is not taking it +up, the child cannot get rid of it. “Yes, there <i>is</i> an +eternity, and we ought all to be preparing for it. Sin +is the soul’s ruin, and unless we get a Saviour, we are +lost, Jesus <i>did</i> come into the world to save sinners; +must we not go to Him? Yes, we must be born again. +Lord Jesus, forgive us, help us, save us!” Thus it +is that things hid from the wise and prudent are often +revealed to babes; and thus it is that out of the mouth +of babes and sucklings God perfects praise.</p> + +<p>But Jonathan’s faith in God was called to manifest +itself in a way very different from that in which the +faith of most young persons has to be exercised now. +Faith led Jonathan to seize sword and spear, and hurry +out to an enterprise in which he could only succeed by +risking his own life and destroying the lives of others. +We are thus brought face to face with a strange but +fascinating development of the religious spirit—military +faith. The subject has received a new and wonderful +illustration in our day in the character and career +of that great Christian hero General Gordon. In the +career of Gordon, we see faith contributing an element +of power, an element of daring, and an element of +<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> +security and success to a soldier, which can come from +no other source. No one imagines that without his +faith Gordon would have been what he was or could +have done what he did. It is little to say that faith +raised him high above all ordinary fears, or that it made +him ready at any moment to risk, and if need be, to +sacrifice his life. It did a great deal more. It gave +him a conviction that he was an instrument in God’s +hands, and that when he was moved to undertake anything +as being God’s will, he would be carried through +all difficulties, enabled to surmount all opposition, and +to carry the point in face of the most tremendous odds. +And to a great extent the result verified the belief. +If Gordon could not be said to work miracles, he +achieved results that even miracles could hardly have +surpassed. If he failed in the last and greatest hazard +of his life, he only showed that after much success one +may come to believe too readily in one’s inspiration; +one may mistake the voice of one’s own feeling for the +unfailing assurance of God. But that there is a great +amount of reality in that faith which hears God calling +one as if with audible voice, and goes forth to the most +difficult enterprises in the full trust of Divine protection +and aid, is surely a lesson which lies on the very +surface of the life of Gordon, and such other lives of +the same kind as Scripture shows us, as well as the +lives of those military heroes of whom we will speak +afterwards, whose battle has been not with flesh and +blood, but with the ignorance and the vice and the +disorder of the world.</p> + +<p>One is almost disposed to envy Jonathan, with his +whole powers of mind and body knit up to the pitch +of firmest and most dauntless resolution, under the +inspiration that moved him to this apparently desperate +<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> +enterprise. All the world would have rushed to stop +him, insanely throwing away his life, without the faintest +chance of escape. But a voice spoke firmly in his bosom,—I +am not throwing away my life. And Jonathan did +not want certain tokens of encouragement. It was +something that his armour-bearer neither flinched nor +remonstrated. But that was not all. To encourage +himself and to encourage his companion, he fixed on +what might be considered a token for them to persevere +in one alternative, and desist in another. The token +was, that if, on observing their attempt, the Philistines +in the garrison should defy them, should bid them tarry +till they came to them, that would be a sign that they +ought to return. But if they should say, “Come up +to us,” that would be a proof that they ought to +persevere. Was this a mere arbitrary token, without +anything reasonable underlying it? It does not seem to +have been so. In the one case, the words of the Philistines +would bear a hostile meaning, denoting that +violence would be used against them; in the other case +they would denote that the Philistines were prepared to +treat them peaceably, under the idea perhaps that they +were tired of skulking and, like other Hebrews (ver. 21), +wishing to surrender to the enemy. In this latter +case, they would be able to make good their position +on the rock, and the enemy would not suspect their +real errand till they were ready to begin their work. It +turned out that their reception was in the latter fashion. +Whether in the way of friendly banter or otherwise, the +garrison, on perceiving them, invited them to come up, +and they would “show them a thing.” Greatly encouraged +by the sign, they clambered up on hands +and feet till they gained the top of the rock. Then, +when nothing of the kind was expected, they fell on +<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span> +the garrison and began to kill. So sudden and unexpected +an onslaught threw the garrison into a panic. +Their arms perhaps were not at hand, and for anything +they knew, a whole host of Hebrews might be hastening +after their leaders to complete the work of slaughter. +In this way, nearly twenty Philistines fell in half an +acre of ground. The rest of the garrison taking to +flight seems to have spread a panic among the host. +Confusion and terror prevailed on every side. Every +man’s sword was against his fellow. “There was +trembling in the host, in the field, and among the +people; the spoilers and the garrison, they also trembled, +and the earth quaked; so it was a very great trembling.” +Whether this implies that the terror and discomfiture +of the Philistines was increased by an earthquake, or +whether it means that there was so much motion and +commotion that the very earth seemed to quake, it is +not very easy to decide; but it shows how complete +was the discomfiture of the Philistines. Thus wonderfully +was Jonathan’s faith rewarded, and thus wonderfully, +too, was the unbelief of Saul rebuked.</p> + +<p>Seen from the watch-tower at Gibeah, the affair was +shrouded in mystery. It seemed as if the Philistine +troops were retreating, while no force was there to +make them retreat. When inquiry was made as to +who were absent, Jonathan and his armour-bearer alone +were missed. So perplexed was Saul, that, to understand +the position of affairs, he had called for Ahiah, +who had charge of the ark (the Septuagint reads, “the +ephod”), to consult the oracle. But before this could +be done, the condition of things became more plain. +The noise in the host of the Philistines went on +increasing, and when Saul and his soldiers came on +the spot, they found the Philistines, in their confusion, +<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> +slaughtering one another, amid all the signs of wild +discomfiture. Nothing loath, they joined in harassing +the retreating foe. And as the situation revealed itself +others hastened to take part in the fray. Those +Hebrews that had come for protection within the +Philistine lines now turned against them, all the more +heartily perhaps because, before that, they had had to +place their feelings so much under restraint. And the +Hebrews that lay hid in caves and thickets and pits, +when they saw what was going on, rushed forth +to join in the discomfiture of the Philistines. What +a contrast to the state of things that very morning—the +Israelites in helpless feebleness, looking with +despair on the Philistines as they lay in their stronghold +in all the pride of security, and scattered defiant +looks and scornful words among their foes; now the +Philistine garrison surprised, their camp forsaken, their +army scattered, and the only desire or purpose animating +the remnant being to escape at the top of their +speed from the land of Israel, and find shelter and +security in their native country. “So the Lord saved +Israel that day; and the battle passed over unto Beth-aven.”</p> + +<p>And thus the faith of Jonathan had a glorious +reward. The inspiration of faith vindicated itself, and +the noble self-devotion that had plunged into this otherwise +desperate enterprise, because there was no restraint +to the Lord to save by many or by few, led thus to +a triumph more speedy and more complete than even +Jonathan could have ventured to dream of. None of +the judges had wrought a more complete or satisfactory +deliverance; and even the crossing of the Red Sea +under Moses had not afforded a more glorious evidence +than this achievement of Jonathan’s of the power of +<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> +faith, or given more ample testimony to that principle +of the kingdom of God, which our Lord afterwards +enunciated, “If ye have faith as a grain of mustard +seed, ye shall say unto this mountain, Remove hence +unto yonder place; and it shall remove; and nothing +shall be impossible unto you.”</p> + +<p>This incident is full of lessons for modern times. +First, it shows what wide and important results may +come from <i>individual conviction</i>. When an individual +heart is moved by a strong conviction of duty, it may +be that God means through that one man’s conviction +to move the world. Modesty might lead a man to say, +I am but a unit; I have no influence; it will make very +little difference what I do with my conviction, whether +I cherish it or stifle it. Yet it may be of just worldwide +importance that you be faithful to it, and stand +by it steadfastly to the end. Did not the Reformation +begin through the steadfastness of Luther, the miner’s +son of Eisleben, to the voice that spoke out so loudly +to himself? Did not Carey lay the foundation of the +modern mission in India, because he could not get rid +of that verse of Scripture, “Go ye into all the world, +and preach the Gospel to every creature”? Did not +Livingstone persevere in the most dangerous, the most +desperate enterprise of our time, because he could not +quench the voice that called him to open up Africa or +perish? Or to go back to Scripture times. A Jewish +maiden at the court of the great king of Persia becomes +the saviour of her whole nation, because she feels that, +at the risk of her life, she must speak a word for them +to the king. Saul of Tarsus, after his conversion, +becomes impressed with the conviction that he must +preach the Gospel to the Gentiles, and through his +faithfulness to that conviction, he lays the foundation +<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> +of the whole European Church. Learn, my friends, +every one, from this, never to be faithless to any +conviction given to you, though, as far as you know, +it is given to you alone. Make very sure that it comes +from the God of truth. But don’t stifle it, under the +notion that you are too weak to bring anything out +of it. Don’t reason that if it were really from God, +it would be given to others too. Test it in every way +you can, to determine whether it be right. And if it +stands these tests, manfully give effect to it, for it may +bear seed that will spread over the globe.</p> + +<p>Second, this narrative shows what large results may +flow from <i>individual effort</i>. The idea may not have +occurred for the first time to some one; it may have +been derived by him from another; but it has commended +itself to him, it has been taken up by him, and +worked out by him to results of great magnitude and +importance. Pay a visit to the massive buildings +and well-ordered institutions of Kaiserswerth, learn its +ramifications all over the globe, and see what has come +of the individual efforts of Fliedner. Think how many +children have been rescued by Dr. Barnardo, how +many have been emigrated by Miss Macpherson, how +many souls have been impressed by Mr. Moody, how +many orphans have been cared for by Mr. Müller, +how many stricken ones have been relieved in the institutions +of John Bost. It is true, we are not promised +that every instance of individual effort will bring any +such harvest. It may be that we are to be content +with very limited results, and with the encomium +bestowed on the woman in the Gospel, “She hath done +what she could.” But it is also true that none of us +can tell what possibilities there are in individual effort. +We cannot tell but in our case the emblem of the +<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> +seventy-second Psalm may be verified, “There shall +be an handful of corn in the earth on the top of the +mountains; the fruit thereof shall shake like Lebanon, +and they of the city shall flourish like grass of the +earth.”</p> + +<p>Lastly, we may learn from this narrative that the +true secret of all spiritual success lies in our seeking +to be instruments in God’s hands, and in our lending +ourselves to Him, to do in us and by us whatever +is good in His sight. Thus it was eminently with +Jonathan. “It may be that the Lord will work for us; +for there is no restraint to the Lord to save by many +or by few.” It was not Jonathan that was to work +with some help from God; it was the Lord that was to +work by Jonathan. It was not Jonathan’s project that +was to be carried out; it was the Lord’s cause that +was to be advanced. Jonathan had no personal ends +in this matter. He was willing to give up his life, if +the Lord should require it. It is a like consecration +in all spiritual service that brings most blessing and +success. Men that have nothing of their own to gain +are the men who gain most. Men who sacrifice all +desire for personal honour are the men who are most +highly honoured. Men who make themselves of no +reputation are the men who gain the highest reputation. +Because Christ emptied Himself, and took on Him the +form of a servant, God highly exalted Him and gave +Him a name above every name. And those who are +like Christ in the mortifying of self become like Christ +also in the enjoyment of the reward. Such are the +rules of the kingdom of heaven. “He that loveth his +life shall lose it, and he that hateth his life in this +world shall keep it unto life eternal.” +</p> + +<div class="footnotes"> +<h3>FOOTNOTES:</h3> +<div class="footnote"> +<p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a> +“Tent Work in Palestine.”</p> +</div> +</div> + +<hr /> + +<p><span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span></p> + +<h2><a name="CHAPTER_XX" id="CHAPTER_XX"></a>CHAPTER XX.</h2> + +<h3>SAUL’S WILFULNESS.</h3> + +<h4><span class="smcap">1 Samuel</span> xiv. 24–52.</h4> + +<p>That Saul was now suffering in character under +the influence of the high position and great +power to which he had been raised, is only too apparent +from what is recorded in these verses. No +doubt he pays more respect than he has been used to +pay to the forms of religion. He enjoins a fast on his +people at a very inconvenient time, under the idea that +fasting is a proper religious act. He is concerned for +the trespass of the people in eating their food with the +blood. He builds the first altar he ever built to God. +He consults the oracle before he will commit himself +to the enterprise of pursuing the retreating enemy by +night. He is concerned to find the oracle dumb, and +tries to discover through whose sin it is so. For a +ceremonial offence, committed by Jonathan in ignorance, +he fancies that God’s displeasure has come down +on the people, and he not only insists that Jonathan +shall die for this offence, but confirms his decision by +a solemn oath, sworn in the name of God. All this +shows Saul plunging and floundering from one mistake +to another, and crowning his blunders by a proposal so +outrageous that the indignation of the people arrests +his purpose. The idea that the work of the day shall +<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span> +be wound up by the execution of the youth through +whom all the wonderful deliverance has come, and that +youth Saul’s own son, is one that could never have +entered into any but a distempered brain. Reason +seems to have begun to stagger on her throne; the sad +process has begun which in a more advanced stage +left Saul the prey of an evil spirit, and in its last and +most humiliating stage drove him to consult with the +witch of Endor.</p> + +<p>But how are we to explain his increase of religiousness +side by side with the advance of moral obliquity +and recklessness? Why should he be more careful in +the service of God while he becomes more imperious +in temper, more stubborn in will, and more regardless +of the obligations alike of king and father? The +explanation is not difficult to find. The expostulation +of Samuel had given him a fright. The announcement +that the kingdom would not be continued in his line, +and that God had found a worthier man to set over +His people Israel, had moved him to the quick. +There could be no doubt that Samuel was speaking the +truth. Saul had begun to disregard God’s will in his +public acts, and was now beginning to reap the penalty. +He felt that he must pay more attention to God’s will. +If he was not to lose everything, he must try to be +more religious. There is no sign of his feeling penitent +in heart. He is not concerned in spirit for his +unworthy behaviour toward God. He feels only that +his own interests as king are imperilled. It is this +selfish motive that makes him determine to be more +religious. The fast, and the consultation of the oracle, +and the altar, and the oath that Jonathan shall die, +have all their origin in this frightened, selfish feeling. +And hence, in their very nature and circumstances, his +<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> +religious acts are unsuitable and unseemly. In place +of making things better by such services, he makes +them worse; no peace of God falls like dew on his soul; +no joy is diffused throughout his army; discontent +reaches a climax when the death of Jonathan is called +for; and tranquillity is restored only by the rebellion +of the people, rescuing their youthful prince and hero.</p> + +<p>Alas, how common has this spirit been in the history +of the world! What awful tragedies has it led to, +what slaughter of heretics, what frightful excesses disgraceful +to kings, what outrages on the common feelings +of humanity! Louis XIV. has led a most wicked +and profligate life, and he has ever and anon qualms +that threaten him with the wrath of God. To avert +that wrath, he must be more attentive to his religious +duties. He must show more favour to the Church, +exalt her dignitaries to greater honour, endow her +orders and foundations with greater wealth. But that +is not all. He must use all the arms and resources of +his kingdom for ridding the Church of her enemies. +For twenty years he must harass the Protestants with +every kind of vexatious interference, shutting up their +churches on frivolous pretexts, compelling them to bury +their dead by night, forbidding the singing of psalms in +worship, subjecting them to great injustice in their civil +capacity, and at last, by the revocation of the edict +that gave them toleration, sweeping them from the +kingdom in hundreds of thousands, till hardly a Protestant +is left behind. What the magnificent monarch +did on a large scale, millions of obscurer men have done +on a small. It is a sad truth that terror and selfishness +have been at the foundation of a great deal of that +which passes current as religion. Prayers and penances +and vows and charities in cases without number have +<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> +been little better than premiums of insurance, designed +to save the soul from punishment and pain. Nor have +these acts been confined to that Church which, more +than any other, has encouraged men to look for saving +benefit to the merit of their own works. Many a +Protestant, roused by his conscience into a state of +fright, has resolved to be more attentive to the duties +of religion. He will read his Bible more; he will pray +more; he will give more; he will go to church more. +Alas, the spring of all this is found in no humiliation +for sin before God, no grief at having offended the +Father, no humble desire to be renewed in heart and +conformed to the image of the First-born! And the +consequence is, as in the case of Saul, that things go, +not from bad to better, but from bad to worse. There +is no peace of God that passeth all understanding; +there is no general rectification of the disordered +faculties of the soul; there is no token of heavenly +blessing, blessing to the man himself and blessing to +those about him. A more fiery element seems to come +into his temper; a more bitter tone pervades his life. +To himself it feels as if there were no good in trying +to be better; to the world it appears as if religion put +more of the devil into him. But it is all because what +he calls religion is no religion; it is the selfish bargain-making +spirit, which aims no higher than deliverance +from pain; it is not the noble exercise of the soul, +prostrated by the sense of guilt, and helpless through +consciousness of weakness, lifting up its eyes to the +hills whence cometh its help, and rejoicing in the grace +that freely pardons all its sin through the blood of +Christ, and in the gift of the Holy Spirit that renews +and sanctifies the soul.</p> + +<p>The first thing that Saul does, in the exercise of this +<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> +selfish spirit, is to impose on the people an obligation +to fast until the day be over. Any one may see that +to compel fasting under such circumstances was alike +cruel and unwise. To fast in the solitude of one’s +chamber, where there is no extra wear and tear of the +bodily organs, and therefore no special need for +recruiting them, is comparatively safe and easy. But +to fast amid the struggles of battle or the hurry of a +pursuit; to fast under the burning sun and that strain +of the system which brings the keenest thirst; to fast +under exertions that rapidly exhaust the thews and +sinews, and call for a renewal of their tissues—to fast +in circumstances like these involves an amount of +suffering which it is not easy to estimate. It was cruel +in Saul to impose a fast at such a time, all the more +that, being commander-in-chief of the army, it was his +duty to do his utmost for the comfort of his soldiers. +But it was unwise as well as cruel; with energies +impaired by fasting, they could not continue the pursuit +nor make the victory so telling. Perhaps he was +under the influence of the delusion that the more +painful a religious service is, the more is it acceptable +to God. That idea of penance does find a place in our +natural notions of religion. Saul, as we have seen, +grew up with little acquaintance with religious persons +and little knowledge of Divine things; and now that +perforce he is constrained to attend to them, it is no +wonder if he falls into many a serious error. For he +probably had no idea of that great rule of God’s +kingdom, “I will have mercy, and not sacrifice.”</p> + +<p>The folly of Saul’s order became apparent when the +army came to a wood, where, as is common enough in +the country, a stream of wild honey poured out, probably +from the trunk of a hollow tree. Stretching out his +<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> +rod or spear, Jonathan fixed it in a piece of the comb, +which he transferred with his hand to his mouth. +Immediately “his eyes were enlightened;” the dull +feeling which settles on the eyes amid fatigue and +hunger disappeared; and with the return of clear +vision to his eyes, there would come a restoration of +vigour to his whole frame. When told for the first +time of the order which his father had given, he showed +no regret at having broken it, but openly expressed his +displeasure at its having ever been imposed. “Then +said Jonathan, My father hath troubled the land. See, +I pray you, how mine eyes have been enlightened, +because I tasted a little of this honey. How much +more if haply the people had eaten freely to-day of +the spoil of their enemies which they found! for had +there not been a much greater slaughter among the +Philistines?” We must bear in mind that Jonathan +was a true man of God. He had set out that morning +in his wonderful exploit in the true spirit of faith and +full consecration to God. He was in far nearer fellowship +with God than his father, and yet so far from +approving of the religious order to fast which his +father had given, he regards it with displeasure and +distrust. Godly men will sometimes be found less +outwardly religious than some other men, and will +greatly shock them by being so. The godly man has +an unction from the Holy One to understand His +will; he goes straight to the Lord’s business; like our +blessed Lord, he finishes the work given him to do; +while the merely religious man is often so occupied +with his forms, that, like the Pharisees, he neglects the +structure for which forms are but the scaffolding; in +paying his tithes of mint, anise, and cummin, he omits +the weightier matters—justice, mercy, and truth.</p> + +<p><span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> +But the evil caused by Saul’s injudicious fast was +not yet over. The obligation to fast lasted only till +sunset, and when the day was ended, the people, faint +and ravenous, flew upon the spoil—sheep, oxen, +and calves—and devoured them on the spot, without +taking time or pains to sever the blood from the flesh. +To remedy this, Saul had a great stone placed beside +him, and ordered the people to bring every man his ox +or his sheep, and slay them on that stone, that he +might see that the blood was properly drained from the +flesh. Then we gather from the marginal reading of +ver. 35 that he was proceeding to erect with the stone +an altar to God, but that he did not carry this purpose +completely into effect, because he determined to continue +the pursuit of the Philistines. He saw how much +recruited his troops were by their food, and he therefore +determined to make a new assault. If it had not been +for the unwise order to fast given early in the day, if +the people had been at liberty to help themselves to the +honey as they passed it, or to such other refreshments +as they found in their way, they would have been some +hours earlier in this pursuit, and it would have been so +much the more effectual.</p> + +<p>It would seem, however, that the priest who was in +attendance on Saul was somewhat alarmed at the +abrupt and rather reckless way in which the king +was making his plans and giving his orders. “Let us +draw near hither unto God,” said he. Counsel was +accordingly asked of God whether Saul should go down +after the Philistines and whether God would deliver +them into the hand of Israel. But to this inquiry no +answer was given. It was natural to infer that some +sin had separated between God and Saul, some iniquity +had caused God to hide His face from him. Here was +<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> +a state of things that might well make Saul pause and +examine himself. Had he done so in an honest spirit, +he could hardly have failed to find out what was wrong. +God had given a wonderful deliverance that day through +Jonathan. Jonathan was as remarkable for the power +of faith as Saul for the want of it. Jonathan had been +wonderfully blessed that day, but now that Saul, through +the priest, sought to have a communication with God, +none was given. Might he not have seen that the real +cause of this was that Saul wanted what Jonathan +possessed? Besides, was Saul doing justice to Jonathan +in taking the enterprise out of his hands? If +Jonathan began it, was he not entitled to finish it? +Would not Saul have been doing a thing alike generous +and just had he stood aside at this time, and called on +Jonathan to complete the work of the day? If the +king of England was justified in not going to the help +of the Black Prince, serious though his danger was, but +leaving him to extricate himself, and thus enjoy the +whole credit of his valour, might not Saul have let his +son end the enterprise which he had so auspiciously +begun? In these two facts, in the difference between +him and Jonathan as to the spirit of faith, and in the +way in which Saul displaced the man whom God so +signally countenanced in the morning, the king of +Israel might have found the cause of the silence of the +oracle. And the right thing for him would have been +to confess his error, stand aside, and call on Jonathan +to continue the pursuit and, if possible, exterminate +the foe.</p> + +<p>But Saul took a different course. He had recourse +to the lot, to determine the guilty party. Now, it does +not appear that even the king of Israel, with the priest +at his side, was entitled to resort to the lot to ascertain +<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span> +the mind of God except in cases where all natural +means of discovering it confessedly failed. But we +have just seen that in this case the natural means had +not failed. Therefore there was no obligation on God +to order the lot supernaturally so as to bring out the +truth. In point of fact, the process ended so as to +point to the very last man in all the army to whom +blame was due. It was, as mathematicians say, a +<i>reductio ad absurdum</i>. It is a proof that an instrument +is out of order if it brings out a result positively +ludicrous. If near the equator an instrument gives the +latitude of the polar circle, it is a proof that it is not +working rightly. When the lot pointed to Jonathan, +it was a proof that it was not working rightly. Any +man might have seen this. And Saul ought to have +seen it. And he ought to have confessed that he was +entirely out of his reckoning. Frankly and cordially +he should have taken the blame on himself, and at once +exonerated his noble son.</p> + +<p>But Saul was in no mood to take the blame on +himself. Nor had he moral sagacity enough to see +what an outrage it would be to lay the blame on +Jonathan. Assuming that he was guilty, he asked him +what he had done. He had done nothing but eat a +little honey, not having heard the king’s order to +abstain. The justification was complete. At worst, it +was but a ceremonial offence, but to Jonathan it was +not even that. But Saul was too obstinate to admit +the plea. By a new oath, he devoted his son to +death. Nothing could show more clearly the deplorable +state of his mind. In the eye of reason and of justice, +Jonathan had committed no offence. He had given +signal evidence of the possession in a remarkable degree +of the favour of God. He had laid the nation under +<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> +inconceivable obligations. All these pleas were for +him; and surely in the king’s breast a voice might +have been heard pleading, Your son, your first-born, +“the beginning of your strength, the excellency of +dignity, and the excellency of power”! Is it possible +that this voice was silenced by jealousy, jealousy of his +own son, like his after-jealousy of David? What kind +of heart could this Saul have had when in such circumstances +he could deliberately say, “God do so, and +more also, for thou shalt surely die, Jonathan”?</p> + +<p>But “the Divine right of kings to govern wrong” is +not altogether without check. A temporary revolution +saved Jonathan. It was one good effect of excitement. +In calmer circumstances, the people might have been too +terrified to interfere. But now they were excited—excited +by their victory, excited by their fast followed +by their meal, and excited by the terror of harm befalling +Jonathan. They had far clearer and more +correct apprehension of the whole circumstances than +the king had. It is especially to be noted that they +laid great emphasis on the fact that that day God had +worked by Jonathan, and Jonathan had worked with +God. This made the great difference between him and +Saul. “As the Lord liveth, there shall not one hair of +his head fall to the ground; for he hath wrought with +God this day. So the people rescued Jonathan, that he +died not.”</p> + +<p>The opportunity of inflicting further damage on the +Philistines at this time was thus lost through the moral +obtuseness, recklessness, and obstinacy of Saul. But +in many a future campaign Saul as a warrior rendered +great service to the kingdom. He fought against all +his enemies on every side. On the east, the Moabites, +the Ammonites, and the Edomites had to be dealt with; +<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> +on the north, the kings of Zobah; on the south, the +Amalekites; and on the west, the Philistines. These +campaigns are briefly stated, but we may easily see +how much of hard military work is implied in connection +with each. We may understand, too, with what +honesty David, in his elegy over Saul and Jonathan, +might commemorate their warlike prowess: “From the +blood of the slain, from the fat of the mighty, the bow +of Jonathan turned not back, and the sword of Saul +returned not empty.” Whether these military expeditions +were conducted in a better spirit than Saul +shows in this chapter we cannot tell. Whether further +proofs were given of God’s presence with Jonathan +as contrasted with his absence from Saul we do not +know. It does not appear that there was any essential +improvement in Saul. But when Jonathan again +emerges from the obscurity of history, and is seen in a +clear and definite light, his character is singularly attractive—one +of the purest and brightest in the whole +field of Scripture.</p> + +<p>Evidently the military spirit ruled in Saul, but it did +not bring peace nor blessing to the kingdom. “He +gathered an host,” surrounded himself with a standing +army, so as to be ready and have an excuse for any +expedition that he wished to undertake. After a brief +notice of Saul’s family, the chapter ends by telling us +that “there was sore war against the Philistines all the +days of Saul; and when Saul saw any strong man or +any valiant man, he took him unto him.” The Philistines +were far from being permanently subdued; there +were not even intervals of peace between the two +countries. There was bitter war, an open sore, +perpetually bleeding, a terror on every side, never removed. +How different it might have been had that +<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> +one day been better spent! how different it would +certainly have been had Saul been a man after God’s +own heart! One day’s misdeeds may bring a whole +generation of sorrow, for “one sinner destroyeth +much good.” Once off the right rail, Saul never got +on it again; rash and restless, he doubtless involved +his people in many a disaster, fulfilling all that Samuel +had said about <i>taking</i> from the people, fulfilling but +little that the people had hoped concerning deliverance +from the hand of the Philistines.</p> + +<p>Who does not see what a fearful thing it is to leave +God and His ways, and give one’s self up to the +impulses of one’s own heart? Fearful for even the +humblest of us, but infinitely fearful for one of great resources +and influence, with a whole people under him! +How beautiful some prayers in the Psalms sound after +we have been contemplating the wild career of Saul! +“Show me Thy ways, O Lord; teach me in Thy paths. +Lead me in Thy truth and teach me, for Thou art the +God of my salvation; on Thee do I wait all the day.” +“Oh that my ways were directed to keep Thy statutes! +Then shall I not be ashamed, when I have respect unto +all Thy commandments.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span></p> + +<h2><a name="CHAPTER_XXI" id="CHAPTER_XXI"></a>CHAPTER XXI.</h2> + +<h3>THE FINAL REJECTION OF SAUL.</h3> + +<h4><span class="smcap">1 Samuel</span> xv.</h4> + +<p>Here we find the second portion of God’s indictment +against Saul, and the reason for his final +rejection from the office to which he had been raised. +There is no real ground for the assertion of some critics +that in this book we have two accounts of Saul’s rejection, +contradictory one of the other, because a different +ground is asserted for it in the one case from that +assigned in the other. The first rejection (1 Sam. xiii. +13, 14) was the rejection of his house as the permanent +dynasty of Israel, but it did not imply either +that Saul was to cease to reign, or that God was to +withdraw all countenance and co-operation with him as +king. The rejection we read of in the present chapter +goes further than the first. It does not indeed imply +that Saul would cease to reign, but it does imply that +God would no longer countenance him as king, would +no longer make him his instrument of deliverance +and blessing to Israel, but would leave him to the +miserable feeling that he was reigning without authority. +More than that, as we know from the sequel, it implied +that God was about to bring his successor forward, and +thereby exhibit both to him and to the nation the evidence +of his degradation and rejection. It is likely that +<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span> +the transactions of this chapter occurred when Saul’s +reign was far advanced. If he had not been guilty of +fresh disregard of God’s will, though David would still +have been his successor, he would have been spared +the shame and misery of going out and in before his +people like one who bore the mark of Cain, the visible +expression of the Divine displeasure.</p> + +<p>Throughout the whole of this chapter, God appears +in that more stern and rigorous aspect of His character +which is not agreeable to the natural heart of man. +Judgment, we are told, is His strange work; it is not +what He delights in; but it is a work which He cannot +fail to perform when the necessity for it arises. There +is a gospel which is often preached in our day that +divests God wholly of the rigid, judicial character; it +clothes Him with no attributes but those of kindness +and love; it presents Him in a countenance ever smiling, +never stern. It maintains that the great work of +Christ in the world was to reveal this paternal aspect of +God’s character, to convince men of His fatherly feelings +towards them, and to divest their minds of all +those conceptions of indignation and wrath with which +our minds are apt to clothe Him, and which the +theologies of men are so ready to foster. But this is a +gospel that says, Peace! peace! when there is no peace. +The Gospel of Jesus Christ does indeed reveal, and +reveal very beautifully, the paternal character of God; +but it reveals at the same time that judicial character +which insists on the execution of His law. That God +will execute wrath on the impenitent and unbelieving is +just as much a feature of the Gospel as that He will +bestow all the blessings of salvation and eternal life on +them that believe. What the Gospel reveals respecting +the sterner, the judicial, aspect of God’s character is, +<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> +that there is no bitterness in His anger against sinners; +there is nothing in God’s breast of that irritation and +impatience which men are so apt to show when their +fellow-men have offended them; God’s anger is just. +The calm, settled opposition of His nature to sin is +the feeling that dictates the sentence “The soul that +sinneth, it shall die.” The Gospel is indeed a glorious +manifestation of the love and grace of God for sinners, +but it is not an indiscriminate assurance of grace for all +sinners; it is an offer of grace to all who believe on +God’s Son, but it is an essential article of the Gospel +that without faith in Christ the saving love and grace +of God cannot be known. Instead of reducing the +character of God to mere good-nature, the Gospel +brings His righteousness more prominently forward +than ever; instead of smoothing the doom of the impenitent, +it deepens their guilt, and it magnifies their +condemnation. Yes, my friends, and it is most wholesome +for us all to look at times steadily in the face +this solemn attribute of God, as the Avenger of the +impenitent. It shows us that sin is not a thing to be +trifled with. It shows us that God’s will is not a thing +to be despised. There are just two alternatives for +thee, O sinner, who art not making God’s will the rule +of thy life. Repent, believe, and be forgiven; continue +to sin, and be lost for ever.</p> + +<p>The transaction in connection with which Saul was +guilty of a fresh disregard of God’s will was an expedition +which was appointed for him against the Amalekites. +This people had been guilty of some very +atrocious treatment of Israel in the wilderness of Sinai, +the details of which are not given. Nations having a +corporate life, when they continue to manifest the +spirit of preceding generations, are held responsible +<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> +for their actions, and liable to the penalty. Saul was +sent to inflict on Amalek the retribution that had been +due so long for his perfidious treatment of Israel on the +way to Canaan. In the narrative, various places are +mentioned as being in the Amalekite territory, but +their exact sites are not known; and indeed this matters +little, all that it is important to know being that the +Amalekites were mainly a nomadic people, occupying +the fringe between Canaan and the desert on the south +border of Palestine, and doubtless subsisting to a large +extent on the prey secured by them when they made +forays into the territories of Israel. Saul gathered a +great army to compass the destruction of this bitter +and hostile people.</p> + +<p>In reading of the instructions he received to +exterminate them, to “slay both man and woman, +infant and suckling, ox and sheep, camel and ass,” we +shudder to think of the fearful massacre which this +involved. It was an order similar to that which the +Israelites received to exterminate the inhabitants of +Canaan, or that to destroy the Midianites, during the +lifetime of Moses. Though it seems very horrible to +us in whose eyes human life has become very sacred, +it probably excited little feeling of the kind in the +breasts of the Israelites, accustomed as they were, and +as all Eastern nations were, to think very little of human +life, and to witness wholesale slaughter with little +emotion. But there is one thing in the order that we +must not overlook, because it gave a complexion to +the transaction quite different from that of ordinary +massacres. That circumstance was, that the prey was +to be destroyed as well as the people. In the case of +an ordinary massacre, the conquering people abandon +themselves to the licence of their passions, and hasten +<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> +to enrich themselves by appropriating everything +of value on which they can lay their hands. In the +case of the Israelites, there was to be nothing of the +kind. They were to destroy the prey just as thoroughly +as they were to destroy the people. They were to +enrich themselves in nothing. Now, this was a most +important modification of the current practice in such +things. But for this restriction, the extermination +of the Amalekites would have been a wild carnival of +selfish passion. The restriction appointed to Saul, like +that which Joshua had imposed at Jericho, bound the +people to the most rigid self-restraint, under circumstances +when self-restraint was extremely difficult. +The extermination was to be carried into effect with all +the solemnity of a judicial execution, and the soldiers +were to have no benefit from it whatever, any more +than the jailer or the hangman can have benefit from +the execution of some wretched murderer.</p> + +<p>Now, let it be observed that it was in entirely +disregarding this restriction that a chief part of Saul’s +disobedience lay. “Saul and the people spared Agag, +and the best of the sheep, and of the oxen, and of the +fatlings and the lambs, and all that was good, and +would not utterly destroy them; but everything that +was vile and refuse, that they destroyed utterly.” The +sparing of King Agag seems to have been a piece +of vanity with Saul, for a conqueror returning home +with a royal prisoner was greatly thought of in those +Eastern lands. But the sparing of the prey was a +matter of pure greed. Observe how the character +of the transaction was wholly changed by this circumstance. +Instead of wearing the aspect of a solemn +retribution on a sinful nation, on a people laden with +iniquity, all the more impressive because the ministers +<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span> +of God’s vengeance abstained from appropriating a +vestige of the property, but consigned the whole, like a +plague-stricken mass, too polluted to be touched, to the +furnace of destruction—instead of this, it just appeared +like an ordinary unprincipled foray, in which +the victorious party slew the other, mainly to get them +out of the way and enable them without opposition to +appropriate their goods. It was this consideration that +made the offence of Saul so serious, that made his +breach of the Divine order so guilty. Had he no +knowledge of the history of his people? Did he not +remember what had happened at Jericho in the days of +Joshua, when Achan stole the wedge of gold and the +Babylonian garment, and, in spite of the fact that the +rest of the people had behaved well and that God’s +purpose in the main was amply carried out, Achan and +all his family were judicially stoned to death? How +could Saul expect that such a flagrant violation of the +Divine command in the case of the Amalekites, +perpetrated not on the sly by a single individual, but +openly by the king and all the people, could escape the +retribution of God?</p> + +<p>Such then was Saul’s conduct in the affair of +Amalek. The next incident in the narrative is the +communication that took place regarding it between the +Lord and Samuel. Speaking after the manner of men, +God said, It repented Him that He had set up Saul to +be king. That these words are not to be explained in +a strictly literal sense is evident from what is said in +ver. 29: “The strength of Israel will not lie nor +repent, for He is not a man that He should repent.” +The intimation to Samuel was equivalent to this: that +God was now done with Saul. He had been weighed +in the balances and found wanting. He had had +<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span> +his time of probation, and he had failed. He was +joined to his idols, and must now be let alone. This +last and very flagrant act of disobedience settled the +matter. “My Spirit shall not always strive with +man.”</p> + +<p>How did Samuel receive the announcement? “It +grieved Samuel, and he cried to the Lord all night.” +It is the same word as is translated in Jonah, “It displeased +Jonah.” But there is nothing to show that +Samuel was displeased with God. The whole transaction +was disappointing, worrying, heart-breaking. +Doubtless he had a certain liking for Saul. He admired +his splendid figure and many fine kingly qualities. It +was a terrible struggle to give him up. The Divine +announcement threw his mind into a tumult. All night +he cried unto the Lord. Doubtless his cry was somewhat +similar to our Lord’s cry in Gethsemane, “If it be +possible, let this cup pass.” If it be possible, recover +Saul. And observe, Samuel had good cause to raise +this cry on account of the man who would naturally have +been Saul’s successor. He must have had great complacency +in Jonathan. If Saul was to be set aside, why +should not Jonathan have the crown? On whose head +would it sit more gracefully? In whose hand would +the sceptre be held more suitably? But even this plea +would not avail. It was God’s purpose to mark the +offence of Saul with a deeper stigma, and attach to it in +the mind of the nation a more conspicuous brand, by +cutting off his whole family and transferring the crown +to a quite different line. It took the whole night to +reconcile Samuel to the Divine sentence. How very +deeply and tenderly must this man’s heart have been +moved by regard for Saul and for the people! In the +morning, his soul seems to have returned to its quiet +<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> +rest. His mood seems now to have been, “Not my +will but Thine be done!”</p> + +<p>Next comes the meeting of Saul and Samuel. Samuel +seems to have expected to meet Saul at Carmel—the +Carmel of Nabal (chap. xxv. 2)—but, perhaps on +purpose to avoid him, Saul hastened to Gilgal. And +when they met there, Saul, with no little audacity, claimed +to have performed the commandment of the Lord. That +this plea was not advanced in simple ignorance, as some +have thought, is plain enough from Samuel’s reception +of it and his rebuke. “What meaneth this bleating +of sheep in mine ears and the lowing of the oxen in +my ears?” Facts are stubborn things, and they make +quick work of sophistry. Oh, says Saul, these are +brought as a sacrifice to the Lord thy God; they are an +extra proof of my loyalty to Him. Saul, Saul, is it not +enough that thou didst allow the selfish greed whether +of thyself or of thy people to overbear the Divine +command? Must thou add the sin of hypocrisy, +and pretend that it was a pious act? And dost thou +imagine that in so doing thou canst impose either on +Samuel, or on God? O sinners, you <i>do</i> miscalculate +fearfully when you give to God’s servants such false +explanations of your sins! How long, think you, will +the flimsy material hold out? In the case of Saul, it +did not even enable him to turn the corner. It brought +out a fact which he must have trembled to hear: that +Samuel had had a communication about him from God +the very night before, and that God had spoken very +plainly about him. And what had God said? God had +proceeded on the fact that Saul had disobeyed his voice, +and had flown upon the spoil to preserve what God +had commanded him to destroy. “Nay,” says Saul, “it +was not I that did that, but the people, and they did it +<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> +to sacrifice to the Lord thy God in Gilgal.” The excuse +hardly needed to be exposed. Why did you let the +people do so? Why did you not fulfil God’s command +as faithfully as Joshua did at Jericho? Why did you +allow yourself, or the people either, to tamper with the +clear orders given you by your King and theirs? +“Behold, to obey is better than sacrifice, and to hearken +than the fat of rams.” Moral conduct is more than +ceremonial form. “Because thou hast rejected the +word of the Lord, He also hath rejected thee from +being king.”</p> + +<p>This terrible word pierces Saul to the quick. He is +thoroughly alarmed. He makes acknowledgment of his +sin in so far as he had feared the people and obeyed +their words. He entreats Samuel to forgive him and +turn again with him that he may worship God. He +shows no evidence of true, heartfelt repentance. And +Samuel refuses to return with him, and refuses to +identify himself with one whom God hath rejected from +being king. But Saul is deeply in earnest. He tries +to detain Samuel by force. He takes hold of his +mantle, and holds it so firmly that it rends. It is a +symbol, says Samuel, of the rending of the kingdom +of Israel from thee this day, to be given by God to a +neighbour of thine that is better than thou. And this +is God’s irreversible sentence. Your day of grace is +expired, and the Divine sentence is beyond recall. One +more appeal does Saul make to Samuel. Again he +owns his sin, but the request he makes shows clearly +that what he is most anxious about is that he should +not appear dishonoured before the people. It is his +own reputation that concerns him. “Honour me now, +I pray thee, before the elders of my people and before +Israel, and turn again with me, that I may worship the +<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span> +Lord thy God.” Samuel yields. The abject wretchedness +of the man seems to have touched him. But it +is not said that Samuel worshipped with him. Samuel +would no doubt continue firm to his purpose not to +identify himself with Saul as king, or give him any +moral support in his attitude of disobedience. So far +from that, Samuel openly superseded him in dealing +with Agag; he went out of his way, and did an +act which could not but appear a frightful one for a +venerable prophet of the Lord. It is the voice of the +real king that sounds in the command, “Bring ye +hither to me Agag, the king of the Amalekites.” We +seem to see the royal prisoner advancing cringingly +before that imperial figure, in whose eye there is a look, +and in whose face and figure there is a determination, +that may well make him quail. “Surely,” says Agag, +imploringly, “the bitterness of death is past.” Spared +by the king, I am not to fare worse from the prophet. +Samuel knew him a merciless destroyer. “As thy +sword hath made women childless, so shall thy mother +be childless among women.” And Samuel hewed Agag +in pieces before the Lord in Gilgal. “Cursed be he +that doeth the work of God deceitfully, and cursed be +he that withholdeth his sword from shedding of blood.” +It is a scene of terror. The swift retribution executed +on the one king was but the sign of the slower retribution +pronounced upon the other. In the one case the +doom was rapid; in the other it was deferred; in both it +was sure. And have we not here a sad picture of that +retribution which is sure to come on the impenitent +sinner, and in the procedure of Samuel a foreshadowing +of Him who cometh from Edom, with dyed garments +from Bozrah, who will one day speak to His enemies +in His wrath and vex them in His hot displeasure? +<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span> +Have we not here a foretaste of the opening of the sixth +seal, when the kings of the earth, and the great men, +and the rich men, and the chief captains, and the mighty +men, shall say to the mountains and rocks, Fall on us, +and hide us from the face of Him that sitteth on the +throne, and from the wrath of the Lamb: <i>“for the great +day of His wrath is come; and who shall be able to +stand”?</i></p> + +<p>And oh! how little in that day will those plausible +excuses avail with which men try to cover their sins +to themselves, and it may be to others. How will +the hail sweep away the refuges of lies! How will the +real character of men’s hearts, the true tenor of their +lives, in respect they have set aside God’s will and set +up their own, be revealed in characters that cannot be +mistaken! The question to be determined by your life +was, whether God or you was King. Which did you +obey, God’s will or your own? Did you set aside +God’s will? Then you are certainly a rebel; and never +having repented, never having been washed, or sanctified, +or justified, your portion is with the rebels; the Father’s +house is not for you!</p> + +<p>And now the breach between Samuel and Saul is +final. “Samuel came no more to visit Saul until the +day of his death; nevertheless Samuel mourned for +Saul; and the Lord repented that He had made Saul +king over Israel.”</p> + +<p>Saul is cut off now from his best means of grace—he +is virtually an excommunicated man. Was it hard? +Do our sympathies in any degree go with him? To +our compassion he is entitled in the highest degree, but +to nothing more. Saul’s worst qualities had now become +petrified. His wilfulness, his selfishness, his passionateness, +his jealousy, had now got complete control, +<span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span> +nor could their current be turned aside. The threat +of losing his kingdom—perhaps the most terrible threat +such a man could have felt—had failed to turn him from +his wayward course. He was like the man in the iron +cage in the “Pilgrim’s Progress,” who gave his history: +“I left off to watch and be sober; I laid the reins upon +the neck of my lusts; I sinned against the light of the +word and the goodness of God; I have grieved the +Spirit and He is gone; I tempted the devil, and he is +come to me; I have provoked God to anger and He has +left me; I have so hardened my heart that I cannot +repent.”</p> + +<p>It is a terrible lesson that comes to us from the career +of Saul. If our natural lusts are not under the restraint +of a higher power; if by that power we are not +trained to watch, and check, and overpower them; if we +allow them to burst all restraint and lord it over us as +they will,—then will they grow into so many tyrants, +who will rule us with rods of iron; laugh at the feeble +remonstrances of our conscience; scoff at every messenger +of God; vex His Holy Spirit, and hurl us at last +to everlasting woe!</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span></p> + +<h2><a name="CHAPTER_XXII" id="CHAPTER_XXII"></a>CHAPTER XXII.</h2> + +<h3>DAVID ANOINTED BY SAMUEL.</h3> + +<h4><span class="smcap">1 Samuel</span> xvi. 1–13.</h4> + +<p>The rejection of Saul was laid very deeply to heart +by Samuel. No doubt there were many engaging +qualities in the man Saul, which Samuel could not but +remember, and which fed the flame of personal attachment, +and made the fact of his rejection hard to digest. +And no doubt, too, Samuel was concerned for the +peace and prosperity of the nation. He knew that a +change of dynasty commonly meant civil war—it might +lead to the inward weakening of a kingdom already +weak enough, and its exposure to the attacks of hostile +neighbours that watched with lynx eyes for any +opportunity of dashing against Israel. Thus both on +personal and on public grounds the rejection of Saul +was a great grief to Samuel, especially as the rejection +of Saul implied the rejection of Jonathan, and the +prophet might ask, with no small reason, where, in all +the nation, could there be found a better successor.</p> + +<p>It was not God’s pleasure to reveal to Samuel the +tragic events that were to stretch Jonathan and his +brothers among the dead on the same day as their +father; but it was His pleasure to introduce him to the +man who, at a future time, was to rule Israel according +to the ideal which the prophet had vainly endeavoured +<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span> +to press upon Saul. There is a sharpness in God’s +expostulation with Samuel which implies that the +prophet’s grief for Saul was carried to an excessive +and therefore sinful length. “How long wilt thou +mourn for Saul, seeing I have rejected him from +reigning over Israel?” Grief on account of others +seems such a sacred, such a holy feeling, that we are +not ready to apprehend the possibility of its acquiring +the dark hue of sin. Yet if God’s children abandon +themselves to the wildest excess for some sorrow which +bears to them the character of a fatherly chastening; +if they refuse to give effect in any way to God’s +purpose in the matter, and to the gracious ends which +He designs it to serve, they are guilty of sin, and +that sin one which is greatly dishonouring to God. +It can never be right to shut God out of view in connection +with our sorrows, or to forget that the day +is coming—impossible though it may seem—when His +character shall be so vindicated in all that has happened +to His children, that all tears shall be wiped from their +eyes, and it shall be seen that His tender mercies have +been over all His works.</p> + +<p>It was to Bethlehem, and to the family of Jesse, +that Samuel was to go to find the destined successor of +Saul. The place was not so far distant from Ramah +as to be quite beyond the sphere of Samuel’s acquaintance. +Of Jesse, one of the leading men of the place, +he would probably have at least a general knowledge, +though it is plain he had not any personal acquaintance +with him, or knowledge of his family. Bethlehem +had already acquired a marked place in Hebrew history, +and Samuel could not have been ignorant of the +episode of the young Moabite widow who had given +such a beautiful proof of filial piety, and among whose +<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> +descendants Jesse and his sons were numbered. The +very name of Bethlehem was fitted to recall how God +honours those that honour Him, and might have +rebuked that outburst of fear which fell from Samuel, +whose first thought was that he could not go, because +if Saul heard of it he would kill him. Well, it is +plain enough that, with all his glorious qualities as a +prophet, Samuel was but a man, subject to the infirmities +of men. What an honest book the Bible is! its +greatest heroes coming down so often to the human level +and showing the same weaknesses as ourselves! But +God, who stoops to human weakness, who fortified the +failing heart of Moses at the burning bush, and the +doubting heart of Gideon, and afterwards the weary +heart of Elijah and the trembling heart of Jeremiah, +condescends in like manner to the infirmity of Samuel, +and provides him with an ostensible object for his +journey, which was not fitted to awaken the jealous +temper of the king. Samuel is to announce that his +coming to Bethlehem is for the purpose of a sacrifice, +and the circumstances connected with the anointing of +a successor to Saul are to be gone about so quietly and +so vaguely that the great object of his visit will hardly +be so much as guessed by any.</p> + +<p>The question has often been raised, Was this +diplomatic arrangement not objectionable? Was it +not an act of duplicity and deceit? Undoubtedly +it was an act of concealment, but it does not follow +that it was an act of duplicity. It was concealment +of a thing which Samuel was under no obligation to +divulge. It was not concealment of which the object +was to mislead any one, or to induce any one to do +what he would not have done had the whole truth been +known to him. When concealment is practised in +<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span> +order to take an unfair advantage of any one, or to +secure an unworthy advantage over him, it is a detestable +crime. But to conceal what you are under no +obligation to reveal, when some important end is to be +gained, is a quite different thing. “It is the glory of +God to conceal a thing;” providence is often just a +vast web of concealment; the trials of Job were the +fruit of Divine concealment; the answers of our Lord +to the Syrophœnician woman were a concealment; the +delay in going to Bethany when He heard of the illness +of Lazarus was just a concealment of the glorious +miracle which He intended by-and-bye to perform. One +may tell the truth, and yet not the whole truth, without +being guilty of any injustice or dishonesty. It was not +on Saul’s account at all that Samuel was sent to anoint +a king at Bethlehem. It was partly on Samuel’s +account and partly on David’s. If David was hereafter +to fill the exalted office of king of Israel, it was +desirable that he should be trained for its duties from +his earliest years. Saul had not been called to the +throne till middle life, till his character had been +formed and his habits settled; the next king must be +called at an earlier period of life. And though the +boy’s father and brothers may not understand the full +nature of the distinction before him, they must be made +to understand that he is called to a very special service +of God, in order that they may give him up freely and +readily to such preparation as that service demands. +This seems to have been the chief reason of the +mission of Samuel to Bethlehem. It could not but be +known after that, that David was to be distinguished +as a servant of God, but no idea seems to have been +conveyed either to his brothers or to the elders of +Bethlehem that he was going to be king.</p> + +<p><span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> +The arrangements for the public worship of God in +those times—while the ark of God was still at Kirjath-jearim—seem +to have been far from regular, and it +appears to have been not unusual for Samuel to visit +particular places for the purpose of offering a sacrifice. +It would seem that the ordinary, though not the uniform, +occasion for such visits was the occurrence of something +blameworthy in the community, and if so this will +explain the terror of the elders of Bethlehem at the visit +of Samuel, and their frightened question, “Comest thou +peaceably?” Happily Samuel was able to set their +fears at rest, and to assure them that the object of his +visit was entirely peaceable. It was a religious service +he was come to perform, such a service as may have +been associated with the other religious services he was +accustomed to hold as he went round in circuit in the +neighbourhood of Ramah. For this sacrifice the elders +of Bethlehem were called to sanctify themselves, as +were also Jesse and his sons. They were to take the +usual steps for freeing themselves of all ceremonial +uncleanness, and after the sacrifice they were to share +the feast. A considerable interval would necessarily +elapse between the sacrifice and the feast, for the +available portions of the animal had to be prepared for +food, and roasted on the fire. It was during this interval +that Samuel made acquaintance with the sons of Jesse. +First came the handsome and stately Eliab. And strange +it is that even with the fate of the handsome and stately +Saul full in his memory, Samuel leapt to the conclusion +that this was the Lord’s anointed. Could he wonder +at God’s emphatic No! Surely he had seen enough +of outward appearance coupled with inward unfitness. +One trial of that criterion had been enough for Israel.</p> + +<p>But alas, it is not merely in the choice of kings that +<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> +men are apt to show their readiness to rest in the +outward appearance. To what an infinite extent has +this tendency been carried in the worship of God! +Let everything be outwardly correct, the church beautiful, +the music excellent, the sermon able, the congregation +numerous and respectable—what a pattern +such a church is often regarded! Alas! how little +satisfactory it may be to God. The eye that searches +and knows us penetrates to the heart,—it is there only +that God finds the genuine elements of worship. The +lowly sense of personal unworthiness, the wondering +contemplation of the Divine love, the eager longing +for mercy to pardon and grace to help, the faith that +grasps the promises, the hope that is anchored within +the veil, the kindness that breathes benediction all +round, the love that beareth all things, believeth all +things, hopeth all things, endureth all things,—it is these +things, breathing forth from the hearts of a congregation, +that give pleasure to God.</p> + +<p>Or look at what often happens in secular life. See +how intensely eager some are about appearances. +Why, it is one of the stereotyped rules of society that +it is necessary “to keep up appearances.” Well-born +people may have become poor, very poor, but they +must live to outward appearance as if they were rich. +Between rivals there may be a deadly jealousy, but +they must, by courtesy, keep up the form of friendship. +And in trade a substantial appearance must be given +to goods that are really worthless. And often, men +who are really mean and unprincipled must pose as +persons very particular about the right and very +indignant at the wrong. And some, meaner than the +common, must put on the cloak of religion, and establish +a character for sanctity.</p> + +<p><span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> +The world is full of idolatries, but I question if any +idolatry has been more extensively practised than the +idolatry of the outward appearance. If there be less +of this in our day than perhaps a generation back, +it is because in these days of sifting and trial men +have learned in so many ways by hard experience +what a delusion it is to lean on such a broken reed. +Yes, and we have had men among us who from a +point of view not directly Christian have exposed the +shams and counterfeits of the age,—men like Carlyle, +who have sounded against them a trumpet blast which +has been echoed and re-echoed round the very globe. +But surely we do not need to go outside the Bible for +this great lesson. “Thou desirest truth in the inward +parts, and in the hidden part Thou shalt make me to +know wisdom;” “If I regard iniquity in my heart, the +Lord will not hear me.” Or if we pass to the New +Testament, what is the great lesson of the parable of +the Publican and the Pharisee? The Publican was a +genuine man, an honest, humble, self-emptied sinner. +The Pharisee was a silly puffed-up pretender. The +world seems to think that all high profession must be +hollow. I need not say that such an opinion is utterly +untenable. The world would have you profess nothing, +lest you should not come up to it. Christ says, +“Abide in Me, so shall ye bear much fruit.” It was +on this principle that St. Paul professed so much and +did so much. “The life that I live in the flesh, I live +by the faith of the Son of God, who loved me and gave +Himself for me.”</p> + +<p>There is nothing to be said of the other sons of Jesse. +Only the youngest one remained, apparently too young to +be at the feast; he was in the field, keeping the sheep. +“And Jesse sent and brought him in. Now he was +<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> +ruddy, and withal of a beautiful countenance” (<i>marg.</i> +eyes), “and goodly to look to. And the Lord said, +Arise, anoint him, for this is he.” Though goodly +to look at, he was too young, too boyish to be preferred +on the score of “outward appearance.” It was qualities +unseen, and as yet but little developed, that commended +him. Greatly astonished must Jesse and his other +sons have been to see Samuel pouring on the ruddy +stripling the holy oil, and anointing him for whatever +the office might be. But it has often been God’s way +to find His agents in unexpected places. Here a +great king is found in the sheepfold. In Joseph’s time +a prime minister of Egypt was found in the prison. +Our Lord found His chief apostle in the school of +Gamaliel. The great Reformer of the sixteenth century +was found in a poor miner’s cottage. God is never +at a loss for agents, and if the men fail that might +naturally have been looked for to do Him service +substitutes for them are not far to seek. Out of the +very stones He can raise up children to Abraham.</p> + +<p>But it was not a mere arbitrary arrangement that +David should have been a shepherd before he was +king. There were many things in the one employment +that prepared the way for the other. In the East +the shepherd had higher rank and a larger sphere of +duties than is common with us. The duties of the +shepherd, to watch over his flock, to feed and protect +them, to heal the sick, bind up the broken, and bring +again that which was driven away, corresponded to +those which the faithful and godly ruler owed to the +people committed to his sceptre. It was from the +time of David that the shepherd phraseology began to +be applied to rulers and their people; and we hardly +carry away the full lesson that the prophets intended +<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> +to teach in their denunciations of “the shepherds that +fed themselves and not the flock” when we apply these +exclusively to the shepherds of souls. So appropriate +was the emblem of the shepherd for denoting the +right spirit and character of rulers, that it was +ultimately appropriated in a very high and peculiar +sense to the person and office of the Lord Jesus Christ. +But long ere he appeared King David had familiarised +men’s minds with the kind of benefits that flow from +the sceptre of a shepherd-ruler—the kind of blessings +that were to flow in their fulness from Christ. Never +did he write a more expressive word than this, “The +Lord is my shepherd, I shall not want.” On the +groundwork of his own earthly kingdom he had +drawn the pattern of things in heavenly places, for +describing which in after times no language could be +found more suitable than that borrowed from his first +occupation.</p> + +<p>But in full harmony with the character of Old +Testament typology, the glory of the thing symbolized +was infinitely greater than the glory of the symbol. +Much though the nation owed to the godly administration +of him whom God “took from the sheepfold, and +brought from following the ewes great with young, to +feed Jacob His people and Israel His inheritance,” these +benefits were shadows indeed when compared with the +blessings procured by the great “Shepherd of Israel,” +“the good Shepherd that giveth His life for the sheep,” +whose shepherd care does not terminate with the life +that now is, but will be exercised in eternity in feeding +them and leading them by living fountains of water, +where God shall wipe away all tears from their eyes.</p> + +<p>There are other points of typical resemblance between +David and Christ that demand our notice here. If it +<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> +was a strange-like thing for God to find the model +king of Israel in a sheepcot at Bethlehem, it was still +more so to find the Saviour of the world in a workshop +at Nazareth. But again; King David was chosen for +qualities that did not fall in with the ordinary conception +of what was king-like, but qualities that commended +him to God; and in the same manner the Lord Jesus +Christ, God’s Elect, in whom His soul delighted, was +not marked by those attributes which men might have +considered suitable in one who was to gain the empire +of the world. “He shall grow up as a tender plant, +and as a root out of a dry ground; He hath no form +nor comeliness, and when we shall see Him there is +no beauty that we should desire Him.” In bodily +form the Lord Jesus would seem to have resembled +David rather than Saul. There is no reason to think +that there was any great physical superiority in Christ, +that He was taller than the common, or that He was +distinguished by any of those physical features that +at first sight captivate men. And even in the region +of intellectual and spiritual influence, our Lord did not +conform to the type that naturally commands the confidence +and admiration of the world. He had a still, +quiet manner. His eloquence did not flash, nor blaze, +nor flow like a torrent. The power of His words was +due more to their wonderful depth of meaning, going +straight to the heart of things, and to the aptness of +His homely illustrations. Our Lord’s mode of conquest +was very remarkable. He conquered by gentleness, +by forbearance, by love, by sympathy, by self-denial. +He impressed men with the glory of sacrifice, the glory +of service, the glory of obedience, obedience to the one +great authority—the will of God—to which all obedience +is due. He inspired them with a love of purity,—purity +<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> +of heart, purity after the highest pattern. If +you compare our blessed Lord with those who have +achieved great conquests, you cannot but see the +difference. I do not mean with conquerors like Alexander, +or Cæsar, or Napoleon. Napoleon himself at +St. Helena showed in a word the vast difference +between Christ and them. “Our conquests,” said he, +“have been achieved by force, but Jesus achieved His +by love, and to-day millions would die for Him.” But +look at some who have conquered by gentler means. +Take such men as Socrates, or Plato, or Aristotle. +They achieved great intellectual conquests—they founded +intellectual empires. But the intellect of Jesus Christ +was of another order from theirs. He propounded no +theory of the universe, He did not affect to explain +the world of reason, He did not profess to lay bare +the laws of the human mind, or prescribe conditions +for the welfare of states. What strikes us about +Christ’s method of influence is its quiet homeliness. +Yet quiet and homely though it was and is, how prodigious, +how unprecedented has been its power! What +other king of men has wielded a tithe of His influence? +And that not with one class of society, but with all; +not only with the poor and uneducated, but with thinkers +and men of genius as well; not only with men and women +who know the world, and know their own hearts and +all their wants, and apprehend the fitness of Christ to +supply them, but even with little children, in the simple +unconsciousness of opening years. For out of the +mouths of babes and sucklings He hath perfected +praise.</p> + +<p>Now let us mark this also, in conclusion, that +besides being a King Himself Jesus makes all His +people kings to God. Every Christian is designed to +<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span> +be a ruler, an unconscious one it may be, but one who +exercises an influence in the same direction as Christ’s. +How can you accomplish this? By first of all drinking +into Christ’s spirit, looking out on the world as He +did, with compassion, sympathy, self-sacrifice, and an +ardent desire for its renovation and its happiness. By +walking “worthy of the vocation wherewith you are +called.” Not by the earthquake, or by the tempest, but +by the still small voice. By quiet, steady, persistent +love, goodness, and self-denial. These are the true +Christian weapons, often little thought of, but really +the armour of God, and weapons mighty to the pulling +down of strongholds and the subjugation of the world +to Christ.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span></p> + +<h2><a name="CHAPTER_XXIII" id="CHAPTER_XXIII"></a>CHAPTER XXIII.</h2> + +<h3>DAVID’S EARLY LIFE.<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">[2]</a></h3> + +<h4><span class="smcap">1 Samuel</span> xvi. 14–23.</h4> + +<p>Before we enter at large into the incident of +which these verses form the record it is desirable +to settle, as far as we can, the order of events in the +early life of David.</p> + +<p>After being anointed by Samuel, David would probably +return to his work among the sheep. It is quite +possible that some years elapsed before anything else +occurred to vary the monotony of his first occupation. +The only interruption likely to have occurred to his +shepherd life would be, intercourse with Samuel. +It is rather striking that nothing is said, nothing is +even hinted, as to the private relations that prevailed +in youth between him and the venerable prophet who +had anointed him with the holy oil. But it cannot be +supposed that Samuel would just return to Ramah +without any further communication with the youth that +was to play so important a part in the future history of +the country. If Saul, with all his promising qualities +at the beginning, had greatly disappointed him, he +could only be the more anxious on that account about +the disposition and development of David. The fact +that after David became the object of the murderous +<span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span> +jealousy of Saul, it was to Samuel he came when he +fled from the court to tell what had taken place, and to +ask advice (ch. xix. 18, 19), seems to indicate that the +two men were on intimate terms, and therefore that +they had been much together before. Whether David +derived his views of government from Samuel, or +whether they were impressed on him directly by the +Spirit of God, it is certain that they were the very +same as those which Samuel cherished so intensely, +and which he sought so earnestly to impress on Saul. +God’s imperial sovereignty, and the earthly king’s +entire subordination to him; the standing of the people +as God’s people, God’s heritage, and the duty of the +king to treat them as such, and do all that he could +for their good; the infinite and inexhaustible privilege +involved in this relation, making all coquetting with +false gods shameful, dishonouring to God, and disastrous +to the people,—were ruling principles with +Samuel and David alike. If David was never formally +a pupil of Samuel’s, informally he must have been so +to a large extent. Samuel lived in David; and the +complacency which the old prophet must have had in +his youthful friend, and his pleasure in observing the +depth of his loyalty to God, and his eager interest in +the highest welfare of the people, must have greatly +mitigated his distress at the rejection of Saul, and +revived his hope of better days for Israel.</p> + +<p>As David grew in years, but before he ceased to be +a boy, he might acquire that local reputation as “a +mighty valiant man and a man of war” which his +friend referred to when he first mentioned him to Saul. +In him as in Jonathan faith gendered a habit of dash +and daring which could not be suppressed in the days +of eager boyhood. The daring insolence of the Philistines, +<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> +whose country lay but a few miles to the west of +Bethlehem, might afford him opportunities for deeds +of boyish valour. Jerusalem, the stronghold of the +Jebusites, was but two hours distant from Bethlehem, +and on the part of its people, too, collisions with +Israelites were doubtless liable to occur. It may +have been now, or possibly a little later, that the contest +occurred with the lion and the bear. The country +round Bethlehem was not a peaceful paradise, and the +career of a shepherd was not the easy life of lovesick +swains which poets dream.</p> + +<p>It was at this period of David’s life that Saul’s peculiar +malady took that form which suggested the use of +music to soothe his nervous irritation. His courtiers +recommended that he should seek out a cunning player +on the harp, whose soothing strains would calm him in +the paroxysms of his ailment. Obviously, it was desirable +that one who was to be so close to a king so full +of the military spirit as Saul should have a touch of +that spirit himself. David had become known to one +of the courtiers, who at once mentioned him as in all +respects suitable for the berth. Saul accordingly sent +messengers to Jesse, bidding him send to him David +his son, who was with the sheep. And David came +to Saul. But his first visit seems to have been quite +short. Saul’s attacks were probably occasional, and at +first long intervals may have occurred between them. +When he recovered from the attack at which David had +been sent for, the cunning harper was needed no longer, +and would naturally return home. He may have been +but a very short time with Saul, too short for much +acquaintance being formed. But it is the way of the +historians of Scripture, when a topic has once been +introduced, to pursue it to its issues without note of +<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> +the events that came between. The writer having indicated +how David was first brought into contact with +Saul, as his musician, pursues the subject of their relation, +without mentioning that the fight with Goliath +occurred between. Some critics have maintained that +in this book we have two accounts of David’s introduction +to Saul, accounts which contradict one another. +In the first of them he became known to him first as +a musician sent for in the height of his attack. In the +other it is as the conqueror of Goliath he appears before +Saul. It is the fact that neither Saul nor any of his +people knew on this occasion who he was that is so +strange. According to our view the order of events +was this: David’s first visit to Saul to play before him +on his harp was a very short one. Some time after +the conflict with Goliath occurred. David’s appearance +had probably changed considerably, so that Saul did not +recognize him. It was now that Saul attached David +to himself, kept him permanently, and would not let him +return to his father’s house (ch. xviii. 2). And while +David acted as musician, playing to him on his harp in +the paroxysms of his ailment (ch. xviii. 10), he went out +at his command on military expeditions, and acquired +great renown as a warrior (ch. xviii. 5). Thus, to turn +back to the sixteenth chapter, the last two verses of that +chapter record the permanent office before Saul which +David came to fill after the slaughter of the Philistine. +In fact, we find in that chapter, as often elsewhere, a +brief outline of the whole course of events, some of which +are filled up in minute detail in the chapter following.</p> + +<p>Having thus settled the chronology, or rather the +order of events in David’s early history, it may be well +now to examine more fully that period of his life, in +so far as we have any materials for doing so.</p> + +<p><span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span> +According to the chronology of the Authorized +Version, the birth of David must have occurred about +the year before Christ 1080. It was about a hundred +years later than the date commonly assigned to the +Trojan war, and therefore a considerable time before +the dawn of authentic history, at least among the +Greeks or the Romans. The age of David succeeded +what might be called the heroic age of Hebrew history; +in one sense, indeed, it was a continuation of that +period. Samson, the latest, and in some sense the +greatest of the Jewish heroes, had perished not very +long before; and the scene of his birth and of some of +his most famous exploits lay within a very few miles +of Bethlehem. In David’s boyhood old men would +still be living who had seen and talked with the Hebrew +Hercules, and from whose lips high-spirited boys would +hear, with sparkling eye and heaving bosom, the story +of his exploits and the tragedy of his death. The whole +neighbourhood would swarm with songs and legends +illustrative of the deeds of those mighty men of valour, +that ever since the sojourn in Egypt had been conferring +renown on the Hebrew name. The mind of boyhood +delights in such narratives; they rouse the soul, expand +the imagination, and create sympathy with all +that is brave and noble. We cannot doubt that such +things had a great effect on the susceptible temperament +of the youthful David, and contributed some elements +of that manly and invincible spirit which remained so +prominent in his character.</p> + +<p>But a much more important factor in determining his +character and shaping his life was the religious awakening +in which Samuel had so prominent a share. Not a +word is said anywhere of the manner in which David’s +heart was first turned to God; but this must have +<span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> +been in his earliest years. We think of David as we +think of Samuel, or Jeremiah, or Josiah, or John the +Baptist, as sanctified to the Lord from his very childhood. +God chose him at the very outset in a more +vital sense than He afterwards chose him to be king. +In the exercise of that mysterious sovereignty which +we are unable to fathom, God made his youthful heart +a plot of good soil, into which when the seed fell it +bore fruit an hundredfold. In strong contrast to Saul, +whose early sympathies were against the ways and +will of God, those of David were warmly for them. +Samuel would find him an eager and willing listener +when he spoke to him of God and His ways. How +strange are the differences of young persons, in this +respect, when they come first under the instructions of +a minister or other servant of God! Some so earnest, +so attentive, so impressed; so ready to drink in all +that is said; treasuring it, hiding it in their hearts, +rejoicing in it like those that find great spoil. Others +so hard to bring into line, so glad of an excuse for +absence, so difficult to interest, so fitful and unconcerned. +No doubt much depends on the skill of the +teacher in working upon anything in their minds that +gives even a faint response to the truth. And in no +case is the aversion of the heart beyond the power of +the Holy Spirit to influence and to change. But for +all that, we cannot but acknowledge the mysterious +sovereignty which through causes we cannot trace +makes one man so to differ from another; which made +Abel so different from Cain, Isaac from Ishmael, Moses +from Balaam, and David from Saul.</p> + +<p>Was David at any time a member of any of the +schools of the prophets? We cannot say with certainty, +but when we ponder what we read about them it +<span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> +seems very likely that he was. These schools seem to +have enjoyed in an eminent degree the gracious power +of the Holy Spirit. The hearts of the inmates seem to +have burned with the glow of devotion; the emotions +of holy joy with which they were animated could not +be restrained, but poured out from them, like streams +from a gushing fountain, in holy songs and ascriptions +to God; and such was the overpowering influence of +this spirit that for a time it infected even cold-hearted +men like Saul, and bore them along, as an enthusiastic +crowd gathers up stragglers and sweeps them onward +in its current. It seems highly probable that it was in +connection with these institutions, on which so signal +a blessing rested, that the devotional spirit became so +powerful in David afterwards poured out so freely in +his Psalms. For surely he could not be in the company +of men who were so full of the Spirit without +sharing their experience and pouring forth the feelings +that stirred his soul.</p> + +<p>We all believe in some degree in the law of heredity, +and find it interesting to trace the features of forefathers, +physical and spiritual, in the persons of their descendants. +The piety, the humanity, and the affectionateness +of Boaz and Ruth form a beautiful picture in the early +Hebrew history, and seem to come before us anew in +the character of David. Boaz was remarkable for the +fatherly interest he took in his dependants, for his +generous kindness to the poor, and for a spirit of gentle +piety that breathed even through his secular life. Was +it not the same spirit that dictated the benediction, +“Blessed is he that considereth the poor; the Lord will +deliver him in time of trouble”? Was it not the same +interest in the welfare of dependants that David showed +when “he dealt among the people, even the whole multitude +<span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> +of Israel, as well to the women as to the men, to +every one a cake of bread, and a good piece of flesh, +and a flagon of wine?” Ruth again was remarkable for +the extraordinary depth and tenderness of her affection; +her words to Naomi have never been surpassed as an +expression of simple, tender feeling: “Entreat me not +to leave thee, nor to return from following after thee; +for whither thou goest I will go, and where thou lodgest +I will lodge; thy people shall be my people, and thy +God my God.” Does not this extraordinary tenderness +seem to have fallen undiminished to the man who had +such an affection for Jonathan, who showed such emotion +on the illness of his infant child, and poured out +such a flood of anguish on the death of Absalom? +The history of Boaz and Ruth would surely take hold +very early of his mind. The very house in which he +lived, the fields where he tended his sheep, every object +around him, might have associations with their memory; +aged people might tell him stories of their benevolence, +and pious people give him traditions of their godliness, +and thus an element would be contributed to a character +in which the tenderness of a woman and the piety of +a saint were combined with the courage and energy +of a man.</p> + +<p>The birthplace of David, Bethlehem, is more remarkable +for its moral associations than its natural features. +Well has it been said by Edward Robinson of the place +where both David and Jesus were born, “What a mighty +influence for good has gone forth from this little spot +upon the human race both for time and for eternity!” +It was situated some six miles to the south of Jerusalem, +and about twice that distance to the north of Hebron. +The present town is built upon the north and north-east +slope of a long grey ridge, with a deep valley in front +<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> +and another behind, uniting at no great distance, and +running down toward the Dead Sea. The country +around is hilly, but hardly beautiful; the limestone +rock gives a bare appearance to the hills, which is not +redeemed by boldness of form or picturesqueness of +outline. The fields, though stony and rough, produce +good crops of grain; olive groves, fig-orchards, and +vineyards abound both in the valleys and on the gentler +slopes; the higher and wilder tracts were probably +devoted to the pasturing of flocks. The whole tract in +which Hebron, Bethlehem, and Jerusalem are situated +is elevated nearly four thousand feet above the level of +Jordan and the Dead Sea on the one side, and between +two and three thousand feet above the Mediterranean on +the other. Among these hills and valleys David spent +his youth, watching the flocks of his father.</p> + +<p>We have seen that the life of a shepherd in those +scenes was not without its times of danger, making great +demands on the shepherd’s courage and affection. In +the main, however, it was a quiet life, affording copious +opportunities for meditation and for quiet study. It +was the great privilege of David to see much of God +in His works and to commune with Him therein. +The Psalms are full of allusions to the varied aspects +of nature—the mountains, the rocks, the rivers, the +valleys, the forests, the lightning, the thunder, the +whirlwind.</p> + +<p>It is not easy to say how much of the written Word +existed in David’s time, but at the most it could be but +a fragment of what we now possess. But if the mines +of revelation were few, all the more eager was his +search for their hidden treasures. And David had the +advantage of using what we may call a pictorial Bible. +When he read of the destruction of Sodom he could +<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> +see the dark wall of Moab frowning over the lake near +to which the guilty cities were consumed by the fire +of heaven. When he paused to think of the solemn +transactions at Machpelah, he could see in the distance +the very spot where so much sacred dust was gathered. +Close by his daily haunts one pillar marked the place +where God spake to Jacob, and another the spot where +poor Rachel died. In the dark range of Moab yon +lofty peak was the spot whence Moses had his view +and Balaam his vision. It was from that eminence +the prophet from Pethor saw a star come out of Jacob +and a sceptre rise out of Israel that should smite the +corners of Moab and destroy all the children of Seth. +The sympathy with God fostered by these studies and +meditations was of the closest kind; an unusually clear +and impressive knowledge seems to have been acquired +of the purpose of God concerning Israel; drinking in +himself the lessons of revelation, he was becoming +qualified to become the instrument of the Holy Spirit +for those marvellous contributions to its canon which +he was afterwards honoured to make.</p> + +<p>And among these hills and valleys, too, David would +acquire his proficiency in the two very different arts +which were soon to make him famous—the use of the +sling and the use of the harp. It seems to have been +his ambition, whatever he did, to do it in the best +possible way. His skill in the use of the sling was so +perfect that he could project a stone even at a small +object with unerring certainty. His harp was probably +a very simple instrument, small enough to be carried +about with him, but in handling it he acquired the +same perfect skill as in handling his sling. In his +hands it became a wonderfully expressive instrument. +And hence, when Saul required a skilful musician to +<span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span> +soothe him, the known gifts of the young shepherd +of Bethlehem pointed him out as the man.</p> + +<p>Of the influence of music in remedying disorders of +the nerves there is no want of evidence. “Bochart has +collected many passages from profane writers which +speak of the medicinal effects of music on the mind and +body, especially as appeasing anger and soothing and +pacifying a troubled spirit” (<i>Speaker’s Commentary</i>). A +whole book was written on the subject by Caspar Læscherus, +Professor of Divinity at Wittenberg (A.D. 1688). +Kitto and other writers have added more recent instances. +It is said of Charles IX. of France that after +the massacre of St. Bartholomew his sleep was disturbed +by nightly horrors, and he could only be composed +to rest by a symphony of singing boys. Philip V. +of Spain, being seized with deep dejection of mind +that unfitted him for all public duties, a celebrated +musician was invited to surprise the king by giving a +concert in the neighbouring apartment to his majesty’s, +with the effect that the king roused himself from his +lethargy and resumed his duties. We may readily +believe that in soothing power the harp was not +inferior to any of the other instruments.</p> + +<p>Still, with all its success, it was but a poor method of +soothing a troubled spirit compared to the methods that +David was afterwards to employ. It dealt chiefly with +man’s physical nature, it soothed the nervous system, +and removed the hindrance which their disorder caused +to the action of the powers of the mind. It did not +strike at the root of all trouble—alienation from God; +it did not attempt to create and apply the only permanent +remedy for trouble—trust in a loving Father’s +care. It was a mere foreshadow, on a comparatively +low and earthly ground, of the way in which David, as +<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> +the Psalmist, was afterwards to provide the true “oil +of joy for the mourner,” and to become a guide to the +downcast soul from the fearful pit and the miry clay +up to the third heaven of joy and peace. The sounds +of his harp could only operate by an influence felt alike +by saint and sinner in soothing an agitated frame; +but with the words of his Psalms, the Divine Spirit, +by whose inspiration they were poured out, was in all +coming ages to unite Himself, and to use them for +showing the sin-burdened soul the true cause of its +misery, and for leading it by a holy path, sorrowing +yet rejoicing, to the home of its reconciled Father.</p> + +<p>It is a painful thing to see any one in overwhelming +trouble; it is doubly painful to see kings and others in +high places miserable amid all their splendours, helpless +amid all their resources. Alas, O spirit of man, what +awful trials thou art subject to! Well mayest thou +sometimes envy the very animals around thee, which, if +they have no such capacities of enjoyment as thou hast, +have on the other hand no such capacities of misery. +The higher our powers and position, the more awful the +anguish when anything goes wrong. Yet hast thou +not, O man, a capacity to know that thy misery cannot +be remedied till the cause of it is removed? Prodigal +son, there is but one way to escape a miserable life. +Arise, go to thy Father. See how He is in Christ +reconciling the world to Himself, not imputing to men +their trespasses. Accept His offers and be at peace. +Receive His Spirit and your disorder shall be healed. +I own that not even then can we assure you of freedom +from grievous sorrows. The best of men in this world +have often most grievous sufferings. But they are +strengthened to bear them while they last; they are +assured that all things work together for good to them +<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> +that love God, to them that are the called according to +His purpose; and they know that when “the earthly +house of their tabernacle is dissolved, they have a +building of God, an house not made with hands, eternal +in the heavens.” +</p> + +<div class="footnotes"> +<h3>FOOTNOTES:</h3> +<div class="footnote"> +<p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a> +A few paragraphs on the Life of David are reproduced from the +author’s book “David, King of Israel.”</p> +</div> +</div> + +<hr /> + +<p><span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span></p> + +<h2><a name="CHAPTER_XXIV" id="CHAPTER_XXIV"></a>CHAPTER XXIV.</h2> + +<h3>DAVID’S CONFLICT WITH GOLIATH.</h3> + +<h4><span class="smcap">1 Samuel</span> xvii.</h4> + +<p>These irrepressible Philistines were never long +recovering from their disasters. The victory of +Jonathan had been impaired by the exhaustion of the +soldiers, caused by Saul’s fast preventing them from +pursuing the enemy as far, and destroying their force +as thoroughly, as they might have done. A new attack +was organised against Israel, headed by a champion, +Goliath of Gath, whose height must have approached +the extraordinary stature of ten feet. Against this +army Saul arrayed his force, and the two armies +fronted each other on opposite sides of the valley of +Elah. This valley has generally been identified with +that which now bears the name of Wady-es-Sumt—a +valley running down from the plateau of Judah to +the Philistine plain, not more than perhaps eight or +ten miles from Bethlehem. The Philistine champion +appears to have been a man of physical strength +corresponding to the massiveness of his body. The +weight of his coat of mail is estimated at more than +one hundred and fifty pounds, and the head of his +spear eighteen pounds. Remembering the extraordinary +feats of Samson, the Philistines might well fancy that +it was now their turn to boast of a Hercules. Day +after day Goliath presented himself before the army of +<span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span> +Israel, calling proudly for a foeman worthy of his steel, +and demanding that in default of any one able to fight +with him and kill him, the Israelites should abandon +all dream of independence, and become vassals of the +Philistines. And morning and evening, for nearly six +weeks, had this proud challenge been given, but never +once accepted. Even Jonathan, who had faith enough +and courage enough and skill enough for so much, +seems to have felt himself helpless in this great dilemma. +The explanation that has sometimes been given of his +abstention, that it was not etiquette for a king’s son to +engage in fight with a commoner, can hardly hold water; +Jonathan showed no such squeamishness at Michmash; +and besides, in cases of desperation etiquette has to be +thrown to the winds. Of the host of Israel, we read +simply that they were dismayed. Nor does Saul seem +to have renewed the attempt to get counsel of God +after his experience on the day of Jonathan’s victory. +The Israelites could only look on in grim humiliation, +sullenly guarding the pass by the valley into their +territories, but returning a silent refusal to the demand +of the Philistines either to furnish a champion or to +become their servants.</p> + +<p>The coming of David upon the scene corresponded +in its accidental character to the coming of Saul into +contact with Samuel, to be designated for the throne. +Everything seemed to be casual, yet those things which +seemed most casual were really links in a providential +chain leading to the gravest issues. It seemed to be by +chance that David had three brothers serving in Saul’s +army; it seemed also to be by chance that their father +sent his youthful shepherd son to inquire after their +welfare; it was not by design that as he saluted his +brethren Goliath came up and David heard his words +<span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span> +of defiance; still less was it on purpose to wait for +David that Saul had sent no one out as yet to encounter +the Philistine; and nothing could have appeared more +ridiculous than that the challenge should wait to be +answered by the stripling shepherd, who, with his +sling and shepherd’s bag thrown over his shoulder, had +so little of the appearance of a man of war. It seemed +very accidental, too, that the only part of the giant’s +person that was not thoroughly defended by his +armour, his eyes and a morsel of his forehead above +them, was the only part of him on which a small stone +from a sling could have inflicted a fatal injury. But +obviously all these were parts of the providential plan +by which David was at once to confer on his country a +signal boon, and to raise his name to the pinnacle of +fame. And, as usual, all the parts of this pre-arranged +plan fell out without constraint or interference; a +new proof that Divine pre-ordination does not impair +the liberty of man.</p> + +<p>One cannot but wonder whether, in offering his +prayers that morning, David had any presentiment of +the trial that awaited him, anything to impel him to +unwonted fervour in asking God that day to establish +the works of his hands upon him. There is no reason +to think that he had. His prayers that morning were +in all likelihood his usual prayers. And if he was +sincere in the expression of his own sense of weakness, +and in his supplication that God would strengthen him +for all the day’s duties, it was enough. Oh! how little +we know what may be before us, on some morning that +dawns on us just as other days, but which is to form a +great crisis in our life. How little the boy that is to +tell his first lie that day thinks of the serpent that is +lying in wait for him! How little the girl that is to +<span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span> +fall in with her betrayer thinks of the snare preparing +for her body and her soul! How little the party that +are to be upset in the pleasure boat and consigned to +a watery grave think how the day is to end! Should +we not pray more really, more earnestly if we did +realise these possibilities? True, indeed, the future is +hid from us, and we do not usually experience the +impulse to earnestness which it would impart. But is +it not a good habit, as you kneel each morning, to think, +“For aught I know, this may be the most important day +of my life. The opportunity may be given me of doing +a great service in the cause of truth and righteousness; +or the temptation may assail me to deny my Lord and +ruin my soul. O God, be not far from me this day; +prepare me for all that Thou preparest for me!”</p> + +<p>The distance from Bethlehem being but a few hours’ +walk, David starting in the morning would arrive early +in the day at the quarters of the army. When he +heard the challenge of the Philistine he was astonished +to find that no one had taken it up. There was a mystery +about this, about the cowardice of his countrymen, +perhaps about the attitude of Jonathan, that he could +not solve. Accordingly, with all that earnestness and +curiosity with which one peers into all the circumstances +surrounding a mystery, he asked, what encouragement +there was to volunteer, what reward was any one to +receive who should kill this Philistine? Not that he +personally was caring about the reward, but he wished +to solve the mystery. It is evident that the consideration +that moved David himself was that the Philistine +had defied the armies of the living God. It was the +same arrogant claim to be above the God of Israel, +which had puffed up their minds when they took possession +of the ark and placed it in the temple of their god. +<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> +“You thought so that day,” David might mutter, “but +what did you think next morning, when the mutilated +image of your god lay prostrate on the floor? Please +God, your sensations to-morrow, yea, this very forenoon, +shall be such as they were then.” The spirit of +faith started into full and high activity, and the same +kind of inspiration that had impelled Jonathan to climb +into the garrison at Michmash now impelled David to +vindicate the blasphemed name of Jehovah. Was it +the flash of this inspiration in his eye, was it the tone +of it in his voice, was it the consciousness that something +desperate was to follow in the way of personal +faith and daring, that roused the temper of Eliab, and +drew from him a withering rebuke of the presumption +of the stripling that dared to meddle with such matters? +Eliab certainly did not spare him. Elder brothers are +seldom remiss in rebuking the presumption of younger. +“Why camest thou down hither? And with whom +hast thou left those few sheep in the wilderness? I +know thy pride and the naughtiness of thy heart; for +thou art come down that thou mightest see the battle.” +Irritating though such language was, it was borne with +admirable meekness. “What have I now done? Is +there not a cause?” “He that ruleth his spirit is +greater than he that taketh a city.” Eliab showed +himself defeated by his own temper, a most mortifying +defeat; David held his temper firmly in command. +Which was the greater, which the better man? And +the short question he put to Eliab was singularly apt, +“Is there not a cause?” When all you men of war +are standing helpless and perplexed in the face of this +great national insult, is there not a cause why I should +inquire into the matter, if, by God’s help, I can do anything +for my God and my people?</p> + +<p><span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> +Undaunted by his brother’s volley, he turned to +some one else, and obtained a similar answer to his +questions. Inspiration is a rapid process, and the +course for him to pursue was now fully determined +upon. His indignant tone and confident reliance on +the God of Israel, so unlike the tone of every one else, +excited the attention of the bystanders; they rehearsed +his words to Saul, and Saul sent for him. And when +he came to Saul, there was not the slightest trace of +fear or faintheartedness about him. “Let no man’s +heart fail because of him; thy servant will go and fight +with this Philistine.” Brave words, but, as Saul thinks, +very foolish. “<i>You</i> go and fight with the Philistine? +you a mere shepherd boy, who never knew the brunt +of battle, and he a man of war from his youth?” Yes, +Saul, that is just the way for you to speak, with +your earthly way of viewing things; you, who measure +strength only by a carnal standard, who know nothing +of the faith that removes mountains, who forget the +meaning of the name <span class="smcap">Isra-el</span>, and never spent an +hour as Jacob spent his night at Peniel! Listen to +the reply of faith. “And David said unto Saul, Thy +servant kept his father’s sheep, and there came a lion +and a bear, and took a lamb out of the flock; and I +went out after him and smote him, and delivered it out +of his mouth; and when he arose against me I caught +him by his beard, and smote him and slew him. Thy +servant slew both the lion and the bear; and this +uncircumcised Philistine shall be as one of them, seeing +he hath defied the armies of the living God. David +said moreover, The Lord that delivered me out of the +paw of the lion, and out of the paw of the bear, He +will deliver me out of the hand of this Philistine.”</p> + +<p>Could there have been a nobler exercise of faith, +<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> +a finer instance of a human spirit taking hold of the +Invisible; fortifying itself against material perils by +realizing the help of an unseen God; resting on His +sure word as on solid rock; flinging itself fearlessly +on a very sea of dangers; confident of protection and +victory from Him? The only help to faith was the +remembrance of the encounter with the lion and the +bear, and the assurance that the same gracious help +would be vouchsafed now. But no heart that was not +full of faith would have thought of that, either as an +evidence that God worked by him then, or as a sure +pledge that God would work by him now. How many +an adventurer or sportsman, that in some encounter with +wild animals has escaped death by the very skin of his +teeth, thinks only of his luck, or the happiness of the +thought that led him to do so and so in what seemed +the very article of death? A deliverance of this kind +is no security against a like deliverance afterwards; it +can give nothing more than a hope of escape. The +faith of David recognized God’s merciful hand in the +first deliverance, and that gave an assurance of it in +the other. What! would that God that had helped him to +rescue a lamb fail him while trying to rescue a nation? +Would that God that had sustained him when all that +was involved was a trifling loss to his father fail him +in a combat that involved the salvation of Israel and the +honour of Israel’s God? Would He who had subdued +for him the lion and the bear when they were but +obeying the instincts of their nature, humiliate him in +conflict with one who was defying the armies of the +living God? The remembrance of this deliverance +confirmed his faith and urged him to the conflict, and +the victory which faith thus gained was complete. +It swept the decks clear of every vestige of terror; +<span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span> +it went right to the danger, without a particle of +misgiving.</p> + +<p>There are two ways in which faith may assert its +supremacy. One, afterwards very familiar to David, +is, when it has first to struggle hard with distrust and +fear; when it has to come to close quarters with the +suggestions of the carnal mind, grapple with these in +mortal conflict, strangle them, and rise up victorious +over them. For most men, most believing men, it is +only thus that faith rises to her throne. The other +way is, to spring to her throne in a moment; to assert +her authority, free and independent, utterly regardless +of all that would hamper her, as free from doubt and +misgiving as a little child in his father’s arms, conscious +that whatever is needed that father will provide. It +was this simple, child-like, but most triumphant exercise +of faith that David showed in undertaking this conflict. +Happy they who are privileged with such an attainment! +Only let us beware of despairing if we cannot +attain to this prompt, instinctive faith. Let us fall +back with patience on that other process where we +have to fight in the first instance with our fears and +misgivings, driving them from us as David had often +to do afterwards: “Why art thou cast down, O my +soul, and why art thou disquieted in me? Hope in +God, for I will yet praise Him who is the health of +my countenance and my God.”</p> + +<p>And now David prepared himself for the contest. +Saul, ever carnal, and trusting only in carnal devices, +is fain to clothe him in his armour, and David makes +trial of his coat of mail; but he is embarrassed by a +heavy covering to which he is not accustomed, and +which only impedes the freedom of his arm. It is plain +enough that it is not in Saul’s panoply that he can meet +<span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span> +the Philistine. He must fall back on simpler means. +Choosing five smooth stones out of the brook, with his +shepherd’s staff in one hand and his sling in the other, +he drew near to the Philistine. When Goliath saw him +no words were bitter enough for his scorn. He had +sought a warrior to fight with; he gets a boy to annihilate. +It is a paltry business. “Come to me, and I will give +thy flesh to the fowls of the air and to the beasts of the +fields.” “Thus saith the Lord, Let not the wise man +glory in his wisdom, neither let the mighty man glory +in his might.” Was ever such proof given of the sin +and folly of boasting as in the case of Goliath? And yet, +as we should say, how natural it was for Goliath! But +pride goeth before destruction, and a haughty spirit before +a fall. In the spiritual conflict it is the surest presage of +defeat. It was the Goliath spirit that puffed up St. Peter +when he said to his Master, “Lord, I will go with Thee +to prison and to death.” It is the same spirit against +which St. Paul gives his remarkable warning, “Let him +that thinketh he standeth take heed lest he fall.” Can +it be said that it is a spirit that Churches are always +free from? Are they never tempted to boast of the +talents of their leading men, the success of their +movements, and their growing power and influence in +the community? And does not God in His providence +constantly show the sin and folly of such boasting? +“Because thou sayest, I am rich and increased with +goods, and have need of nothing, and knowest not that +thou art wretched, and miserable, and poor, and blind, +and naked.”</p> + +<p>In beautiful contrast with the scornful self-confidence +of Goliath was the simplicity of spirit and the meek, +humble reliance on God, apparent in David’s answer: +“Thou comest to me with a sword, and with a spear, +<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> +and with a shield; but I come to thee in the name of +the Lord of hosts, the God of the armies of Israel, whom +thou hast defied. This day will the Lord deliver thee +into my hand; and I will smite thee, and take thine +head from thee; and I will give the carcases of the +Philistines this day to the fowls of the air and to the +wild beasts of the earth, that all the earth may know +that there is a God in Israel. And all this assembly +shall know that the Lord saveth not with sword and +spear; for the battle is the Lord’s, and He will give +you into our hand.”</p> + +<p>What a reality God was to David! He advanced +“as seeing Him who is invisible.” Guided by the wisdom +of God, he chose his method of attack, with all the +simplicity and certainty of genius. Conscious that God +was with him, he fearlessly met the enemy. A man +of less faith might have been too nervous to take the +proper aim. Undisturbed by any fear of missing, David +hurls the stone from his sling, hits the giant on the +unprotected part of his forehead, and in a moment has +him reeling on the ground. Advancing to his prostrate +foe, he seizes his sword, cuts off his head, and affords +to both friends and foes unmistakable evidence that +his opponent is dead. Rushing from their tents, the +Philistines fly towards their own country, hotly pursued +by the Israelites. It was in these pursuits of flying +foes that the greatest slaughter occurred in those Eastern +countries, and the whole road was strewn with the +dead bodies of the foe to the very gates of Ekron and +Gaza. In this pursuit, however, David did not mingle. +With the head of the Philistine in his hands, he came +to Saul. It is said that afterwards he took the head of +Goliath to Jerusalem, which was then occupied, at least +in part, by the Benjamites (Judges i. 21), though the +<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> +stronghold of Zion was in the hands of the Jebusites +(2 Sam. v. 7). We do not know why Jerusalem was +chosen for depositing this ghastly trophy. All that it is +necessary to say in relation to this is, that seeing it +was only the stronghold of Zion that is said to have +been held by the Jebusites, there is no ground for the +objection which some critics have taken to the narrative +that it cannot be correct, since Jerusalem was not yet +in the hands of the Israelites.</p> + +<p>It cannot be doubted that David continued to hold +the same conviction as before the battle, that it was +not he that conquered, but God. We cannot doubt +that after the battle he showed the same meek and +humble spirit as before. Whatever surprise his victory +might be to the tens of thousands who witnessed it, it +was no surprise to him. He knew beforehand that he +could trust God, and the result showed that he was +right. But that very spirit of implicit trust in God by +which he was so thoroughly influenced kept him from +taking any of the glory to himself. God had chosen +him to be His instrument, but he had no credit from +the victory for himself. His feeling that day was the +very same as his feeling at the close of his military +life, when the Lord had delivered him out of the hand +of all his enemies:—“The Lord is my rock, my fortress, +and my deliverer; the God of my rock, in Him will I +trust; He is my shield and the horn of my salvation, +my high tower and my refuge, my saviour; Thou +savest me from violence.”</p> + +<p>While David was preparing to fight with the Philistine, +Saul asked Abner whose son he was. Strange +to say, neither Abner nor any one else could tell. Nor +could the question be answered till David came back +from his victory, and told the king that he was the son +<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span> +of Jesse the Bethlehemite. We have already remarked +that it was strange that Saul should not have recognized +him, inasmuch as he had formerly given attendance +on the king to drive away his evil spirit by means of +his harp. In explanation it has been urged by some +that David’s visit or visits to Saul at that time may +have been very brief, and as years may have elapsed +since his last visit, his appearance may have so changed +as to prevent recognition. On the part of others, +another explanation has been offered. Saul may have +recognized David at first, but he did not know his +family. Now that there was a probability of his becoming +the king’s son-in-law, it was natural that Saul +should be anxious to know his connections. The +question put to Abner was, Whose son is this youth? +The commission given to him was to enquire “whose +son the stripling is.” And the information given by +David was, “I am the son of thy servant Jesse the +Bethlehemite.” It may be added that there is some +difficulty about the text of this chapter. It seems as if +somehow two independent accounts of David had been +mixed together. And in one important version of the +Septuagint several passages that occur in the received +text are omitted, certainly with the result of removing +some difficulties as the passage stands.</p> + +<p>It is not possible to read this chapter without some +thought of the typical character of David, and indeed +the typical aspect of the conflict in which he was now +engaged. We find an emblematic picture of the conquest +of Messiah and His Church. The self-confident +boasting of the giant, strong in the resources of carnal +might, and incapable of appreciating the unseen and +invincible power of a righteous man in a righteous +cause, is precisely the spirit in which opposition to +<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span> +Christ has been usually given, “Let us break their +bands asunder, and cast away their cords from us.” +The contempt shown for the lowly appearance of David, +the undisguised scorn at the notion that through such +a stripling any deliverance could come to his people, +has its counterpart in the feeling towards Christ and +His Gospel to which the Apostle alludes: “We preach +Christ crucified, to the Jews a stumbling-block, and to +the Greeks foolishness.” The calm self-possession of +David, the choice of simple but suitable means, and the +thorough reliance on Jehovah which enabled him to +conquer, were all exemplified, in far higher measure, +in the moral victories of Jesus, and they are still the +weapons which enable His people to overcome. The +sword of Goliath turned against himself, the weapon +by which he was to annihilate his foe, employed by +that very foe to sever his head from his body, was +an emblem of Satan’s weapons turned by Christ against +Satan, “through death he destroyed him that had the +power of death, and delivered them who all their lifetime +were subject to bondage.” The representative +character of David, fighting, not for himself alone but +the whole nation, was analogous to the representative +character of Christ. And the shout that burst from +the ranks of Israel and Judah when they saw the +champion of the Philistines fall, and the enemy betake +themselves in consternation to flight, foreshadowed +the joy of redeemed men when the reality of Christ’s +salvation flashes on their hearts, and they see the +enemies that have been harassing them repulsed and +scattered—a joy to be immeasurably magnified when +all enemies are finally conquered, and the loud voice is +heard in heaven, “Now is come salvation, and strength, +and the kingdom of our God and the power of His +<span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span> +Christ; for the accuser of our brethren is cast down, +that accused them before our God day and night.”</p> + +<p>Lastly, while we are instructed by the study of this +conflict, let us be animated by it too. Let us learn +never to quail at carnal might arrayed against the cause +of God. Let us never fear to attack <span class="smcap lowercase">SIN</span>, however +apparently invincible it may be. Be it sin within or +sin without, sin in our hearts or sin in the world, let +us go boldly at it, strong in the might of God. That +God who delivered David from the paw of the wild +beast, and from the power of the giant, will make us +more than conquerors—will enable us to spoil “principalities +and powers and triumph openly over them.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_292" id="Page_292">[292]</a></span></p> + +<h2><a name="CHAPTER_XXV" id="CHAPTER_XXV"></a>CHAPTER XXV.</h2> + +<h3>SAUL’S JEALOUSY—DAVID’S MARRIAGE.</h3> + +<h4><span class="smcap">1 Samuel</span> xviii.</h4> + +<p>The conqueror of Goliath had been promised, as +his reward, the eldest daughter of the king in +marriage. The fulfilment of that promise, if not utterly +neglected, was at least delayed; but if David lost the +hand of the king’s daughter, he gained, what could not +have been promised—the heart of the king’s son. It +was little wonder that “the soul of Jonathan was knit +with the soul of David, and Jonathan loved him as +his own soul.” Besides all else about David that was +attractive to Jonathan as it was attractive to every one, +there was that strongest of all bonds, the bond of a +common, all-prevailing faith, faith in the covenant God +of Israel, that had now shown itself in David in overwhelming +strength, as it had shown itself in Jonathan +some time before at Michmash.</p> + +<p>To Jonathan David must indeed have appeared a +man after his own heart. The childlike simplicity of +the trust he had reposed in God showed what a +profound hold his faith had of him, how entirely it +ruled his life. What depths of congeniality the two +young men must have discovered in one another; in +what wonderful agreement they must have found themselves +respecting the duty and destiny of the Hebrew +<span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span> +people! That Jonathan should have been so fascinated +at that particular moment shows what a pure heart he +must have had. If we judge aright, David’s faith had +surpassed Jonathan’s; David had dared where Jonathan +had shrunk; and David’s higher faith had obtained +the distinction that might naturally have been expected +to fall to Jonathan. Yet no shadow of jealousy darkens +Jonathan’s brow. Never were hands more cordially +grasped; never were congratulations more warmly +uttered. Is there anything so beautiful as a beautiful +heart? After well-nigh three thousand years, we are +still thrilled by the noble character of Jonathan, and +well were it for every young man that he shared in +some degree his high nobility. Self-seekers and self-pleasers, +look at him—and be ashamed.</p> + +<p>The friendship between David and Jonathan will fall +to be adverted to afterwards; meanwhile we follow the +course of events as they are detailed in this chapter.</p> + +<p>One thing that strikes us very forcibly in this part +of David’s history is the rapidity with which pain and +peril followed the splendid achievement which had +raised him so high. The malignant jealousy of Saul +towards him appears to have sprung up almost immediately +after the slaughter of Goliath. “When David +was returned from the slaughter of the Philistine, the +women came out of all the cities of Israel, singing and +dancing, to meet King Saul, with tabrets, with joy, and +with instruments of music. And the women answered +one another as they played, saying, Saul hath slain his +thousands, and David his ten thousands. And Saul +was very wroth, and the saying displeased him; and +he said, They have ascribed to David ten thousands, +and to me they have ascribed but thousands; and what +can he have more but the kingdom? And Saul eyed +<span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span> +David from that day and forward.” This statement +seems (like so many other statements in Scripture +narratives) to be a condensed one, embracing things +that happened at different times; it appears to denote +that as soon as David returned from killing Goliath his +name began to be introduced by the women into their +songs; and when he returned from the expeditions to +which Saul appointed him when he set him over the +men of war, and in which he was wonderfully successful, +then the women introduced the comparison, which +so irritated Saul, between Saul’s thousands and David’s +ten thousands. The truth is, that David’s experience, +while Saul continued to be his persecutor, was a +striking commentary on the vanity of human life,—on +the singularly tantalizing way in which the most +splendid prizes are often snatched from men’s hands +as soon as they have secured them, and when they +might reasonably have expected to enjoy their fruits. +The case of a conqueror killed in the very moment +of victory—of a Wolfe falling on the Plains of Quebec, +just as his victory made Britain mistress of Canada; of +a Nelson expiring on the deck of his ship, just as the +enemy’s fleet was helplessly defeated,—these are touching +enough instances of the deceitfulness of fortune in +the highest moments of expected enjoyment. But there +is something more touching still in the early history of +David. Raised to an eminence which he never courted +or dreamt of, just because he had such trust in God +and such regard for his country; manifesting in his +new position all that modesty and all that dutifulness +which had marked him while his name was still unknown; +taking his life in his hand and plunging into +toils and risks innumerable just because he desired to +be of service to Saul and his country,—surely, if any +<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> +man deserved a comfortable home and a tranquil mind +David was that man. That David should have become +the worst treated and most persecuted man of his day; +that for years and years he should have been maligned +and hunted down, with but a step between him and +death; that the very services that ought to have +brought him honour should have plunged him into disgrace, +and the noble qualities that ought to have made +him the king’s most trusty counsellor should have made +him a fugitive and an outlaw from his presence,—all +that is very strange. It would have been a great trial +to any man; it was a peculiar trial to a Hebrew. For +under the Hebrew economy the principle of temporal +rewards and punishments had a prominence beyond the +common. Why was this principle reversed in the case +of David? Why was one who had been so exemplary +doomed to such humiliation and trial,—doomed to a +mode of life which seemed more suitable for a miscreant +than for the man after God’s own heart?</p> + +<p>The answer to this question cannot be mistaken now. +But that answer was not found so readily in David’s +time. David’s early years bore a close resemblance to +that period of the career of Job when the hand of God +was heavy upon him, and thick darkness encompassed +one on whose tabernacle the candle of the Lord had +previously shone very brightly. It pleased God, in +infinite love, to make David pass through a long period +of hard discipline and salutary training for the office to +which he was to be raised. The instances were innumerable +in the East of young men of promising character +being ruined through sudden elevation to supreme +unchallenged power. The case of Saul himself was a +sad instance of this doleful effect. It pleased God to +take steps to prevent it from happening in the case of +<span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span> +David. It is said that when Alcibiades, the distinguished +Athenian, was young, Socrates tried hard to withhold +him from public life, and to convince him that he +needed a long course of inward discipline before he +could engage safely and usefully in the conduct of +public affairs. But Alcibiades had no patience for this; +he took his own way, became his own master, but with +the result that he lost at once true loftiness of aim and +all the sincerity of an upright soul. We do not need, +however, to illustrate from mere human history the +benefits that arise from a man bearing the yoke in +his youth. Even our blessed Lord, David’s antitype, +“though He was a Son, yet learned He obedience by +the things which He suffered.” And how often has the +lesson been repeated! What story is more constantly +repeated than, on the one hand, that of the young man +succeeding to a fortune in early life, learning every +wretched habit of indolence and self-indulgence, becoming +the slave of his lusts, and after a miserable life +sinking into a dishonoured grave? And on the other, +how often do we find, in the biography of the men who +have been an honour to their race, that their early life +was spent amid struggles and acts of self-denial that +seem hardly credible, but out of which came their +resolute character and grand conquering power? O +adversity, thy features are hard, thy fingers are of iron, +thy look is stern and repulsive; but underneath thy +hard crust there lies a true heart, full of love and full +of hope; if only we had grace to believe this, in times +when we are bound with affliction and iron; if only we +had faith to look forward a very little, when, like the +patriarch Job, we shall find that, after all, He who +frames our lot is “very pitiful and of tender mercy”!</p> + +<p>In the case of David, God’s purpose manifestly was +<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> +to exercise and strengthen such qualities as trust in +God, prayerfulness, self-command, serenity of temper, +consideration for others, and the hope of a happy issue +out of all his troubles. His trials were indeed both +numerous and various. The cup of honour dashed +from his lips when he had just begun to taste it; +promises the most solemn deliberately violated, and +rewards of perilous service coolly withheld from him; +faithful services turned into occasions of cruel persecution; +enforced separation from beloved friends; laceration +of feelings from Saul’s cruel and bloody treatment +of some who had befriended him; calumnious charges +persisted in after convincing and generous refutation; +ungrateful treatment from those he had benefited, like +Nabal; treachery from those he had delivered, like the +men of Keilah; perfidy on the part of some he had +trusted, like Cush; assassination threatened by some +of his own followers, as at Ziklag,—these and many +other trials were the hard and bitter discipline which +David had to undergo in the wilderness.</p> + +<p>And not only was David thus prepared for the great +work of his future life, but as a type of the Messiah +he foreshadowed the deep humiliation through which +He was to pass on His way to His throne. He gave +the Old Testament Church a glimpse of the manner in +which “it became Him, by whom are all things and for +whom are all things, in bringing many sons unto glory, +to make the Captain of their salvation perfect through +suffering.”</p> + +<p>The growth of the malignant passion of jealousy in +Saul is portrayed in the history in a way painfully +graphic. First, it is simply a feeling that steals +occasionally into his bosom. It needs some outward +occasion to excite it. Its first great effort to establish +<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> +itself was when Saul heard the Hebrew women ascribing +to David ten times as great a slaughter as they +ascribed to Saul. We cannot but be struck with the +ruggedness of the women’s compliment. To honour +David as more ready to incur risk and sacrifice for his +country, even in encounters involving terrible bloodshed, +would have been worthy of women, and worthy of good +women; but to make the standard of compliment the +number of lives destroyed, the amount of blood shed, +indicated surely a coarseness of feeling, characteristic +of a somewhat barbarous age. But the compliment +was quite significant to Saul, who saw in it a proof of +the preference entertained for David, and began to look +on him as his rival in the kingdom. The next step in +the history of Saul’s jealousy is its forming itself into +an evil habit, that needed no outward occasion to excite +it, but kept itself alive and active by the vitality it had +acquired. “And Saul eyed David from that day and +forward” (ver. 9). If Saul had been a good man, he +would have been horrified at the appearance of this +evil passion in his heart; he would have said, “Get thee +behind me, Satan;” he would have striven to the utmost +to strangle it in the womb. Oh! what untold mountains +of guilt would this not have saved him in after life! And +what mountains of guilt, darkening their whole life, +would the policy of resistance and stamping out, when +an evil lust or passion betrays its presence in their heart, +save to every young man and young woman who find +for the first time evidence of its vitality! But instead +of stamping it out, Saul nourished it; instead of extinguishing +the spark, he heaped fuel on the flame. And +his lust, having been allowed to conceive, was not long +of bringing forth. Under a fit of his malady, even as +David was playing to him with his harp, he launched +<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> +a javelin at him, no doubt in some degree an act of +insanity, but yet betraying a very horrible spirit. +Then, perhaps afraid of himself, he removes David +from his presence, and sends him out to battle as a +captain of a thousand. But David only gives fresh +proofs of his wisdom and his trustworthiness, and +establishes his hold more and more on the affections +of the people. The very fact of his wisdom, the evidence +which his steady, wise, and faithful conduct affords +of God’s presence with him, creates a new restlessness +in Saul, who, with a kind of devilish feeling, hates +him the more because “the Lord is with him, and +is departed from Saul.”</p> + +<p>The next stage in the career of jealousy is to ally +itself with cunning, under the pretence of great +generosity. “Saul said to David, Behold my elder +daughter Merab, her will I give thee to wife; only be +thou valiant for me, and fight the Lord’s battles. For +Saul said, Let not mine hand be upon him, but let the +hand of the Philistines be upon him.” But cunning +and treachery are close connections, and when this +promise ought to have been fulfilled, Merab was given +to Adriel the Meholathite to wife. There remained +his younger daughter Michal, who was personally +attached to David. “And Saul said, I will give him +her, that she may be a snare to him, and that the +hand of the Philistines may be against him.” The +question of dowry was a difficult one to David; but +on that point the king bade his servants set his mind +at rest. “The king desireth not any dowry, but an +hundred foreskins of the Philistines, to be avenged of +the king’s enemies. And Saul thought to make David +fall by the hand of the Philistines.”</p> + +<p>Alas! the history of Saul’s malignant passion is by +<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> +no means exhausted even by these sad illustrations +of its rise and progress. It swells and grows, like a +horrid tumour, becoming uglier and uglier continually. +And the notices are very significant and instructive +which we find as to the spiritual condition of Saul, in +connection with the development of his passion. We +are told that the Lord was departed from him. When +Saul was reproved by Samuel for his transgression, +he showed no signs of real repentance, he continued +consciously in a state of enmity with God, and took +no steps to get the quarrel healed. He preferred the +kind of life in which he might please himself, though +he offended God, to the kind of life in which he would +have pleased God, while he denied himself. And Saul +had to bear the awful penalty of his choice. Living apart +from God, all the evil that was in his nature came +boldly out, asserting itself without let or hindrance, and +going to the terrible length of the most murderous and at +the same time the meanest projects. Don’t let any one +imagine that religion has no connection with morality! +Sham religion, as we have already seen, may exist side +by side with the greatest wickedness; but that religion, +the beginning of which is the true fear of God, a +genuine reverential regard for God, a true sense of His +claims on us, alike as our Creator and our Redeemer,—<i>that</i> +religion lays its hand firmly on our moral nature, +and scares and scatters the devices of the evil that +still remains in the heart. Let us take warning at the +picture presented to us in this chapter of the terrible +results, even in the ordinary affairs of life, of the evil +heart of unbelief that departs from the living God. +The other side of the case, the effect of a true relation +to God in purifying and guiding the life, is seen in the +case of David. God being with him in all that he does, +<span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span> +he is not only kept from retaliating on Saul, not only +kept from all devices for getting rid of one who was +so unjust and unkind to himself, but he is remarkably +obedient, remarkably faithful, and by God’s grace +remarkably successful in the work given him to do. +It is indeed a beautiful period of David’s life—the +most blameless and beautiful of any. The object of +unmerited hatred, the victim of atrocious plots, the +helpless object of a despot’s mad and ungoverned fury, +yet cherishing no trace of bitter feeling, dreaming of +no violent project of relief, but going out and in with +perfect loyalty, and straining every nerve to prove +himself a laborious, faithful, and useful servant of the +master who loathed him.</p> + +<p>The question of David’s marriage is a somewhat +difficult one, appearing to involve some contradictions. +First of all we read that a daughter of Saul, along with +great riches, had been promised to the man who should +kill Goliath. But after David kills him, there is no +word of this promise being fulfilled, and even afterwards, +when the idea of his being the king’s son-in-law +is brought forward, there is no hint that he ought +to have been so before. Are we to understand that it +was an unauthorized rumour that was told to David +(ch. xvii. 25–27) when it was said that the victor was to +get these rewards? Was it that the people recalled +what had been said by Caleb about Kirjath-sepher, a +town in that very neighbourhood, and inferred that +surely Saul would give his daughter to the conqueror, +as Caleb had given his? This is perhaps the most +reasonable explanation, because when David came into +Saul’s presence nothing of the kind was said to him by +the king; and also because, if Saul had really promised +it, there was no reason at the time why he should not +<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span> +have kept his promise; nay, the impulsive nature of +the king, and the great love of Jonathan toward David, +and the love with which David inspired women, would +rather have led Saul to be forward in fulfilling it, and +in constituting a connection which would then have +been pleasant to all. If it be said that this would have +been a natural thing for Saul to do, even had there +been no promise, the answer is that David was such a +stripling, and even in his father’s household occupied +so humble a place, as to make it reasonable that he +should wait, and gain a higher position, before any +such thing should be thought of. Accordingly, when +David became older, and acquired distinction as a +warrior, his being the king’s son-in-law had become +quite feasible. First, Saul proposes to give him his +elder daughter Merab. The murderous desire dictates +the proposal, for Saul already desires David’s death, +though he has not courage himself to strike the blow. +But when the time came, for some reason that we do +not know of Merab was given to Adriel the Meholathite. +David’s action at an after period showed that he regarded +this as a cruel wrong (2 Sam. iii. 13). Saul, however, +still desired to have that hold on David which his being +his son-in-law would have involved, and now proposed +that Michal his younger daughter should be his wife. +The proposal was accepted, but David could bring no +dowry for his wife. The only dowry the king sought +was a hundred foreskins of the Philistines. And the +hundred foreskins David paid down in full tale.</p> + +<p>What a distressing view these transactions give us +of the malignity of Saul’s heart! When parents have +sacrificed the true happiness of their daughters by +pressing on them a marriage of splendid misery, the +motive, however selfish and heartless, has not usually +<span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span> +been malignant. The marriage which Saul urged +between David and Michal was indeed a marriage of +affection, but as far as he was concerned his sin in +desiring it, as affording facilities for getting rid of him, +was on that account all the greater. For nothing +shows a wickeder heart than being willing to involve +another, and especially one’s own child, in a lifelong +sorrow in order to gratify some feeling of one’s own. +Saul was not merely trifling with the heart and happiness +of his child, but he was deliberately sacrificing +both to his vile passion. The longer he lives, Saul +becomes blacker and blacker. For such are they from +whom the Spirit of the Lord has departed.</p> + +<p>We may well contrast David and Saul at this period +of their lives; but what a strange thing it is that further +on in life David should have taken this leaf from Saul’s +book, and acted in this very spirit towards Uriah the +Hittite? Not that Uriah was, or was to be, son-in-law +to the king; alas! there was an element of blackness in +the case of David which did not exist in that of Saul; +but it was in the very spirit now manifested by Saul +towards himself that David availed himself of Uriah’s +bravery, of Uriah’s faithfulness, of Uriah’s chivalrous +readiness to undertake the most perilous expeditions—availed +himself of these to compass his death. What +do we learn from this? The same seeds of evil were +in David’s heart as in Saul’s. But at the earlier period +of David’s life he walked humbly with God, and God’s +Spirit poured out on him not only restrained the evil +seed, but created a pure, holy, devoted life, as if there +were nothing in David but good. Afterwards, grieving +the Holy Spirit, David was left for a time to himself, +and then the very evil that had been so offensive in Saul +came creeping forth drew itself up and claimed that it +<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> +should prevail. It was a blessed thing for David that +he was not beyond being arrested by God’s voice, and +humbled by His reproof. He saw whither he had been +going; he saw the emptiness and wickedness of his +heart; he saw that his salvation depended on God in +infinite mercy forgiving his sin and restoring His Spirit, +and for these blessings he pled and wrestled as Jacob +had wrestled with the angel at Peniel. So we may well +see that for any one to trust in his heart is to play the +fool; our only trust must be in Him who is able to keep +us from falling, and to present us faultless before the +presence of His glory with exceeding joy. “<i>He that +abideth in Me, and I in him, the same bringeth forth +much fruit, for without Me ye can do nothing. If a man +abide not in Me, he is cast forth as a root and withered, +and men take them and cast them into the fire and they +are burned.</i>”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span></p> + +<h2><a name="CHAPTER_XXVI" id="CHAPTER_XXVI"></a>CHAPTER XXVI.</h2> + +<h3>SAUL’S FURTHER EFFORTS AGAINST DAVID.</h3> + +<h4><span class="smcap">1 Samuel</span> xix.</h4> + +<p>A new stage of his wicked passion is now reached +by Saul; he communes with his servants, and +even with his son, with a view to their killing David. +Ordinary conspirators are prone to confine their evil +designs to their own breasts; or if they do have confidants, +to choose for that purpose persons as vile as +themselves, whom they bind to secrecy and silence. +Saul must have been sadly overpowered by his passion +when he urged his very son to become a murderer, to +become the assassin of his friend, of the man with +whom God manifestly dwelt, and whom God delighted +to honour. It is easy to understand what line Saul +would take with Jonathan. Heir to the throne, he was +specially affected by the popularity of David; if David +were disposed of, his seat would be in no danger. +The generous prince did his utmost to turn his father +from the horrid project: “He spake good of David +unto Saul, and said unto him, Let not the king sin +against his servant, against David; because he hath +not sinned against thee, and because his works have +been to thee-ward very good. For he did put his life +in his hand, and slew the Philistine, and the Lord +wrought a great salvation for all Israel: thou sawest it +<span class="pagenum"><a name="Page_306" id="Page_306">[306]</a></span> +and didst rejoice: wherefore then wilt thou sin against +innocent blood, to slay David without a cause?” For +the moment the king was touched by the intercession +of Jonathan. Possibly he was rebuked by the burst +of generosity and affection,—a spirit so opposite to his +own; possibly he was impressed by Jonathan’s argument, +and made to feel that David was entitled to very +different treatment. For the time, the purpose of Saul +was arrested, and “David was in his presence as in +times past.” “Ofttimes,” says Bishop Hall, “wicked +men’s judgments are forced to yield unto that truth +against which their affections maintain a rebellion. +Even the foulest hearts do sometimes retain good +notions; like as, on the contrary, the holiest souls give +way sometimes to the suggestions of evil. The flashes +of lightning may be discerned in the darkest prison. +But if good thoughts look into a wicked heart, they +stay not there; as those that like not their lodging, +they are soon gone; hardly anything distinguishes +between good and evil but continuance. The light that +shines into a holy heart is constant, like that of the +sun, which keeps due times, and varies not his course +for any of these sublunary occasions.”</p> + +<p>But, as the heathen poet said, “You may expel +nature with a thunderbolt, but it always returns.” The +evil spirit, the demon of jealousy, returned to Saul. +And strange to say, his jealousy was such that nothing +was more fitted to excite it than eminent service to +his country on the part of David. A new campaign +had opened against the Philistines. David had had a +splendid victory. He slew them with a great slaughter, +so that they fled before him. We may be sure that in +these circumstances the songs of the women would +swell out in heartier chorus than ever. And in +<span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span> +Saul’s breast the old jealousy burst out again, and +sprang to power. A fit of his evil spirit was on him, +and David was playing on his harp in order to beguile +it away. He sees Saul seize a javelin, he instinctively +knows the purpose, and springs aside just as the javelin +flies past and lodges in the wall. The danger is too +serious to be encountered any longer. David escapes +to his house, but hardly before messengers from Saul +have arrived to watch the door, and slay him in the +morning. Knowing her father’s plot, Michal warns +David that if he does not make his escape that night +his life is sure to go.</p> + +<p>Michal lets him down through a window, and David +makes his escape. Then, to give him a sufficient start, +and prolong the time a little, she has recourse to one +of those stratagems of which Rebecca, and Rahab, and +Jeroboam’s wife, and many another woman have shown +themselves mistresses—she gets up a tale, and pretends +to the messengers that David is sick. The men +carry back the message to their master. There is a +peculiar ferocity, an absolute brutality, in the king’s +next order, “Bring him up to me in the bed that I may +slay him.” Evidently he was enraged, and he either +felt that it would be a satisfaction to murder David with +his own hand when unable to defend himself, or he +saw that his servants could not be trusted with the +dastardly business. The messengers enter the house, +and instead of David they find an image in the bed, +with a pillow of goat’s hair for his bolster. When +Michal is angrily reproached by her father for letting +him escape, she parries the blow by a falsehood—“He +said unto me, Let me go; why should I kill +thee?”</p> + +<p>On this somewhat mean conduct of hers a light is +<span class="pagenum"><a name="Page_308" id="Page_308">[308]</a></span> +incidentally shed by the mention of the image which she +placed in the bed in order to personate David. What +sort of image was it? The original shows that it +was one of the class called “teraphim”—images which +were kept and used by persons who in the main +worshipped the one true God. They were not such +idols as represented Baal or Ashtoreth or Moloch, but +images designed to aid in the worship of the God of +Israel. The use of them was not a breach of the first +commandment, but it was a breach of the second. +We see plainly that David and his wife were not one +in religion; there was discord there. The use of +the images implied an unspiritual or superstitious state +of mind; or at least a mind more disposed to follow +its own fancies as to the way of worshipping God +than to have a severe and strict regard to the rule +of God. It is impossible to suppose that David could +have either used, or countenanced the use of these +images. God was too much a spiritual reality to him +to allow such material media of worship to be even +thought of. He knew too much of worship inspired by +the Spirit to dream of worship inspired by shapes of +wood or stone. When we read of these images we +are not surprised at the defects of character which we +see in Michal. That she loved David and had pleasure +in his company there is no room to doubt. But their +union was not the union of hearts that were one +in their deepest feelings. The sublimest exercises of +David’s soul Michal could have no sympathy with. +Afterwards, when David brought the ark from Kirjath-jearim +to Mount Zion, she mocked his enthusiasm. How +sad when hearts, otherwise congenial and loving, are +severed on the one point on which congeniality is of +deepest moment! Agreement in earthly tastes and +<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span> +arrangements, but disagreement in the one thing needful—alas, +how fatal is the drawback! Little blessing +can they expect who disregard this point of difference +when they agree to marry. If the one that is +earnest does so in the expectation of doing good to +the other, that good is far more likely to be done by +a firm stand at the beginning than by a course which +may be construed to mean that after all the difference +is of no great moment.</p> + +<p>If the title of the fifty-ninth Psalm can be accepted +as authentic, it indicates the working of David’s mind +at this period of his history. It is called “Michtam of +David, when Saul sent, and they watched the house to +kill him.” It is not to be imagined that it was composed +in the hurried interval between David reaching +his house and Michal sending him away. That David +had a short time of devotion then we may readily +believe, and that the exercises of his heart corresponded +generally to the words of the psalm, which might be +committed afterwards to writing as a memorial of the +occasion. From the words of the psalm it would +appear that the messengers sent by Saul to apprehend +him were men of base and cowardly spirit, and that +they were actuated by the same personal hatred to +him that marked Saul himself. No doubt the piety of +David brought to him the enmity, and the success of +David the rivalry, of many who would be emboldened +by the king’s avowed intention, to pour out their insults +and calumnies against him in the most indecent fashion. +Perhaps it is to show the estimate he formed of their +spirit, rather than to denote literally their nationality, +that the Psalmist calls on God to “awake to visit all +<i>the heathen</i>.” Prowling about the city under cloud of +darkness, coming and going and coming again to his +<span class="pagenum"><a name="Page_310" id="Page_310">[310]</a></span> +house, “they return at evening; they make a noise +like a dog, and go about the city. Behold, they belch +out with their mouth; swords are in their lips; for +who, say they, doth hear?” Thus showing his estimate +of his enemies, the Psalmist manifests the most absolute +reliance on the protection and grace of God. “But +Thou, O Lord, shalt laugh at them; Thou shalt have +all the heathen in derision. Because of his strength +will I wait upon Thee; for God is my defence. The +God of my mercy shall prevent me; God shall let me +see my desire upon mine enemies.” He does not ask +that they may be slain, but he asks that they may be +conspicuously dishonoured and humbled, and made to +go about the city like dogs, in another sense—not like +dogs seeking to tear upright men in pieces, but like +those starved, repulsive, cowardly brutes, familiar in +Eastern cities, that would do anything for a morsel of +food. His own spirit is serene and confident—“Unto +Thee, O my strength, will I sing; for God is my +defence, and the God of my mercy.”</p> + +<p>It may be that the superscription of this psalm is not +authentic, and that the reference is either to some other +passage in David’s life, or in the life of some other +psalmist, when he was especially exposed to the ravings +of a murderous and calumnious spirit, and in the midst of +unscrupulous enemies thirsting for his life. The psalm +is eminently fitted to express the feelings and experiences +of the Church of Christ in times of bitter persecution. +For calumny has usually been the right-hand instrument +of the persecutor. To justify himself, he has +found it necessary to denounce his victim. Erroneous +opinions, it is instinctively felt, are no such offence as +to warrant the wholesale spoliation and murder which +vehement persecution calls for. Crimes of a horrible +<span class="pagenum"><a name="Page_311" id="Page_311">[311]</a></span> +description are laid to the charge of the persecuted. +And even where the sword of persecution in its naked +form is not employed, but opposition and hatred vent +themselves on the more active servants of God in +venomous attacks and offensive letters, it is not counted +enough to denounce their opinions. They must be +charged with meanness, and double dealing, and vile +plots and schemes to compass their ends. They are +spoken of (as St. Paul and his companions were) as the +offscourings of the earth, creatures only to be hunted +out of sight and spoiled of all influence. Happy they +who can bear all in the Psalmist’s tranquil and truthful +spirit; and can sum up their feelings like him—“I +will sing of Thy power; yea, I will sing aloud of Thy +mercy in the morning; for Thou hast been my defence +and refuge in the day of my trouble.”</p> + +<p>But let us return to David. Can we think of a more +desolate condition than that in which he found himself +after his wife let him down through a window? It is +night, and he is alone. Who could be unmoved when +place in such a position? Forced to fly from his +home and his young wife, just after he had begun to +know their sweets, and no prospect of a happy return! +Driven forth by the murderous fury of the king whom +he had served with a loyalty and a devotion that could +not have been surpassed! His home desolated and +his life threatened by the father of his wife, the man +whom even nature should have inspired with a kindly +interest in his welfare! What good had it done +him that he had slain that giant? What return had +he got for his service in ever so often soothing the +nerves of the irritable monarch with the gentle warblings +of his harp? What good had come of all his +perilous exploits against the Philistines, of the hundred +<span class="pagenum"><a name="Page_312" id="Page_312">[312]</a></span> +foreskins of the king’s enemies, of the last great victory +which had brought so unprecedented advantage to +Israel? Would it not have been better for him never +to have touched a weapon, never to have encountered +a foe, but kept feeding that flock of his father’s, and +caring for those irrational creatures, who had always +returned his kindness with gratitude, and been far more +like friends and companions than that terrible Saul? +Such thoughts might perhaps hover about his bosom, +but certainly they would receive no entertainment from +him. They might knock at his door, but they would +not be admitted. A man like David could never +seriously regret that he had done his duty. He could +never seriously wish that he had never responded to the +call of God and of his country. But he might well feel +how empty and unprofitable even the most successful +worldly career may become, how maddening the changes +of fortune, how intolerable the unjust retributions of +men in power. His ill-treatment was so atrocious that, +had he not had a refuge in God, it might have driven +him to madness or to suicide. It drove him to the +throne of grace, where he found grace to help him in +his time of need.</p> + +<p>It was no wonder that the fugitive thought of Samuel. +If he could get shelter with him Saul would surely let +him alone, for Saul could have no mind to meddle +with Samuel again. But more than that; in Samuel’s +company he would find congenial fellowship, and from +Samuel’s mature wisdom and devotion to God’s law +learn much that would be useful in after life. We can +easily fancy what a cordial welcome the old prophet +would give the youthful fugitive. Was not David in +a sense his son, seeing that he had chosen him from +among all the sons of Jesse, and poured on him the +<span class="pagenum"><a name="Page_313" id="Page_313">[313]</a></span> +holy oil? If an old minister has a special interest in +one whom he has baptized, how much more Samuel in +one whom he had anointed! And there was another +consideration that would have great effect with Samuel. +Old Christians feel very tenderly for young believers +who have had hard lines in serving God. It moves +them much when those on whom they have very +earnestly pressed God’s ways have encountered great +trials in following them. Gladly would they do anything +in their power to soothe and encourage them. +Samuel’s words to David would certainly be words of +exceeding tenderness. They must have fallen like the +dew of Hermon on his fevered spirit. Doubtless they +would tend to revive and strengthen his faith, and assure +him that God would keep him amid all his trials, and at +last set him on high, because he had known his name.</p> + +<p>From Ramah, his ordinary dwelling-place, Samuel +had gone with David to Naioth, perhaps under the +idea that they would elude the eye of Saul. Not so, +however. Word of David’s place of abode was carried +to the king. Saul was deeply in earnest in his effort +to get rid of David,—surely a very daring thing when +he must have known God’s purpose regarding him. +Messengers were accordingly sent to Naioth. It was +the seat of one of the schools of the prophets, and +David could not but be deeply interested in the work +of the place, and charmed with its spirit. Here, under +the wing of Samuel, he did dwell in safety; but his +safety did not come in the way in which perhaps he +expected. Saul’s purpose was too deeply seated to be +affected by the presence of Samuel. Nay, though Samuel +in all likelihood had told him how God had caused +him to anoint David as his successor, Saul determined +to drag him even from the hands of Samuel. But Saul +<span class="pagenum"><a name="Page_314" id="Page_314">[314]</a></span> +never counted on the form of opposition he was to +encounter. The messengers went to Naioth, but their +hearts were taken hold of by the Spirit who was then +working in such power in the place, and from soldiers +they were turned into prophets. A second batch of +messengers was sent, and with the same result. A +third batch followed, and still the same miraculous +transformation. Determined not to be baffled, and +having probably exhausted the servants whom he could +trust, Saul went himself to Ramah. But Saul was +proof no more than his servants against the marvellous +spiritual force that swept all before it. When he came +to Ramah, the Spirit of the Lord was upon him, and +he went on and prophesied all the way from Ramah +to Naioth. And there, stripping himself of his royal +robes and accoutrements, he prophesied before Samuel +in like manner, and lay down, just as one of the +prophets, and continued so a whole day and night. +It was a repetition of what had taken place at “the +hill of God” when Saul returned from his search after +the asses (1 Sam. x. 10, 11), and it resuscitated the +proverb that had been first used on that occasion, is Saul +also among the prophets? Transformed and occupied +as Saul was now, he was in no mood to carry out his +murderous project against David, who in the view of +this most unexpected form of deliverance might well +sing, “My safety cometh from the Lord, who made +heaven and earth.”</p> + +<p>The question cannot but press itself on us, What +was the character of the influence under which Saul +was brought on this remarkable occasion? Observe +the phenomena so far as they are recorded. In the +first place, nothing is said of any appeal to Saul’s reason +and conscience. In the second place, no such conduct +<span class="pagenum"><a name="Page_315" id="Page_315">[315]</a></span> +followed this experience as would have followed it, had +his reason and conscience been impressed. He was +precisely the same wicked man as before. In the third +place, there is no evidence of anything else having +taken place than a sort of contagious impression being +produced on his physical nature, something corresponding +to the effect of mesmerism or animal magnetism. +In earnest religious movements of a very solid character, +it has been often remarked that another unusual +experience runs alongside of them; in some persons in +contact with them a nervous susceptibility is developed, +which sometimes causes prostration, and sometimes a +state of trance; and it has been found that many persons +are liable to the state of trance whose hearts and lives +are in no way transformed by the religious impression. +It seems to have been some such experience that befell +Saul. He was entranced, but he was not changed. +He was for the time another man, but there was no +permanent change; after a time, his old spirit returned. +Evidently he was a man of great nervous susceptibility, +and it is plain from many things that his nerves had become +weakened. He fell for the time under the strong +influence of the prophetic company; but David did not +trust him, for he fled from Naioth.</p> + +<p>And yet, even if this was all that happened to Saul, +there was something providential and merciful in it that +might have led on to better results. Was it not in some +sense a dealing of God with Saul? Was it not a +reminder of that better way which Saul had forsaken, +and in forsaking which he had come to so much guilt +and trouble? Was it not a gracious indication that +even yet, if he would return to God, though he could +not get back the kingdom he might personally be +blessed? Whatever of this kind there might be in it, +<span class="pagenum"><a name="Page_316" id="Page_316">[316]</a></span> +it was trampled by Saul under foot. He had made his +bed, and, thorny though it was, he was determined to +lie on it. He would not change his life; he would not +return to God.</p> + +<p>Does not God, in His merciful providence, often deal +with transgressors as he dealt with Saul, placing them +in circumstances that make it comparatively easy for +them to turn from their sins and change their life? +Your marriage, a death in your circle, a change of residence, +a change of fortune, forming a new acquaintance, +coming under a new ministry,—oh! friends, if there be +in you the faintest dissatisfaction with your past life, +the faintest desire for a better, take advantage of the +opportunity, and turn to God. Summon courage, break +with your associates in sin (the loss will be marvellously +small), give up your dissipated pleasures, +betake yourselves to the great matters that concern +your welfare evermore. Mark in the providence that +gave you the opportunity, the kind hand of a gracious +Father, sadly grieving over your erring life, and longing +for your return. Harden not your heart as in the provocation +in the day of temptation in the wilderness. +Don’t drive the angel out of your way, who stands in +your path, as he stood in Balaam’s, to stop your progress +in the ways of sin. Who knows whether ever again +you shall have the same opportunity? And even if +you have, is it not certain that the disinclination you feel +now will be stiffer and stronger then? Be a man, and +face the irksome. Whatever you do, determine to do +right. It is childish to stand shivering over a duty +which you know ought to be done. “Whatsoever thy +hand findeth to do, do it with thy might; for there is +no work, nor device, nor knowledge, nor wisdom, in the +grave, whither thou goest.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_317" id="Page_317">[317]</a></span></p> + +<h2><a name="CHAPTER_XXVII" id="CHAPTER_XXVII"></a>CHAPTER XXVII.</h2> + +<h3>DAVID AND JONATHAN.</h3> + +<h4><span class="smcap">1 Samuel</span> xx.</h4> + +<p>We have no means of determining how long time +elapsed between the events recorded in the +preceding chapter and those recorded in this. It is +not unlikely that Saul’s experience at Naioth led to a +temporary improvement in his relations to David. The +tone of this chapter leads us to believe that at the +time when it opens there was some room for doubt +whether or not Saul continued to cherish any deliberate +ill-feeling to his son-in-law. David’s own +suspicions were strong that he did; but Jonathan +appears to have thought otherwise. Hence the earnest +conversation which the two friends had on the subject; +and hence the curious but crooked stratagem by which +they tried to find out the truth.</p> + +<p>But before we go on to this, it will be suitable for +us at this place to dwell for a little on the remarkable +friendship between David and Jonathan—a beautiful +oasis in this wilderness history,—one of the brightest +gems in this book of Samuel.</p> + +<p>It was a striking proof of the ever mindful and +considerate grace of God, that at the very opening of +the dark valley of trial through which David had to +pass in consequence of Saul’s jealousy, he was brought +<span class="pagenum"><a name="Page_318" id="Page_318">[318]</a></span> +into contact with Jonathan, and in his disinterested +and sanctified friendship, furnished with one of the +sweetest earthly solaces for the burden of care and +sorrow. The tempest suddenly let loose on him must +have proved too vehement, if he had been left in Saul’s +dark palace without one kind hand to lead him on, or +the sympathy of one warm heart to encourage him; +the spirit of faith might have declined more seriously +than it did, had it not been strengthened by the bright +faith of Jonathan. It was plain that Michal, though +she had a kind of attachment to David, was far from +having a thoroughly congenial heart; she loved him, +and helped to save him, but at the same time bore +false witness against him (chap. xix. 17). In his deepest +sorrows, David could have derived little comfort from +her. Whatever gleams of joy and hope, therefore, were +now shed by human companionship across his dark +firmament, were due to Jonathan. In merciful adaptation +to the infirmities of his human spirit, God opened +to him this stream in the desert, and allowed him to +refresh himself with its pleasant waters; but to show +him, at the same time, that such supplies could not be +permanently relied on, and that his great dependence +must be placed, not on the fellowship of mortal man, +but on the ever-living and ever-loving God, Jonathan +and he were doomed, after the briefest period of +companionship, to a lifelong separation, and the +friendship which had seemed to promise a perpetual +solace of his trials, only aggravated their severity, +when its joys were violently reft away.</p> + +<p>In another view, David’s intercourse with Jonathan +served an important purpose in his training. The +very sight he constantly had of Saul’s outrageous +wickedness might have nursed a self-righteous feeling,—might +<span class="pagenum"><a name="Page_319" id="Page_319">[319]</a></span> +have encouraged the thought, so agreeable to +human nature, that as Saul was rejected by God for +his wickedness, so David was chosen for his goodness. +The remembrance of Jonathan’s singular virtues and +graces was fitted to rebuke this thought; for if regard +to human goodness had decided God’s course in the +matter, why should not Jonathan have been appointed +to succeed his father? From the self-righteous ground +on which he might have been thus tempted to stand, +David would be thrown back on the adorable sovereignty +of God; and in deepest humiliation constrained +to own that it was God’s grace only that made him +to differ from others.</p> + +<p>Ardent friendships among young men were by no +means uncommon in ancient times; many striking +instances occurred among the Greeks, which have sometimes +been accounted for by the comparatively low +estimation in which female society was then held. +“The heroic companions celebrated by Homer and +others,” it has been remarked, “seem to have but one +heart and soul, with scarcely a wish or object apart, and +only to live, as they are always ready to die, for one +another.... The idea of a Greek hero seems not to +have been thought complete without such a brother in +arms by his side.”<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">[3]</a></p> + +<p>But there was one feature of the friendship of +Jonathan and David that had no parallel in classic +times,—it was friendship between two men, of whom +the younger was a most formidable rival to the older. +It is Jonathan that shines most in this friendship, for +he was the one who had least to gain and most to lose +from the other. He knew that David was ordained by +<span class="pagenum"><a name="Page_320" id="Page_320">[320]</a></span> +God to succeed to his father’s throne, yet he loved him; +he knew that to befriend David was to offend his +father, yet he warmly befriended him; he knew that +he must decrease and David increase, yet no atom of +jealousy disturbed his noble spirit. What but divine +grace could have enabled Jonathan to maintain this +blessed temper? What other foundation could it have +rested on but the conviction that what God ordained +must be the very best, infinitely wise and good for him +and for all? Or what could have filled the heart thus +bereaved of so fair an earthly prospect, but the sense +of God’s love, and the assurance that He would compensate +to him all that He took from him? How +beautiful was this fruit of the Spirit of God! How +blessed it would be if such clusters hung on every +branch of the vine!</p> + +<p>Besides being disinterested, Jonathan’s friendship for +David was of an eminently holy character. Evidently +Jonathan was a man that habitually honoured God, if +not in much open profession, yet in the way of deep +reverence and submission. And thus, besides being +able to surrender his own prospects without a murmur, +and feel real happiness in the thought that David would +be king, he could strengthen the faith of his friend, as +we read afterwards (chap. xxiii. 16): “Jonathan, Saul’s +son, arose and went to David into the wood, and +strengthened his hand in God.” At the time when they +come together in the chapter before us, Jonathan’s faith +was stronger than David’s. David’s faltering heart was +saying, “There is but a step between me and death” +(ver. 3), while Jonathan in implicit confidence in God’s +purpose concerning David was thus looking forward to +the future,—“Thou shalt not only while yet I live +show me the kindness of the Lord that I die not; but +<span class="pagenum"><a name="Page_321" id="Page_321">[321]</a></span> +also thou shalt not cut off thy kindness from my house +for ever; no, not when the Lord hath cut off the enemies +of David every one from the face of the earth.” There +has seldom, if ever, been exhibited a finer instance of +triumphant faith, than when the prince, with all the +resources of the kingdom at his beck, made this request +of the helpless outlaw. What a priceless blessing is +the friendship of those who support and comfort us in +great spiritual conflicts, and help us to stand erect in +some great crisis of our lives! How different from the +friendship that merely supplies the merriment of an idle +hour, at the expense, perhaps, of a good conscience, +and to the lasting injury of the soul!</p> + +<p>But let me now briefly note the events recorded in +this chapter. It is a long chapter, one of those long +chapters in which incidents are recorded with such +fulness of detail, as not only to make a very graphic +narrative, but to supply an incidental proof of its +authenticity.</p> + +<p>First of all, we have the preliminary conversation +between David and Jonathan, as to the real feeling of +Saul toward David. Incidentally, we learn how much +Saul leant on Jonathan: “My father will do nothing, +either great or small, but he will show it me,”—a proof +that Jonathan was, like Joseph before him, and like +Daniel after him, eminently trustworthy, and as sound +in judgment as he was noble in character. Guileless +himself, he suspected no guile in his father. But David +was not able to take so favourable a view of Saul. So +profound was his conviction to the contrary, that in +giving his reason for believing that Saul had concealed +from his son his real feeling in the matter, and the +danger in which he was, he used the solemn language +of adjuration: “As the Lord liveth, and as thy soul +<span class="pagenum"><a name="Page_322" id="Page_322">[322]</a></span> +liveth, there is but a step between me and death.” +Viewed from the human point, this was true; viewed +from under the Divine purpose and promise, it could not +be true. Yet we cannot blame David, knowing as he did +what Saul really felt, for expressing his human fears, and +the distress of mind to which the situation gave birth.</p> + +<p>Next, we find a device agreed on between David and +Jonathan, to ascertain the real sentiments of Saul. It +was one of those deceitful ways to which, very probably, +David had become accustomed in his military experiences, +in his forays against the Philistines, where +stratagems may have been, as they often were, a +common device. It was probable that David would be +missed from Saul’s table next day, as it was the new +moon and a feast; if Saul inquired after him, Jonathan +was to pretend that he had asked leave to go to a +yearly family sacrifice at Bethlehem; and the way in +which Saul should take this explanation would show +his real feeling and purpose about David. In the event +of Saul being enraged, and commanding Jonathan to +bring David to him, David implored Jonathan not to +comply; rather kill him with his own hand than that; +for there was nothing that David dreaded so much as +falling into the hands of Saul. Jonathan surely did not +deserve that it should be thought possible for him to +surrender David to his father, or to conceal anything +from him that had any bearing on his welfare. But +inasmuch as David had put the matter in the form he +did, it seemed right to Jonathan that a very solemn +transaction should take place at this time, to make their +relation as clear as day, and to determine the action +of the stronger of them to the other, in time to come.</p> + +<p>This is the third thing in the chapter. Jonathan, +takes David into the field, that is, into some sequestered +<span class="pagenum"><a name="Page_323" id="Page_323">[323]</a></span> +Wady, at some distance from the town, where they +would be sure to enjoy complete solitude; and there +they enter into a solemn covenant. Jonathan takes the +lead. He begins with a solemn appeal to God, calling +on Him not as a matter of mere form or propriety, but +of real and profound significance. First, he binds himself +to communicate faithfully to David the real state +of things on the part of his father, whether it should be +for good or for evil. And then he binds David, whom +by faith he sees in possession of the kingly power, in +spite of all that Saul may do against him, first to be +kind to himself while he lived, and not cut him off, +as new kings so often massacred all the relations of +the old; and also after his death to show kindness to +his family, and never cease to remember them, not even +when raised to such a pitch of prosperity that all his +enemies were cut off from the earth. One knows not +whether most to wonder at the faith of Jonathan, or the +sweetness of his nature. It is David, the poor outlaw, +with hardly a man to stand by him, that appears to +Jonathan the man of power, the man who can dispose of +all lives and sway all destinies; while Jonathan, the +king’s son and confidential adviser, is somehow reduced +to helplessness, and unable even to save himself. But +was there ever such a transaction entered into with +such sweetness of temper? The calmness of Jonathan +in contemplating the strange reverse of fortune both to +himself and to David, is exquisitely beautiful; nor is +there in it a trace of that servility with which mean +natures worship the rising sun; it is manly and generous +while it is meek and humble; such a combination of the +noble and the submissive as was shown afterwards, in +highest form, in the one perfect example of the Lord +Jesus Christ.</p> + +<p><span class="pagenum"><a name="Page_324" id="Page_324">[324]</a></span> +Next comes a statement of the way in which Jonathan +was to announce to David the result. It might not be +safe for him to see David personally, but in that case +he would let him know what had transpired about him +through a preconcerted signal, in reference to the place +where he would direct an attendant to go for some +arrows. As it happened, a personal interview was +obtained with David; but before that, the telegraphing +with the arrows was carried out as arranged.</p> + +<p>On the first day of the feast, David’s absence passed +unnoticed, Saul being under the impression that he had +acquired ceremonial uncleanness. But as that excuse +could only avail for one day, Saul finding him absent +the second day, asked Jonathan what had become of +him. The excuse agreed on was given. It excited the +deepest rage of Saul. But his rage was not against +David so much as against Jonathan for taking his part. +Saul did not believe in the excuse, otherwise he would +not have ordered Jonathan to send and fetch David. +If David was at Bethlehem, Saul could have sent for +him himself; if he lay concealed in the neighbourhood, +Jonathan alone would know his hiding-place, therefore +Jonathan must get hold of him. If this be the true +view, the stratagem of Jonathan had availed nothing; +the plain truth would have served the purpose no +worse. As it was, Jonathan’s own life was in the most +imminent danger. Remonstrating with his father for +seeking to destroy David, he narrowly escaped his +father’s javelin, even though, a moment before, in his +jealousy of David, Saul had professed to be concerned +for the interests of Jonathan. “Thou son of the +perverse rebellious woman, do not I know that thou +hast chosen the son of Jesse to thine own confusion, +and to the confusion of thy mother’s nakedness?” +<span class="pagenum"><a name="Page_325" id="Page_325">[325]</a></span> +What strange and unworthy methods will not angry +men and women resort to, to put vinegar into their +words and make them sting! To try to wound a +man’s feelings by reviling his mother, or by reviling +any of his kindred, is a practice confined to the dregs +of society, and nauseous, to the last degree, to every +gentle and honourable mind. In Saul’s case, the +offence was still more infamous because the woman +reviled was his own wife. Surely if her failings +reflected on any one, they reflected on her husband +rather than her son. But that it was any real failing +that Saul denounced when he called her “the perverse +rebellious woman,” we greatly doubt. To a man like +Saul, any assertion of her rights by his wife, any +refusal to be his abject slave, any opposition to his wild +and wicked designs against David, would mean perversity +and rebellion. We are far from thinking ill of +this nameless woman because her husband denounced +her to her son. But when we see Saul in one breath +trying to kill his son with a javelin and to destroy his +wife’s character by poisoned words, and at the same +time thirsting for the death of his son-in-law, we have +a mournful exhibition of the depth to which men are +capable of descending from whom the Spirit of the +Lord hath departed.</p> + +<p>No wonder that Jonathan arose from the table in +fierce anger, and did eat no meat the second day of the +month. One wonders how the feast went on thereafter, +but one does not envy the guests. Did Saul drown +his stormy feelings in copious draughts of wine, and +turn the holy festival into a bacchanalian rout, amid +whose boisterous mirth and tempestuous exhilaration +the reproaches of conscience would be stifled for the +hour?</p> + +<p><span class="pagenum"><a name="Page_326" id="Page_326">[326]</a></span> +The third day has come, on which, by preconcerted +agreement, Jonathan was to reveal to David his father’s +state of mind. David is in the agreed-on hiding-place; +and Jonathan, sallying forth with his servant, shoots +his arrows to the place which was to indicate the +existence of danger. Then, the lad having gone back +to the city, and no one being on the spot to observe +them or interrupt them, the two friends come together +and have an affecting meeting. When Jonathan parted +from David three days before, he had not been without +hopes of bringing to him a favourable report of his +father. David expected nothing of the kind; but even +David must have been shocked and horrified to find +things so bad as they were now reported. In an act +of unfeigned reverence for the king’s son, David +bowed himself three times to the ground. In token of +much love they kissed one another; while under the +dark cloud of adversity that had risen on them both, +and that now compelled them to separate, hardly ever +again (as it turned out) to see one another in the flesh, +“they wept one with another until David exceeded.”</p> + +<div class="poem"> +<span class="i0">“They wept as only strong men weep,<br /></span> +<span class="i0">When weep they must, or die.”<br /></span> +</div> + +<p>One consolation alone remained, and it was Jonathan +that was able to apply it. “Jonathan said to David, +Go in peace, forasmuch as we have sworn both of us +in the name of the Lord, saying, The Lord be between +me and thee, and between my seed and thy seed for +ever.” Yes, even in that darkest hour, Jonathan could +say to David, “Go <i>in peace</i>.” What peace? “Thou +wilt keep him in perfect peace whose mind is stayed +on Thee, because he trusteth in Thee.” “The angel of +the Lord encampeth about them that fear Him, and +<span class="pagenum"><a name="Page_327" id="Page_327">[327]</a></span> +delivereth them.” “Many are the afflictions of the +righteous, but the Lord delivereth them out of them all.”</p> + +<p>We cannot turn from this chapter without adding +a word on the friendships of the young. It is when +hearts are tender that they are most readily knit to +each other, as the heart of Jonathan was knit to the +heart of David. But the formation of friendships is too +important a matter to be safely left to casual circumstances. +It ought to be gone about with care. If you +have materials to choose among, see that you choose +the best. At the foundation of all friendship lies congeniality +of heart—a kindred feeling of which one often +becomes conscious by instinct at first sight. But +there must also be elements of difference in friends. It +is a great point to have a friend who is above us in +some things, and who will thus be likely to draw us up +to a higher level of character, instead of dragging us +down to a lower. And a friend is very useful, if he is +rich in qualities where we are poor. As it is in <i>In +Memoriam</i>—</p> + +<div class="poem"> +<span class="i0">“He was rich where I was poor,<br /></span> +<span class="i0">And he supplied my want the more<br /></span> +<span class="i0">As his unlikeness fitted mine.”<br /></span> +</div> + +<p>But surely, of all qualities in a friend or companion +who is to do us good, the most vital is, that he fears +the Lord. As such friendships are by far the most +pleasant, so they are by far the most profitable. And +when you have made friends, stick by them. Don’t +let it be said of you that your friend seemed to be +everything to you yesterday, but nothing to-day. And +if your friends rise above you in the world, rejoice in +their prosperity, and banish every envious feeling; or +if you should rise above them, do not forget them, +<span class="pagenum"><a name="Page_328" id="Page_328">[328]</a></span> +nor forsake them, but, as if you had made a covenant +before God, continue to show kindness to them and +to their children after them. Pray for them, and ask +them to pray for you.</p> + +<p>Perhaps it was with some view to the friendship of +Jonathan and his father that Solomon wrote, “There +is a friend that sticketh closer than a brother.” Jonathan +was such a friend to David. But the words suggest +a higher friendship. The glory of Jonathan’s love for +David fades before our Lord’s love for His brethren. +If Jonathan were living among us, who of us could +look on him with indifference? Would not our hearts +warm to him, as we gazed on his noble form and open +face, even though <i>we</i> had never been the objects of his +affection? In the case of Jesus Christ, we have all the +noble qualities of Jonathan in far higher excellence +than his, and we have this further consideration, that +for us He has laid down His life, and that none who +receive His friendship can ever be separated from His +love. And what an elevating and purifying effect that +friendship will have! In alliance with Him, you are +in alliance with all that is pure and bright, all that is +transforming and beautifying; all that can give peace +to your conscience, joy to your heart, lustre to your +spirit, and beauty to your life; all that can make your +garments smell of myrrh, and aloes, and cassia; all +that can bless you and make you a blessing. And +once you are truly His, the bond can never be severed; +David had to tear himself from Jonathan, but you will +never have to tear yourselves from Christ. Your union +is cemented by the blood of the everlasting covenant; +and by the eternal efficacy of the prayer, “Father, I +will that they also whom Thou hast given me be +with me where I am.” +</p> + +<div class="footnotes"> +<h3>FOOTNOTES:</h3> +<div class="footnote"> +<p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a> +Thirlwall’s “History of Greece.”</p> +</div> +</div> + +<hr /> + +<p><span class="pagenum"><a name="Page_329" id="Page_329">[329]</a></span></p> + +<h2><a name="CHAPTER_XXVIII" id="CHAPTER_XXVIII"></a>CHAPTER XXVIII.</h2> + +<h3>DAVID AT NOB AND AT GATH.</h3> + +<h4><span class="smcap">1 Samuel</span> xxi.</h4> + +<p>We enter here on a somewhat painful part of +David’s history. He is not living so near to +God as before, and in consequence his course becomes +more carnal and more crooked. We saw in our last +chapter the element of distrust rising up somewhat +ominously in that solemn adjuration to Jonathan, “Truly +as the Lord liveth, and as thy soul liveth, there is but +a step between me and death.” These words, it is +true, gave expression to an undoubted and in a sense +universal truth, a truth which all of us should at all +times ponder, but which David had special cause to +feel, under the circumstances in which he was placed. +It was not the fact of his giving solemn expression to +this truth that indicated distrust on the part of David, +but the fact that he did not set over against it another +truth which was just as real,—that God had chosen +him for His service, and would not allow him to perish +at the hand of Saul. When a good man sees himself +exposed to a terrible danger which he has no means of +averting, it is no wonder if the contemplation of that +danger gives rise for the moment to fear. But it is his +privilege to enjoy promises of protection and blessing +at the hand of the unseen God, and if his faith in +<span class="pagenum"><a name="Page_330" id="Page_330">[330]</a></span> +these promises be active, it will not only neutralize the +fear, but raise him high above it. Now, the defect in +David’s state of mind was, that while he fully realized +the danger, he did not by faith lay hold of that which +was fitted to neutralize it. It was Jonathan rather +than David who by faith realized at this time David’s +grounds of security. All through Jonathan’s remarks +in chapter xx. you see him thinking of God as David’s +Protector,—thinking of the great purposes which God +meant to accomplish by him, and which were a pledge +that He would preserve him now,—thinking of David as +a coming man of unprecedented power and influence, +whose word would determine other men’s destinies, and +dispose of their fortunes. David seems to have been +greatly indebted to Jonathan for sustaining his faith +while he was with him; for after he parted from +Jonathan, his faith fell very low. Time after time, he +follows that policy of deceit which he had instructed +Jonathan to pursue in explaining his absence from the +feast in Saul’s house. It is painful in the last degree +to see one whose faith towered to such a lofty height +in the encounter with Goliath, coming down from that +noble elevation, to find him resorting for self-protection +to the lies and artifices of an impostor.</p> + +<p>We cannot excuse it, but we may account for it. +David was wearied out by Saul’s restless and incessant +persecution. We read in Daniel of a certain persecutor +that he should “wear out the saints of the Most High,” +and it was the same sad experience from which David +was now suffering. It does not appear that he was +gifted naturally with great patience, or power of enduring. +Rather we should suppose that one of such nimble +and lively temperament would soon tire of a strained +and uneasy attitude. It appears that Saul’s persistency +<span class="pagenum"><a name="Page_331" id="Page_331">[331]</a></span> +in injustice and cruelty made David at last restless and +impatient. All the more would he have needed in such +circumstances to resort to God, and seek from Him the +oil of grace to feed his patience, and bear him above +the infirmities of his nature. But this was just what +he seems not to have done. Carnal fear therefore grew +apace, and faith fell into a state of slumber. The eye +of sense was active, looking out on the perils around +him; the eye of faith was dull, hardly able to decipher +a single promise. The eye of sense saw the vindictive +scowl of Saul, the javelin in his hand, and bands of +soldiers sent out on every side to seize David or slay +him; the eye of faith did not see—what it might have +seen—the angel of the Lord encamping around him +and delivering him. It was God’s purpose now to +allow David to feel his own weakness; he was to pass +through that terrible ordeal when, tossed on a sea of +trials, one feels like Noah’s dove, unable to find rest +for the sole of one’s foot, and seems on the very eve +of dropping helpless into the billows, till the ark presents +itself, and a gracious hand is put forth to the +rescue. Left to himself, tempted to make use of carnal +expedients, and taught the wretchedness of such expedients; +learning also, through this discipline, to +anchor his soul more firmly on the promise of the +living God, David was now undergoing a most essential +part of his early training, gaining the experience that +was to qualify him to say with such earnestness to +others, “O taste and see that the Lord is good: blessed +is the man that trusteth in Him.”</p> + +<p>On leaving Gibeah, David, accompanied with a few +followers, bent his steps to Nob, a city of the priests. +The site of this city has not been discovered; some +think it stood on the north-eastern ridge of Mount +<span class="pagenum"><a name="Page_332" id="Page_332">[332]</a></span> +Olivet; this is uncertain, but it is evident that it was +very close to Jerusalem (see Isa. x. 32). Its distance +from Gibeah would therefore be but five or six miles, +much too short for David to have had there any great +sense of safety. It appears to have become the seat of +the sacred services of the nation, some time after the +destruction of Shiloh. David’s purpose in going there +seems to have been simply to get a shelter, perhaps for +the Sabbath day, and to obtain supplies. Doeg, indeed, +charged Ahimelech, before Saul, with having inquired +of the Lord for David, but Ahimelech with some warmth denied the +charge.<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">[4]</a> +The privilege of consulting the Urim and Thummim seems to have been +confined to the chief ruler of the nation; if with the +sanction of the priest David had done so now, he might +have justly been charged with treason; probably it was +because he believed Doeg rather than Ahimelech, and +concluded that this royal privilege had been conceded +by the priests to David, that Saul was so enraged, and +inflicted such dreadful retribution on them. Afterwards, +when Abiathar fled to David with the high priest’s +ephod, through which the judgment of Urim and +Thummim seems to have been announced, David regarded +that circumstance as an indication of the Divine +permission to him to make use of the sacred oracle.</p> + +<p>But what shall we say of the untruth which David +told Ahimelech, to account for his coming there without +armed attendants? “The king hath commanded me a +business, and hath said unto me, Let no man know anything +<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> +of the business whereabout I send thee, and what +I have commanded thee; and I have commanded my +servants to such and such a place.” Here was a statement +not only not true, but the very opposite of the +truth; spoken too to God’s anointed high priest, and +in the very place consecrated to God’s most solemn +service; everything about the speaker fitted to bring +God to his mind, and to recall God’s protection of him +in time past; yet the first thing he did on entering the +sacred place was to utter a falsehood, prompted by +distrust, prompted by the feeling that the pledged protection +of the God of truth, before whose shrine he now +stood, was not sufficient. How plain the connection +between a deficient sense of God’s truthfulness, and +a deficient regard to truth itself! What could have +tempted David to act thus? According to some, it +was altogether an amiable and generous desire to keep +Ahimelech out of trouble, to screen him from the responsibility +of helping a known outlaw. But considering +the gathering distrust of David’s spirit at the time, +it seems more likely that he was startled at the fear +which Ahimelech expressed when he saw David coming +alone, as if all were not right between him and Saul, +as if the truce that had been agreed on after the affair +of Naioth had now come to an end. Probably David +felt that if Ahimelech knew all, he would be still more +afraid, and do nothing to help him; moreover, the +presence of Doeg the Edomite was another cause of embarrassment, +for Saul had once ordered all his servants +to kill David, and if the fierce Edomite were told that +David was now simply a fugitive, he might be willing +enough to do the deed. Anyhow, David now lent himself +to the devices of the father of lies. And so the +brave spirit that had not quailed before Goliath, and +<span class="pagenum"><a name="Page_334" id="Page_334">[334]</a></span> +that had met the Philistines in so many terrific encounters, +now quailed before a phantom of its own devising, +and shrank from what, at the moment, was only an +imaginary danger.</p> + +<p>David succeeded in getting from Ahimelech what he +wanted, but not without difficulty. For when David +asked for five loaves of bread, the priest replied that he +had no common bread, but only shewbread; he had +only the bread that had been taken that day from off +the table on which it stood before the Lord, and replaced +by fresh bread, according to the law. The priest +was willing to give that bread to David, if he could +assure him that his attendants were not under defilement. +It will be remembered that our Lord adverted +to this fact, as a justification of His own disciples for +plucking the ears of corn and eating them on the +Sabbath. The principle underlying both was, that +when a ceremonial obligation comes into collision with +a moral duty, the lesser obligation is to give place to +the heavier. The keeping of the Sabbath free from all +work, and the appropriation of the shewbread to the +use of the priests alone, were but ceremonial obligations; +the preservation of life was a moral duty. It +is sometimes a very difficult thing to determine duty, +when moral obligations appear to clash with each +other, but there was no difficulty in the collision of the +moral and the ceremonial. Our Lord would certainly +not have sided with that body of zealots, in the days +of conflict between the Maccabees and the Syrians, who +allowed themselves to be cut in pieces by the enemy, +rather than break the Sabbath by fighting on that day.</p> + +<p>David had another request to make of Ahimelech. +“Is there not here under thy hand spear or sword? +for I have neither brought my sword nor my weapons +<span class="pagenum"><a name="Page_335" id="Page_335">[335]</a></span> +with me, because the king’s business required haste.” +It was a strange place to ask for military weapons. +Surely the priests would not need to defend themselves +with these. Yet it happened that there was a sword +there which David knew well, and which he might +reasonably claim,—the sword of Goliath. “Give it me,” +said David; “there is none like that.” We read before, +that David carried Goliath’s head to Jerusalem. Nob +was evidently in the Jerusalem district, and as the +sword was there, there can be little doubt that it was +at Nob the trophies had been deposited.</p> + +<p>So far, things had gone fairly well with David at +Nob. But there was a man there “detained before the +Lord,”—prevented probably from proceeding on his +journey because it was the Sabbath day,—whose presence +gave no comfort to David, and was, indeed, an omen +of evil. Doeg, the Edomite, was the chief of the herdmen +of Saul. Why Saul had entrusted that office to a +member of a nation that was notorious for its bitter +feelings towards Israel, we do not know; but the +herdman seems to have been like his master in his +feelings towards David; he would appear, indeed, to +have joined the hereditary dislike of his nation to the +personal dislike of his master. Instinctively, as we +learn afterwards, David understood the feelings of +Doeg. It would have been well for him, when a shudder +passed over him as he caught the scowling countenance +of the Edomite, had his own conscience been easier +than it was. It would have been well for him had he +been ruled by that spirit of trust which triumphed so +gloriously the day he first got possession of that sword. +It would have been well for him had he been free from +the disturbing consciousness of having offended God +by borrowing the devices of the father of lies and +<span class="pagenum"><a name="Page_336" id="Page_336">[336]</a></span> +bringing them into the sanctuary, to pollute the air +of the house of God. No wonder, though, David was +restless again! “And David arose, and fled that day +for fear of Saul, and went to Achish the king of +Gath.”</p> + +<p>How different his state and prospects now from what +they had been a little time before! Then the world +smiled on him; fame and honour, wealth and glory, +flowed in on him; God was his Father; conscience was +calm; he hardly knew the taste of misery. But how +has his sky become overcast! A homeless and helpless +wanderer, with scarcely an attendant or companion; in +momentary fear of death; fain to beg a morsel of +bread where he could get it; a creature so banned and +cursed that kindness to him involved the risk of death; +his heart bleeding for the loss of Jonathan; his soul +clouded by distrust of God; his conscience troubled by +the vague sense of unacknowledged sin! And yet he +is destined to be king of Israel, the very ideal of a good +and prosperous monarch, and the earthly type of the +Son of God! Like a lost sheep, he has gone astray for +a time, but the Good Shepherd will leave the ninety-and-nine +and go among the mountains till He find him; +and his experience will give a wondrous depth to that +favourite song of young and old of every age and +country, “<i>He restoreth my soul</i>: He leadeth me in the +paths of righteousness, for His name’s sake.”</p> + +<p>And now we must follow him to Gath, the city of +Goliath. Down the slope of Mount Olivet, across the +brook Kedron, and past the stronghold of Zion, and +probably through the very valley of Elah where he had +fought with the giant, David makes his way to Gath. +It was surely a strange place to fly to, a sign of the +despair in which David found himself! What reception +<span class="pagenum"><a name="Page_337" id="Page_337">[337]</a></span> +could the conqueror of Goliath expect in his city? +What retribution was due to him for the hundred +foreskins, and for the deeds of victory which had +inspired the Hebrew singers when they sang of the +tens of thousands whom David had slain?</p> + +<p>It will hardly do to say that he reckoned on not +being recognised. It is more likely that he relied on +a spirit not unknown among barbarous princes towards +warriors dishonoured at home, as when Themistocles +took refuge among the Persians, or Coriolanus among +the Volscians. That he took this step without much +reflection on its ulterior bearings is well nigh certain. +For, granting that he should be favourably received, +this would be on the understanding that his services +would be at the command of his protector, or at the +very least it would place him under an obligation of +gratitude that would prove highly embarrassing at some +future time. Happily, the scheme did not succeed. +The jealousy of the Philistine nobles was excited. +“The servants of Achish said unto him, Is not this +David, the king of the land? Did they not sing one +to another of him in dances, saying, Saul hath slain +his thousands, and David his ten thousands?” David +began to feel himself in a false position. He laid up +these words in his heart, and was sore afraid of Achish. +The misery of his situation and the poverty of his +resources may both be inferred from the unworthy +device to which he resorted to extricate himself from +his difficulty. He feigned himself mad, and conducted +himself as madmen commonly do. “He scrabbled on +the door of the gate, and let his spittle fall down upon +his beard.” But the device failed. “Have I need of +madmen,” asked the king, “that ye have brought this +fellow to play the madman in my presence? shall this +<span class="pagenum"><a name="Page_338" id="Page_338">[338]</a></span> +fellow come into my house?” A Jewish tradition +alleges that both the wife and daughter of Achish were +mad; he had plenty of that sort of people already: no +need of more! The title of the thirty-fourth Psalm tells +us, “he drove him away, and he departed.”</p> + +<p>Have any of you ever been tempted to resort to a +series of devices and deceits either to avoid a danger +or to attain an object? Have you been tempted to +forsake the path of straightforward honesty and truth, +and to pretend that things were different with you +from what they really were? I do not accuse you of +that wickedness which they commit who deliberately +imprison conscience, and fearlessly set up their own +will and their own interests as their king. What you +have done under the peculiar circumstances in which +you found yourselves is not what you would ordinarily +have done. In this one connection, you felt pressed to +get along in one way or another, and the only available +way was that of deceit and device. You were very +unhappy at the beginning, and your misery increased +as you went on. Everything about you was in a constrained, +unnatural condition,—conscience, temper, +feelings, all out of order. At one time it seemed as if +you were going to succeed; you were on the crest of a +wave that promised to bear you to land, but the wave +broke, and you were sent floundering in the broken +water. You were obliged to go from device to device, +with a growing sense of misery. At last the chain +snapped, and both you and your friends were confronted +with the miserable reality. But know this: that it +would have been infinitely, worse for you if your device +had succeeded than that it failed. If it had succeeded, +you would have been permanently entangled in evil +principles and evil ways, that would have ruined your +<span class="pagenum"><a name="Page_339" id="Page_339">[339]</a></span> +soul. Because you failed, God showed that He had +not forsaken you. David prospering at Gath would +have been a miserable spectacle; David driven away by +Achish is on the way to brighter and better days.</p> + +<p>For, if we can accept the titles of some of the Psalms, +it would seem that the carnal spell, under which David +had been for some time, burst when Achish drove him +away, and that he returned to his early faith and trust. +It was to the cave of Adullam that he fled, and the +hundred and forty-second Psalm claims to have been +written there. So also the thirty-fourth Psalm, as we +have seen, bears to have been written “when he +changed his behaviour” (feigned madness) “before +Abimelech” (Achish?), “who drove him away, and he +departed.” So much uncertainty has been thrown of +late years on these superscriptions, that we dare not +trust to them explicitly; yet recognising in them at +least the value of old traditions, we may regard them +as more or less probable, especially when they seem to +agree with the substance of the Psalms themselves. +With reference to the thirty-fourth, we miss something +in the shape of confession of sin, such as we should +have expected of one whose lips had <i>not</i> been kept +from speaking guile. In other respects the psalm fits +the situation. The image of the young lions roaring +for their prey might very naturally be suggested by the +wilderness. But the chief feature of the psalm is the +delightful evidence it affords of the blessing that comes +from trustful fellowship with God. And there is an +expression that seems to imply that that blessing had +not been <i>always</i> enjoyed by the Psalmist; he had lost +it once; but there came a time when (ver. 4) “I +sought the Lord, and He answered me, and delivered me +from all my fears.” And the experience of that new +<span class="pagenum"><a name="Page_340" id="Page_340">[340]</a></span> +time was so delightful that the Psalmist had resolved +that he would always be on that tack: “I will bless the +Lord <i>at all times</i>; His praise shall <i>continually</i> be in my +mouth.” How changed the state of his spirit from the +time when he feigned madness at Gath! When he +asks, “What man is he that desireth life and loveth +many days that he may see good?” (ver. 12)—what +man would fain preserve his life from harassing anxiety +and bewildering dangers?—the prompt reply is, +“Keep thy tongue from evil, and thy lips from speaking +guile.” Have nothing to do with shifts and pretences +and false devices; be candid and open, and commit all +to God. “O taste and see that the Lord is good: +blessed is the man that trusteth in Him. O fear the +Lord, <i>ye His saints</i>” (for you too are liable to forsake +the true confidence), “for there is no want to them that +fear Him. The young lions do lack and suffer hunger, +but they that seek the Lord shall not lack any good +thing. The righteous cry, and the Lord heareth, and +delivereth them out of all their troubles.... Many +are the afflictions of the righteous; but the Lord +delivereth them out of them all.”</p> + +<p>“The sorrows of death compassed me, and the pains +of hell gat hold upon me; I found trouble and sorrow. +Then called I upon the name of the Lord: O Lord, +I beseech Thee, deliver my soul. Gracious is the Lord, +and righteous; yea, our God is merciful. The Lord +preserveth the simple; I was brought low, and He +helped me. Return unto thy rest, O my soul, for the +Lord hath dealt bountifully with thee” (Psalm cxvi. +3–7). +</p> + +<div class="footnotes"> +<h3>FOOTNOTES:</h3> +<div class="footnote"> +<p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a> +See 1 Sam. xxii. 15:—“Have I to-day begun to inquire of God for +him? be it far from me: let not the king impute anything unto his servant, +nor to all the house of my father; for thy servant knoweth nothing of +all this, less or more” (R.V.) To deny beginning to do a thing is much +the same as to deny doing it.</p> +</div> +</div> + +<hr /> + +<p><span class="pagenum"><a name="Page_341" id="Page_341">[341]</a></span></p> + +<h2><a name="CHAPTER_XXIX" id="CHAPTER_XXIX"></a>CHAPTER XXIX.</h2> + +<h3>DAVID AT ADULLAM, MIZPEH, AND HARETH.</h3> + +<h4><span class="smcap">1 Samuel</span> xxii.</h4> + +<p>The cave of Adullam, to which David fled on leaving +Gath, has been placed in various localities +even in modern times; but as the Palestine Exploration +authorities have placed the town in the valley of +Elah, we may regard it as settled that the cave lay +there, not far indeed from the place where David had +had his encounter with Goliath. It was a humble +dwelling for a king’s son-in-law, nor could David have +thought of needing it on the memorable day when he +did such wonders with his sling and stone. These +“dens and caves of the earth”—effects of great convulsions +in some remote period of its history—what +service have they often rendered to the hunted and +oppressed! How many a devout saint, of whom the +world was not worthy, has blessed God for their +shelter! With how much purer devotion and loftier +fellowship, with how much more sublime and noble +exercises of the human spirit have many of them been +associated, than some of the proudest and costliest +temples that have been reared in name—often little +more—to the service of God!</p> + +<p>If David at first was somewhat an object of jealousy +to his own family, in this the day of his trials they +<span class="pagenum"><a name="Page_342" id="Page_342">[342]</a></span> +showed a different spirit. “When his brethren and all +his father’s house heard of it, they went down thither +to him.” As the proverb says, “Blood is thicker than +water,” and often adversity draws families together +between whom prosperity has been like a wedge. +If our relations are prospering while we are poor, +we think of them as if they had moved away from us; +but when their fortunes are broken, and the world turns +its back on them, we get closer, our sympathy revives. +We think all the better of David’s family that when +they heard of his outlaw condition they all went down +to him. Besides these, “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.” The account here given +of the circumstances of this band is not very flattering, +but there are two things connected with it to be borne +in mind: in the first place, that the kind of men who +usually choose the soldier’s calling are not your men of +plodding industry, but men who shrink from monotonous +labour; and, in the second place, that under the +absolute rule of Saul there might be many very worthy +persons in debt and discontented and in distress, men +who had come into that condition because they were +not so ready to cringe to despotism as their ruler desired. +Mixed and motley therefore though David’s +troop may have been, it was far from contemptible; +and their adherence was fitted greatly to encourage +him, because it showed that public feeling was with +him, that his cause was not looked on as desperate, +that his standard was one to which it was deemed safe +and hopeful to resort.</p> + +<p>But if, at the first glance, the troop appeared somewhat +<span class="pagenum"><a name="Page_343" id="Page_343">[343]</a></span> +disreputable, it was soon joined by two men, the +one a prophet, the other a priest, whose adherence must +have brought to it a great accession of moral weight. +The prophet was Gad (ver. 5), who next to Samuel +seems to have stood highest in the nation as a man of +God, a man of holy counsel, and elevated, heavenly +character. His open adherence to David (which seems +to be implied in ver. 5) must have had the best effects +both on David himself and on the people at large. It +must have been a great blessing to David to have such +a man as Gad beside him; for, with all his personal +piety, he seems to have required a godly minister at +his side. No man derived more benefit from the communion +of saints, or was more apt to suffer for want +of it; for, as we have seen, he had begun to decline +in spirituality when he left Samuel at Naioth, and still +more when he was parted from Jonathan. When Gad +joined him, David must have felt that he was sent to +him from the Lord, and could not but be full of gratitude +for so conspicuous an answer to his prayers. It +would seem that Gad remained in close relation to +David to the close of his life. It was he that came from +the Lord to offer him his choice between three forms of +chastisement after his offence in numbering the people; +and from the fact of his being called “David’s seer” +(2 Sam. xxiv. 11) we conclude that he and David were +intimately associated. It was he also that instructed +David to buy the threshing-floor of Araunah the +Jebusite, and thus to consecrate to God a spot with +which, to the very end of time, the most hallowed +thoughts must always be connected.</p> + +<p>The other eminent person that joined David about +this time was Abiathar the priest. But before adverting +to this, we must follow the thread of the narrative +<span class="pagenum"><a name="Page_344" id="Page_344">[344]</a></span> +and especially note the tragedy that occurred at Nob, +the city of the priests.</p> + +<p>From the mode of life which David had to follow +and the difficulty of obtaining subsistence for his troop +at one place for any length of time, he was obliged +to make frequent changes. On leaving the cave of +Adullam, which was near the western border of the tribe +of Judah, he traversed the whole breadth of that tribe, +and crossing the Jordan, came to the territories of Moab. +He was concerned for the safety of his father and +mother, knowing too well the temper of Eastern kings, +and how they thirsted for the blood, not only of their +rivals, but of all their relations. He feared that they +would not be let alone at Bethlehem or in any other part +of Saul’s kingdom. But what led him to think of the king +of Moab? Perhaps a tender remembrance of his ancestress +Ruth, the damsel from Moab, who had been so +eminent for her devotion to her mother-in-law. Might +there not be found in the king of Moab somewhat of +a like disposition, that would look with pity on an old +man and woman driven from their home, not indeed, +like Naomi, by famine, but by what was even worse, the +shameful ingratitude and murderous fury of a wicked +king? If such was David’s hope, it was not without +success; his father and his mother dwelt with the king +of Moab all the time that David was in the hold.</p> + +<p>But it was not God’s purpose that David should lurk +in a foreign land. The prophet Gad directed him to +return to the land of Judah. It was within the boundaries +of that tribe, accordingly, that the rest of David’s +exile was spent, with the exception of the time at the +very end when he again resorted to Philistine territory. +His first hiding-place was the forest of Hareth.</p> + +<p>While David was here, Saul, encamped in military +<span class="pagenum"><a name="Page_345" id="Page_345">[345]</a></span> +state at Gibeah, delivered an extraordinary speech to +the men of his own tribe. “Hear now, ye Benjamites; +will the son of Jesse give every one of you fields and +vineyards, and make you all captains of thousands, and +captains of hundreds; that all of you have conspired +against me, and there is none that showeth me that my +son hath made a league with the son of Jesse, and there +is none of you that is sorry for me, or that showeth me +that my son hath stirred up my servant against me, to +lie in wait, as at this day?” It would have been +difficult for any other man to condense so much that was +vile in spirit into the dimensions of a little speech like +this. It begins with a base appeal to the cupidity of his +countrymen, the Benjamites, among whom he was probably +in the habit of distributing the possessions of his +enemies, as, for instance, the Gibeonites, who dwelt near +him, and whom he slew, contrary to the covenant made +with them by Joshua (2 Sam. xxi. 2). It accuses his +people of having conspired against him, because they +had not spoken to him of the friendship of his son with +David, although that fact must have been notorious. +It accuses the noble Jonathan of having stirred up +David against Saul, while neither Jonathan nor David +had ever lifted a little finger against him, and both the +one and the other might have been trusted to serve him +with unflinching fidelity if he had only given them a +fair chance. It indicates that nothing would be more +agreeable to Saul than any information about David +or those connected with him that would give him an +excuse for some deed of overwhelming vengeance. Did +ever man draw his own portrait in viler colours than +Saul in this speech?</p> + +<p>There was one bosom—let us hope only one—in +which it awoke a response. It was that of Doeg the +<span class="pagenum"><a name="Page_346" id="Page_346">[346]</a></span> +Edomite. He told the story of what he had seen at +Nob, adding thereto the unfounded statement that +Ahimelech had inquired of the Lord for David. +Ahimelech and the whole college of priests were accordingly +sent for, and they came. The charge brought +against him was a very offensive one; in so far, it was +a statement of facts, but of facts placed in an odious +light, of facts coloured with a design which Ahimelech +never entertained. Oh, how many an innocent man +has suffered in this way! Even in courts of justice, +by pleaders whose interest is on the other side, and sometimes +by judges (like Jeffreys) steeped in hatred and +prejudice, how often have acts that were quite innocent +been put to the account of treason, or put to the +account of malice, or cunningly forged into a chain, +indicating a deliberate design to injure another! It +can never be too earnestly insisted on that to be just +to a man you must not merely ascertain the real facts +of his case, but you must put the facts in their true +light, and not colour them with prejudices of your own +or with suppositions which the man repudiates.</p> + +<p>The conduct of Ahimelech was manly and straightforward, +but indiscreet. He admitted the facts, with +the exception of the statement that he had inquired of +the Lord for David. He vindicated right manfully the +faithful, noble services of David, services that ought to +have excluded the very idea of treason or conspiracy. +He protested that he knew nothing of any ground the +king had against David, or of any cause that could +have led him to believe that in helping him he was +offending Saul. But just because Ahimelech’s defence +was so true and so complete, it was most offensive to +Saul. What is there a despot likes worse to hear +than that he is entirely in the wrong? What words +<span class="pagenum"><a name="Page_347" id="Page_347">[347]</a></span> +irritate him so much as those which prove the entire +innocence of some one with whom he is angry? +Saul was angry both with David and with Ahimelech. +Ahimelech had the great misfortune to prove to him +that in both cases there was no shadow of ground for +his anger. In proportion as Saul’s reason should +have been satisfied, his temper was excited. What +an uncontrollable condition that temper must have been +in when the death of Ahimelech was decreed, and all +his father’s house! We do not wonder that no one +could be found in his bodyguard to execute the order. +Did this not stagger and sober the king? Far from +it. His fit of rage was so hot and imperious that he +would not be baulked. Turning to Doeg, he commanded +him to fall on the priests. And this vile man had +the brutality to execute the order, and to plunge his +sword into the heart of fourscore and five unarmed +persons that wore the garments which even in heathen +nations usually secured protection and safety. And as +if it were not enough to kill the men, their city, Nob, +was utterly destroyed. Men and women, children and +sucklings, oxen and asses and sheep—a thorough +massacre was made of them all. Had Nob been a +city of warriors that had resisted the king’s armies +with haughty insolence, harassed them by sorties, +entrapped them by stratagems, and exasperated them +by hideous cruelty to their prisoners, but at last been +overpowered, it could not have had a more terrible +doom. And had Saul never committed any other +crime, this would have been enough to separate him +from the Lord for ever, and to bring down on him the +horrors of the night at Endor and of the day that +followed on Mount Gilboa.</p> + +<p>This cruel and sacrilegious murder must have told +<span class="pagenum"><a name="Page_348" id="Page_348">[348]</a></span> +against Saul and his cause with prodigious effect. +There could not have been a single priest or Levite +throughout the kingdom whose blood would not boil at +the news of the massacre, and whose sympathies would +not be enlisted, more or less, on behalf of David, now +openly proclaimed by Saul as his rival, and probably +known to have been anointed by Samuel as his successor. +Not only the priests and Levites, but every +rightminded man throughout the land would share in +this feeling, and many a prayer would be offered for +David that God would protect him, and spare him to +be a blessing to his country. The very presence in his +camp of Abiathar, the son of Ahimelech, who escaped +the massacre, with his ephod,—an official means of +consulting God in all cases of difficulty,—would be a +visible proof to his followers and to the community at +large, that God was on his side. And when the solemn +rites of the national worship were performed in his +camp, and when, at each turn of public affairs, the high +priest was seen in communication with Jehovah, the +feeling could not fail to gain strength that David’s +cause was the cause of God, and the cause of the +country, and that, in due time, his patient sufferings +and his noble services would be crowned with the due +reward.</p> + +<p>But if the news of the massacre would tend on the +whole to improve David’s position with the people, it +must have occasioned a terrible pang to David himself. +There was, indeed, one point of view in which something +of the kind was to be looked for. Long ago, it +had been foretold to Eli, when he tolerated so calmly +the scandalous wickedness of his sons, “Behold, the +days come that I will cut off thine arm, and the arm of +thy father’s house, but there shall not be an old man +<span class="pagenum"><a name="Page_349" id="Page_349">[349]</a></span> +in thine house. And thou shalt see an enemy in My +habitation, in all the wealth which God shall give +Israel: and there shall not be an old man in thy house +for ever.” Ahimelech was a grandson of Eli, and the +other massacred priests were probably of Eli’s blood. +Here, then, at last, was the fulfilment of the sentence +announced to Eli; doomed as his house had been, their +subsistence for years back was of the nature of a respite; +and here, at length, was the catastrophe that had been +so distinctly foretold.</p> + +<p>That consideration, however, would not be much, if +any, consolation to David. If the falsehood which he +had told to Ahimelech was really dictated by a desire +to save the high priest from conscious implication with +his affairs—with the condition of one who was now an +outlaw and a fugitive, it had failed most terribly of +the desired effect. The issue of the lie only served to +place David’s duplicity in a more odious light. There +is one thing in David, when he received the information, +that we cannot but admire—his readiness to take to +himself his full share of blame. “I have occasioned +the death of all thy father’s house.” And more than +that, he did not even protest that it was impossible to +have foreseen what was going to happen. For at the +very time when he was practising the falsehood on +Ahimelech, he owns that he had a presentiment of mischief +to follow, “I knew it that day, when Doeg the +Edomite was there, that he would surely tell Saul.” +Nor did he excuse himself on the ground that the +massacre was the fulfilment of the longstanding sentence +on Eli’s house. He knew well that that circumstance +in no degree lessened his own guilt, or the guilt of +Doeg and Saul. Though God may use men’s wicked +passions to bring about His purposes, that in no degree +<span class="pagenum"><a name="Page_350" id="Page_350">[350]</a></span> +lessens the guilt of these passions. It seems as if +David never could have forgiven himself his share in +this dreadful business. And what a warning this +conveys to us! Are you not sometimes tempted to +think that sin to you is not a very serious matter, +because you will get forgiveness for it, the atoning +work of the Saviour will cleanse you from its guilt? +Be it so; but what if your sin has involved others, and +if no atoning blood has been sprinkled on them? What +of the youth whom your careless example first led to +drink, and who died a miserable drunkard? What of +the clerk whom you instructed to tell a lie? What of +the companion of your sensuality whom you drove +nearer to hell? Alas, alas! sin is like a network, +the ramifications of which go out on the right hand +and on the left, and when we break God’s law, we +cannot tell what the consequences to others may +be! And how can we be ever comforted if we have +been the occasion of ruin to any? It seems as if the +burden of that feeling could never be borne; as if the +only way of escape were, to be put out of existence +altogether!</p> + +<p>The superscription of the fifty-second Psalm bears—“Maschil +of David; when Doeg the Edomite came and +told Saul, David is come to the house of Ahimelech.” +There is not much in this title to recommend it, as the +information that was given by Doeg to Saul is not stated +accurately. We might have expected, too, that if Doeg +was alone in the Psalmist’s eye, the atrocious slaughter +of the priests would have had a share of reprobation, +as well as the sharp, calumnious, mischievous tongue +which is the chief object of denunciation. And though +Doeg, as the chief of Saul’s bondmen, might be a rich +man, that position would hardly have entitled him to be +<span class="pagenum"><a name="Page_351" id="Page_351">[351]</a></span> +called a mighty man, nor to assume the swaggering +tone of independence here ascribed to him. Whoever +was really the object of denunciation in this psalm, +seems however to have belonged to the same class with +Doeg, in respect of his wicked tongue and love of mischief. +It is indeed a wretched character that is delineated: +the Psalmist’s enemy is at once mischievous +and mighty; and not only is he mischievous, but he +boasts himself in it. He is shameless and without +conscience, bent on doing all the evil that he can. Let +him only have a chance of bringing a railing accusation +against God’s servants, and he does it with delight. +But his conduct is senseless as it is wicked. God is +unchangeably good, and His goodness is a sure defence +to His servants against all the calumnious devices of +the greatest and strongest of men. It is the tongue of +this evil man that is his instrument of mischief. It +is utterly unscrupulous, sharp as a razor, cunning, +devouring. A liar is a serious enemy, one who is +utterly unprincipled, clever withal, and who trains himself +with great skill to do mischief with his tongue. It +is painful to be at the mercy of a calumniator who does +not launch against you a clumsy and incredible calumny, +but one that has an element of probability in it, only +fearfully distorted. Especially when the calumniator is +one that <i>deviseth</i> mischief, who loves evil more than good, +to whom truth is too tame to be cared for, who delights +in falsehood because it is more piquant, more exciting. +To those who have learned to regard it as the great +business of life to spread light, order, peace, and joy, +such men appear to be monsters, and indeed they +are; but it is a painful experience to lie at their +mercy.</p> + +<p>To this class belonged Doeg, a monster in human +<span class="pagenum"><a name="Page_352" id="Page_352">[352]</a></span> +form, to whom it was no distress, but apparently a +congenial employment, to murder in cold blood a very +hecatomb of men consecrated to the service of God. +No doubt it would appal David to think that such a +man was now leagued with Saul as his bitter and +implacable enemy. But his faith saw him in the same +prostrate position in which his faith had seen Goliath. +Men cannot defy God in vain. Men dare not defy that +truth and that mercy which are attributes of God. “God +shall likewise destroy thee for ever: He shall take thee +away, and pluck thee out of thy dwelling-place, and +root thee out of the land of the living. The righteous +also shall see, and fear, and shall laugh at him.”</p> + +<p>What became of Doeg we do not know. The historian +does not introduce his name again. Before +David came to power, he had probably received his +doom. Had he still survived, we should have been +likely again to fall in with his name. The Jews have +a tradition that he was Saul’s armour-bearer at the +battle of Gilboa, and that the sword by which he +and his master fell, was no other than that which +had slain the priests of the Lord. As for the truth +of this we cannot say. But even supposing that no +special judgment befell him, we cannot fancy him as +other than a most miserable man. With such a heart +and such a tongue, with the load of a guilty life lying +heavy on his soul, and that life crowned by such an +infamous proceeding as the massacre of the priests, +we cannot think of him as one who enjoyed life, but as +a man of surly and gloomy nature, to whom life grew +darker and darker, till it was extinguished in some +miserable ending. In contrast with such a career, how +bright and how much to be desired was David’s anticipated +future:—“I am like a green olive-tree in the +<span class="pagenum"><a name="Page_353" id="Page_353">[353]</a></span> +house of my God: I trust in the mercy of God for ever +and ever. I will praise Thy name for ever, because +Thou hast done it: and I will wait on Thy name, for it +is good before Thy saints.”</p> + +<p>“Many sorrows shall be to the wicked; but he that +trusteth in the Lord, mercy shall compass him about.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_354" id="Page_354">[354]</a></span></p> + +<h2><a name="CHAPTER_XXX" id="CHAPTER_XXX"></a>CHAPTER XXX.</h2> + +<h3>DAVID AT KEILAH, ZIPH, AND MAON.</h3> + +<h4><span class="smcap">1 Samuel</span> xxiii.</h4> + +<p>The period of David’s life shortly sketched in this +chapter, must have been full of trying and exciting +events. If we knew all the details, they would probably +be full of romantic interest; many a tale of +privation, disease, discomfort, on the one hand, and of +active conflicts and hairbreadth escapes on the other. +The district which he frequented was a mountainous +tract, bordering on the west coast of the Dead Sea, and +lying exposed more or less to the invasions of the +neighbouring nations. In the immediate neighbourhood +of Ziph, Maon, and Carmel, the country—a fine +upland plain—is remarkably rich and fertile; but +between these places and the Dead Sea it changes to a +barren wilderness; the rocky valleys that run down to +the margin of the sea, parched by the heat and drought, +produce only a dry stunted grass. Innumerable caves +are everywhere to be seen, still affording shelter to +outlaws and robbers. But at Engedi (now Ain-Jidy, +“the fountain of the goat”), the last place mentioned +in this chapter, the traveller finds a little plain on the +shore of the Dead Sea, where the soil is remarkably +rich; a delicious fountain fertilizes it; shut in between +walls of rock, both its climate and its products are like +<span class="pagenum"><a name="Page_355" id="Page_355">[355]</a></span> +those of the tropics; it only wants cultivation to render +it a most prolific spot.</p> + +<p>By what means did David obtain sustenance for himself +and his large troop in these sequestered regions? +Bayle, in the article in his famous Dictionary on +“David,”—an article which gave the cue to much that +has been said and written against him since,—speaks +of them as a troop of robbers, and compares them to +the associates of Catiline, and even Dean Stanley calls +them “freebooters.” Both expressions are obviously +unwarranted. The only class of persons whom David +and his troop regarded as enemies were the open +enemies of his country,—that is, either persons who +lived by plunder, or the tribes on whom Saul, equally +with himself, would have made war. That David regarded +himself as entitled to attack and pillage the +Hebrew settlers in his own tribe of Judah is utterly +inconsistent with all that we know both of his character +and of his history. If David had a weakness, it lay +in his extraordinary partiality for his own people, +contrasted with his hard and even harsh feelings towards +the nations that so often annoyed them. Nothing +was too good for a Hebrew, nothing too severe for an +alien. In after life, we see how his heart was torn to +its very centre by the judgment that fell upon his people +after his offence in numbering the people (2 Sam. xxiv. +17); while the record of his severity to the Ammonites +cannot be read without a shudder (2 Sam. xii. 31). +Besides, in this very narrative, in the account of his +collision with Nabal (1 Sam. xxv. 7), we find David +putting in the very forefront of his message to the +churl the fact that all the time he and his troop were +in Carmel the shepherds of Nabal sustained no hurt, +and his flocks no diminution. Instead of fleecing +<span class="pagenum"><a name="Page_356" id="Page_356">[356]</a></span> +his own countrymen, he sent them presents when he +was more successful than usual against their common +foes (1 Sam. xxx. 26). Unquestionably therefore +such terms as “robbers” and “freebooters” are quite +undeserved.</p> + +<p>One chief source of support would obviously be the +chase—the wild animals that roamed among these +mountains, the wild goat and the coney, the pigeon +and the partridge, and other creatures whose flesh +was clean. Possibly, patches of soil, like the oasis +at Engedi, would be cultivated, and a scanty return +obtained from the labour. A third employment would +be that of guarding the flocks of the neighbouring shepherds +both from bears, wolves, and lions, and from the +attacks of plundering bands, for which service some acknowledgment +was certainly due. At the best, it was +obviously a most uncomfortable mode of life, making +not a little rough work very necessary; an utter contrast +to the peaceful early days of Bethlehem, and +rendering it infinitely more difficult to sing, “The Lord +is my shepherd, I shall not want.”</p> + +<p>Acting as guardian to the shepherds in the neighbourhood, +and being the avowed foe of all the Arab tribes +who were continually making forays from their desert +haunts on the land of Judah, David was in the very midst +of enemies. Hence probably the allusions in some of the +psalms. “Consider mine enemies, for they are many, +and they hate me with cruel hatred.” “Mine enemies +would daily swallow me up, for there be many that fight +against me, O Thou Most High.” “My soul is among +lions, and I lie even among them that are set on fire, +even the sons of men whose teeth are spears and arrows +and their tongue a sharp sword.” Could we know all +his trials and difficulties, we should be amazed at his +<span class="pagenum"><a name="Page_357" id="Page_357">[357]</a></span> +tranquillity. One morning, an outpost brings him word +that Saul is marching against him. He hastily arranges +a retreat, and he and his men clamber over the mountains, +perhaps under a burning sun, and reach their +halting-place at night, exhausted with thirst, hunger, +and fatigue. Scarcely have they lain down, when an +alarm is given that a body of Bedouins are plundering +the neighbouring sheepfolds. Forgetful of their fatigues, +they rush to their arms, pursue the invaders, and rescue +the prey. Next morning, perhaps, the very men whose +flock he had saved, refuse to make him any acknowledgment. +Murmurs rise from his hungry followers, +and a sort of mutiny is threatened if he will not allow +them to help themselves. To crown all, he learns by-and-bye, +that the people whom he has delivered have +turned traitors and are about to give him up to Saul. +Wonderful was the faith that could rise above such +troubles, and say, “Mine eyes are ever toward the Lord, +for He shall pluck my feet out of the net.”</p> + +<p>In illustration of these remarks let us note first what +took place in connection with Keilah. This was a place +of strength and importance not far from the land of the +Philistines. A rumour reaches him that the Philistines +are fighting against it and robbing the threshing-floors. +The first thing he does, on hearing this rumour, is to +inquire of God whether he should go and attack the +Philistines. It is not a common case. The Philistines +were a powerful enemy; probably their numbers were +large, and it was a serious thing for David to provoke +them when he had so many enemies besides. This +was evidently the feeling of his followers. “Behold, we +be afraid here in Judah: how much more then if we go +to Keilah against the armies of the Philistines?” But +David is in an admirable frame of mind, and his only +<span class="pagenum"><a name="Page_358" id="Page_358">[358]</a></span> +anxiety is about knowing precisely the will of God. +He inquires again, and when he gets his answer he does +not hesitate an instant. It was about this time that +Abiathar the son of Ahimelech came to him, bringing +an ephod from Nob, perhaps the only sacred thing that +in the hurry and horror of his flight he was able to carry +away. And now, in his time of need, David finds the +value of these things; he knows the privilege of fearing +God, and of having God at his right hand. The +fears of his men appear now to be overcome; he goes +to Keilah, attacks the Philistines, smites them with +a very great slaughter, brings away their cattle and +rescues the people. It is a great deliverance, and +David, with peace and plenty around him, and the +benedictions of the men of Keilah, breathes freely and +praises God.</p> + +<p>But his sense of ease and tranquillity was of short +duration. Saul hears of what has taken place, and +hears that David has taken up his quarters within the +town of Keilah. He chuckles over the news with +fiendish satisfaction, for Keilah is a fortified town; he +will be able to shut up David within its walls and lay +siege to the place, and when he has taken it, David will +be at his mercy. But Saul, as usual, reckons without +his host. David has received information that leads him +to suspect that Saul is meditating mischief against him, +and it looks as if he had come to Keilah only to fall +into a trap,—to fall into the hands of Saul. But though +a new danger has arisen, the old refuge still remains. +“Bring hither the ephod,” he says to Abiathar. And +communication being again established with Heaven, +two questions are asked: Will Saul come down to +Keilah, to destroy the city for David’s sake? Yes, he +will. Will the men of Keilah whom David has saved +<span class="pagenum"><a name="Page_359" id="Page_359">[359]</a></span> +from the Philistines distinguish themselves for their +gratitude or for their treachery? They will become +traitors; they will deliver David up to Saul. So there +is nothing for it but for David to escape from Keilah. +The worst of it is, he has no other place to go to. He +goes forth from Keilah, as his father Abraham went +forth from Ur of the Chaldees, not knowing whither. +He and his followers went “whithersoever they could +go.” Treachery was a new foe, and when the treachery +was on the part of those on whom he had just conferred +a signal benefit, it was most discouraging; it seemed to +indicate that he could never be safe.</p> + +<p>Flying from Keilah, he takes refuge in a part of the +wilderness near Ziph. Being very rocky and mountainous, +it affords good opportunities for hiding; but in +proportion as it is advantageous for that purpose, it is +unfavourable for getting sufficient means of subsistence. +A wood in the neighbourhood of Ziph afforded the +chance of both. In this wood David enjoys the extraordinary +privilege of a meeting with Jonathan. What +a contrast to his treatment from the men of Keilah! +If, on turning his back on them, he was disposed +to say, “All men are liars,” the blessed generosity +of Jonathan modifies the sentiment. In such circumstances, +the cheering words of his friend and the +warmth of his embrace must have come on David +with infinite satisfaction. They were to him what the +loving words of the dying thief were to the Saviour, +amid the babel and blasphemy of Calvary. Who, +indeed, does not see in the David of this time, +persevering in his work under such fearful discouragements, +under the treachery of men with hearts like +Judas Iscariot, experiencing the worst treatment from +some whom he had benefited already, and from others +<span class="pagenum"><a name="Page_360" id="Page_360">[360]</a></span> +whom he was to benefit still more—who can fail to see +the type of Christ, patiently enduring the cross at the +hands and in the stead of the very men whom by His +sufferings He was to save and bless? For David, like +our blessed Lord, though not with equal steadfastness, +drinks the cup which the Father has given him; he +holds to the work which has been given him to do.</p> + +<p>The brief note of Jonathan’s words to David in the +wood is singularly beautiful and suggestive. “Jonathan, +Saul’s son, arose and went to David into the +wood, and strengthened his hand in God. And he +said unto him, Fear not; for the hand of Saul my +father shall not find thee; and thou shalt be king over +Israel, and I shall be next unto thee, and that also +Saul my father knoweth.” To begin with the last +of Jonathan’s words, what a lurid light they throw +on the conduct of Saul! He was under no misapprehension +as to the Divine destiny of David. He must +have known therefore that in fighting against David, +he was fighting against God. It looks unaccountable +madness; yet what worse is it than a thousand other +schemes in which, to carry out their ends, men have +trampled on every moral precept, as if there were no +God, no lawgiver, ruler, or judge above, no power in +hell or heaven witnessing their actions to bring them +all into judgment?</p> + +<p>In his words to David the faith and piety of +Jonathan were as apparent as his friendship. He +strengthened his hand in God. Simple but beautiful +words! He put David’s hand as it were into God’s +hand, in token that they were one, in token that the +Almighty was pledged to keep and bless him, and that +when he and his God were together, no weapon formed +against him would ever prosper. Surely no act of +<span class="pagenum"><a name="Page_361" id="Page_361">[361]</a></span> +friendship is so true friendship as this. To remind our +Christian friends in their day of trouble of their relation +to God, to encourage them to think of His interest in +them and His promises to them; to drop in their ear +some of His assurances—“I will never leave thee nor forsake +thee,”—is surely the best of all ways to encourage +the downcast, and send them on their way rejoicing.</p> + +<p>And what a hallowed word that was with which +Jonathan began his exhortation—“Fear not.” The +“fear not’s” of Scripture are a remarkable garland. +All of them have their root in grace, not in nature. +They all imply a firm exercise of faith. And Jonathan’s +“fear not” was no exception. If David had not been +a man of faith, it would have sounded like hollow +mockery. “The hand of Saul my father shall not find +thee.” Was not Saul with his well-equipped force, +at that very moment, within a few miles of him, while +he, with his half-starved followers was at his very wits’ +end, not knowing where to turn to next? “Thou +shalt be king over Israel.” Nay, friend, I should +be well pleased, David might have said, if I were +again feeding my father’s flocks in Bethlehem, with all +that has happened since then obliterated, reckoned as +if it had never been. “And I shall be next unto thee.” +O Jonathan, how canst thou say that? Thou art the +king’s eldest son, the throne ought to be thine, there is +none worthier of it; the very fact that thou canst say +that to me shows what a kingly generosity is in thy +bosom, and how well entitled thou art to reign over +Israel! Yes, David, but does not the very fact of +Jonathan using such words show that he is in closest +fellowship with God? Only a man pervaded through +and through by the Spirit of God could speak thus +to the person who stands between him and what the +<span class="pagenum"><a name="Page_362" id="Page_362">[362]</a></span> +world would call his reasonable ambition. In that +spirit of Jonathan there is a goodness altogether Divine. +Oh what a contrast to his father, to Saul! What a +contrast to the ordinary spirit of jealousy, when some +one is like to cut us out of a coveted prize! Some one +at school is going to beat you at the competition. Some +one in business is going to get the situation for which +you are so eager. Some one is going to carry off the +fair hand to which you so ardently aspire. Where, oh +where, in such cases, is the spirit of Jonathan? Look +at it, study it, admire it; and in its clear and serene +light, see what a black and odious spirit jealousy is; +and oh, seek that <i>you</i>, by the grace of God, may be, +not a Saul, but a Jonathan!</p> + +<p>It would appear that Saul had left the neighbourhood +of Ziph in despair of finding David, and had returned +to Gibeah. But the distance was small—probably not +more than a long day’s journey. And after a time, +Saul is recalled to Ziph by a message from the Ziphites. +“Then came up the Ziphites to Saul to Gibeah, saying, +Doth not David hide himself with us in strong holds in +the woods, in the hill of Hachilah, which is on the +south of Jeshimon? Now therefore, O king, come +down according to all the desire of thy soul to come +down; and our part shall be to deliver him into the +king’s hand.” The men of Keilah had not gone the length +of treachery, for when they were thinking of it, David +escaped; but even if they had, they would have had something +to say for themselves. Was it not better to give +up David and let him suffer, than to keep him in their +city, and let both him and them and their city share the +fate, as they would have been sure to do, of Ahimelech +and the city of Nob,—that is, be utterly destroyed? +But the men of Ziph were in no such dilemma. Their +<span class="pagenum"><a name="Page_363" id="Page_363">[363]</a></span> +treachery was simple meanness. They no doubt wished +to ingratiate themselves with Saul. They had no faith +either in David, or in God’s promises regarding him. +Disbelieving God, they acted inhumanly to man. They +let Saul know his best opportunity, and when he came +on the spot, apparently of a sudden, David and his troop +were surrounded, and their escape seemed to be cut off. +Here was a strange commentary on the strong assurance +of Jonathan, “Saul my father shall not find thee.” Has +he not found me, only to too good purpose? But +man’s extremity is God’s opportunity. When Saul +seems ready to pounce on David, a messenger arrives, +“Haste thee, and come, for the Philistines have invaded +the land.” The danger was imminent, and Saul could +not afford to lose an hour. And thus, on the very eve +of seizing the prey he had been hunting for years, he is +compelled to let it go.</p> + +<p>It is edifying to observe all the different ways in +which the Divine protection toward David had been +shown, all the time that he had been exposed to the +hostility of Saul. First of all, when Saul spoke to his +servants and to Jonathan that they should kill David, +Jonathan was raised up to take his side, and by his +friendly counsels, arrested for the time the murderous +purpose of Saul. Next, when Saul hurled a javelin at +David, a rapid movement saved his life. The third +time, he was let down through a window by his wife, +in time to escape. The fourth time, the messengers +that were sent to apprehend him were filled with the +Spirit of God, and even Saul, determined to make up +for their lack of service, underwent the same transformation. +The fifth time, when he was in Keilah, he +was supernaturally warned of the unkind treachery of +the men of Keilah, and thus escaped the snare. And +<span class="pagenum"><a name="Page_364" id="Page_364">[364]</a></span> +now, a sixth escape is effected, in the very article +of death, so to speak, by a Philistine invasion. Thus +was illustrated that wonderful diversity of plan that +characterises the ways of God, that “variety in unity” +which we may trace alike in the kingdom of nature, +of providence, and of grace. A similar variety is seen +in His deliverances of Israel. At one time the sea +is divided, at another the sun stands still; Gideon +delivers by lamps and pitchers, Shamgar by his ox-goad, +Samson by the jawbone of an ass, Jephthah +by his military talents, David by his sling and stone, +Daniel by his skill in dreams, Esther by her beauty +and power of fascination. To remember such things +ought to give you confidence in times of perplexity and +danger. If it be God’s purpose to deliver you, He has +thousands of unseen methods, to any one of which He +may resort, when, to the eye of sense, there seems not +the shadow of a hope. And one reason why He seems +at times to doom His children to inevitable ruin, is that +He may call their faith and their patience into higher +exercise, and teach them more impressively the sublime +lesson—“Stand still, and see the salvation of God.”</p> + +<p>The fifty-fourth Psalm bears an inscription that +would refer it to this occasion. There are some +expressions in the psalm that hardly agree with this +reference; but the general situation is quite in keeping +with it. “Save me, O God,” the Psalmist cries, “by +Thy name, and judge me by Thy strength.” The +danger from which he needs to be saved comes from +strangers that are risen up against him, and opposers +that seek after his soul; persons “that have not set +God before them.” To be saved by God’s <i>name</i> is to +be saved through attributes which are manifestly +Divine; to be judged by God’s <i>strength</i>, is to be +<span class="pagenum"><a name="Page_365" id="Page_365">[365]</a></span> +vindicated, to be shown to be under God’s favour and +protection, by the manifest exercise of His power. The +petitions are such as David might well have made after +his conversation with Jonathan. The psalm is evidently +the song of one whose hand had been “strengthened +in God.” Its great central truth is, “God is mine +helper; the Lord is with them who (like Jonathan) +uphold my soul.” And there comes after that a happy +exercise of the spirit of trust, enabling the Psalmist to +say, “He hath delivered me out of all trouble.” This +result is wonderful and beautiful. How remarkable +that in that wilderness of Judah, amid a life of hardship, +exposure, and peril, with a powerful king thirsting for +his blood, and using his every device to get hold of +him, he should be able to say of God, “He hath +delivered me out of all trouble.” It is the faith that +removes mountains: it is the faith that worked so +wonderfully when the lad with the sling and stones +went out so bravely against the giant. What wonders +cannot faith perform when it gets clear of all the +entanglements of carnal feeling, and stands, firm and +erect, on the promise of God! How infinitely would +such a faith relieve and sustain us in the common +troubles and anxieties of life, and in deeper perplexities +connected with the cause of God! Take this short +clause as marking out the true quality and highest attainment +of simple faith, and resolve that you will not +rest in your own endeavours till your mind reaches the +state of tranquillity which it describes so simply,—“He +hath delivered me out of all trouble.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_366" id="Page_366">[366]</a></span></p> + +<h2><a name="CHAPTER_XXXI" id="CHAPTER_XXXI"></a>CHAPTER XXXI.</h2> + +<h3>DAVID TWICE SPARES THE LIFE OF SAUL.</h3> + +<h4><span class="smcap">1 Samuel</span> xxiv., xxvi.</h4> + +<p>The invasion of the Philistines had freed David from +the fear of Saul for a time, but only for a time. +He knew full well that when the king of Israel had +once repelled that invasion he would return to prosecute +the object on which his heart was so much set. For a +while he took refuge among the rocks of Engedi, that +beautiful spot of which we have already spoken, and +which has been embalmed in Holy Writ, as suggesting +a fair image of the Beloved One—“My beloved is +unto me as a cluster of camphire in the vineyards +of Engedi” (Song of Solomon i. 14). The mountains +here and throughout the hill country of Judea are +mostly of limestone formation, abounding, like all such +rocks, in caverns of large size, in which lateral chambers +run off at an angle from the main cavity, admitting of +course little or no light, but such that a person inside, +while himself unseen, may see what goes on at the +entrance to the cave. In the dark sides of such a cave, +David and his men lay concealed when Saul was +observed by him to enter and lie down, probably unattended, +to enjoy the mid-day sleep which the heat of +the climate often demands. We cannot fail to remark +the singular providence that concealed from Saul at +<span class="pagenum"><a name="Page_367" id="Page_367">[367]</a></span> +this time the position of David. He had good information +of his movements in general; the treacherous +spirit which was so prevalent, greatly aided him in +this; but on the present occasion, he was evidently in +ignorance of his situation. If only he had known, how +easy it would have been for him with his three thousand +chosen men to blockade the cave, and starve David and +his followers into surrender!</p> + +<p>The entrance of the king being noticed by David’s +men, they urged their master to avail himself of the +opportunity of getting rid of him which was now so +providentially and unexpectedly presented to him. +We can hardly think of a stronger temptation to do +so than that under which David now lay. In the first +place, there was the prospect of getting rid of the weary +life he was leading,—more like the life of a wild beast +hunted by its enemies, than of a man eager to do good +to his fellows, with a keen relish for the pleasures of +home and an extraordinary delight in the services of +God’s house. Then there was the prospect of wearing +the crown and wielding the sceptre of Israel,—the +splendours of a royal palace, and its golden opportunities +of doing good. Further, there was the voice +of his followers urging him to the deed, putting on it a +sacred character by ascribing to it a Divine permission +and appointment. And still further, there was the +suddenness and unexpectedness of the opportunity. +Nothing is more critical than a sudden opportunity of +indulging an ardent passion; with scarcely a moment for +deliberation, one is apt to be hurried blindly along, and +at once to commit the deed. With all his noble nature, +Robert the Bruce could not refrain from plunging his +dagger into the heart of the treacherous Comyn, even +in the convent of the Minorite friars. The discipline +<span class="pagenum"><a name="Page_368" id="Page_368">[368]</a></span> +of David’s spirit must at this time have been admirable. +Not only did he restrain himself, but he restrained his +followers too. He would neither strike his heartless +enemy, nor suffer another to strike him. On the first +of the two occasions of his sparing him—recorded +in the twenty-fourth chapter—he might naturally +believe that his forbearance would turn Saul’s heart +and end the unjust quarrel. On the second occasion +of the same sort—recorded in the twenty-sixth chapter—he +could have had no hope of the kind. It was a +pure sense of duty that restrained him. He acted in +utter contempt of what was personal and selfish, and +in deepest reverence for what was holy and Divine. +How different from the common spirit of the world! +Young people, who are so ready to keep up a sense of +wrong, and wait an opportunity of paying back your +schoolfellows, study this example of David. Ye grown +men, who could not get such-a-one to vote for you, or +to support your claim in your controversy, and who +vowed that you would never rest till you had driven +him from the place, how does your spirit compare with +that of David? Ye statesmen, who have received an +affront from some barbarous people, utterly ignorant +of your ways, and who forthwith issue your orders for +your ships of war to scatter destruction among their +miserable villages, terrifying, killing, mutilating, no +matter how many of the wretches that have no arms to +meet you in fair fight—think of the forbearance of +David. And think too of many passages in the New +Testament that give the idea of another treatment and +another species of victory:—“Therefore, if thine enemy +hunger, feed him; if he thirst, give him drink; for in +so doing thou shalt heap coals of fire on his head. Be +not overcome of evil, but overcome evil with good.”</p> + +<p><span class="pagenum"><a name="Page_369" id="Page_369">[369]</a></span> +The special consideration that held back the arm of +David from killing Saul was that he was the Lord’s +anointed. He held the office of king by Divine appointment,—not +merely as other kings may be regarded as +holding it, but as God’s lieutenant, called specially, +and selected for the office. For David to remove him +would be to interfere with the Divine prerogative. It +would be so much the more inexcusable as God had +many other ways of removing him, any one of which +He might readily employ. “David said furthermore, +As the Lord liveth, the Lord shall smite him; or his +day shall come to die; or he shall descend into battle, +and perish. The Lord forbid that I should stretch +forth mine hand against the Lord’s anointed.”</p> + +<p>Let us briefly follow the narrative on each of the +two occasions.</p> + +<p>First, when David saw Saul asleep at the entrance +of the cave near Engedi, he crept towards him as he +lay, and removed a loose piece of his garment. When +Saul rose up and proceeded on his way, David boldly +followed him, believing that after sparing the king’s +life he was safe from attack either from him or his +people. His respectful salutation, drawing the king’s +attention, was followed by an act of profound obeisance. +David then addressed Saul somewhat elaborately, his +address being wholly directed to the point of disabusing +the king’s mind of the idea that he had any plot whatever +against his life. His words were very respectful +but at the same time bold. Taking advantage of the +act of forbearance which had just occurred, he demanded +of the king why he listened to men’s words, +saying, Behold, David seeketh thy hurt. He protested +that for himself nothing would induce him to stretch +forth his hand against the Lord’s anointed. That +<span class="pagenum"><a name="Page_370" id="Page_370">[370]</a></span> +very day, he had had the chance, but he had forborne. +His people had urged him, but he would not comply. +<i>There</i> was the skirt of his garment which he had just +cut off: it would have been as easy for him, when he +did that, to plunge his sword into the heart of the king. +Could there be a plainer proof that Saul was mistaken +in supposing David to be actuated by murderous or other +sinful feelings against him? And yet Saul hunted for +his life to take it. Rising still higher, David appealed +to the great Judge of all, and placed the quarrel in His +hands. To vary the case, he quoted a proverb to the +effect that only where there was wickedness in the heart +could wickedness be found in the life. Then, with +the easy play of a versatile mind, he put the case in +a comical light: did it become the great king of Israel +to bring his hosts after one so insignificant—“after a +dead dog, after a flea”? Was ocean to be tossed into +tempest “to waft a feather or to drown a straw”? +Once more, and to sum up the whole case, he appealed +solemnly to God, virtually invoking His blessing on +whoever was innocent in this quarrel, and calling down +His wrath and destruction on the party that was really +guilty.</p> + +<p>The effect on Saul was prompt and striking. He +was touched in his tenderest feelings by the singular +generosity of his opponent. He broke down thoroughly, +welcomed the dear voice of David, “lifted up his voice +and wept.” He confessed that he was wrong, that +David had rewarded him good and he had rewarded +David evil. David had given him that day a convincing +proof of his integrity; though it seemed that the +Lord had delivered him into his hand, he killed him +not. He had reversed the principle on which men +were accustomed to act when they came upon an +<span class="pagenum"><a name="Page_371" id="Page_371">[371]</a></span> +enemy, and had him in their power. And all these +acknowledgments of David’s superior goodness Saul +made, while knowing well and frankly owning that +David should be the king, and that the kingdom should +be established in his hand. One favour only Saul +would beg of David in reference to that coming time—that +he would not massacre his family, or destroy +his name out of his father’s house—a request which +it was easy for David to comply with. Never would +he dream of such a thing, however common it was in +these Eastern kingdoms. David sware to Saul, and the +two parted in peace.</p> + +<p>How glad David must have been that he acted as +he did! Already his forbearance has had a full +reward. It has drawn out the very best elements of +Saul’s soul; it has placed Saul in a light in which we +can think of him with interest, and even admiration. +How can this be the man that so meanly plotted for +David’s life when he sent him against the Philistines? +that gave him his daughter to be his wife in order that +he might have more opportunities to entangle him? +that flung the murderous javelin at his head? that +massacred the priests and destroyed their city simply +because they had shown him kindness? Saul is indeed +a riddle, all the more that this generous fit lasted but +a very short time; and soon after, when the treacherous +Ziphites undertook to betray David, Saul and his +soldiers came again to the wilderness to destroy +him.</p> + +<p>It has been thought by some, and with reason, that +something more than the varying humour of Saul is +necessary to account for his persistent efforts to kill +David. And it is believed that a clue to this is supplied +by expressions of which David made much use, and by +<span class="pagenum"><a name="Page_372" id="Page_372">[372]</a></span> +certain references in the Psalms, which imply that to +a great extent he was the victim of calumny, and of +calumny of a very malignant and persistent kind. In +the address on which we have commented David began +by asking why Saul <i>listened to men’s words</i>, saying, +Behold, David seeketh thy life? And in the address +recorded in the twenty-sixth chapter (ver. 19) David +says very bitterly, “If they be the children of men that +have stirred thee up against me, cursed be they before +the Lord; for they have driven me out this day from +abiding in the inheritance of the Lord, saying, Go, serve +other gods.” Turning to the seventh Psalm, we find in +it a vehement and passionate appeal to God in connection +with the bitter and murderous fury of an enemy, +who is said in the superscription to have been Cush the +Benjamite. The fury of that man against David was +extraordinary. Deliver me, O Lord, “lest he tear my +soul like a lion, rending it in pieces when there is none +to deliver.” It is plain that the form of calumny which +this man indulged in was accusing David of “rewarding +evil to him that was at peace with him,” an accusation +not only not true, but outrageously contrary to the +truth, seeing he had “delivered him that without cause +was his enemy.” It is not unlikely therefore that at +Saul’s court David had an enemy who had the bitterest +enmity to him, who never ceased to poison Saul’s +mind regarding him, who put facts in the most offensive +light, and even after the first act of David’s generosity +to Saul not only continued, but continued more ferociously +than ever to inflame Saul’s mind, and urge him +to get rid of this intolerable nuisance. What could +have inspired Cush, or indeed any one, with such a +hatred to David we cannot definitely say; much of it +was due to that instinctive hatred of holy character +<span class="pagenum"><a name="Page_373" id="Page_373">[373]</a></span> +which worldly men of strong will show in every age, +and perhaps not a little to the apprehension that if +David did ever come to the throne, many a wicked man, +now fattening on the spoils of the kingdom through +the favour of Saul, would be stript of his wealth and +consigned to obscurity.</p> + +<p>It would seem, then, that had Saul been left alone he +would have left David alone. It was the bitter and incessant +plotting of David’s enemies that stirred him up. +Jealousy was only too active a feeling in his breast, and +it was easy to work upon it, and fill him with the idea +that, after all, David was a rebel and a traitor. These +things David must have known; knowing them, he +made allowance for them, and did not suffer his heart +to become altogether cold to Saul. The kindly feelings +which Saul expressed when he dismissed from his view +all the calumnies with which he had been poisoned, and +looked straight at David, made a deep impression on +his rival, and the fruit of them appeared in that beautiful +elegy on Saul and Jonathan, which must seem a +piece of hypocrisy if the facts we have stated be not +kept in view: “Saul and Jonathan were pleasant and +lovely in their lives, and in their death they were not +divided.”</p> + +<p>In the second incident, recorded in the twenty-sixth +chapter, when David again spared the life of Saul, not +much more needs to be said. Some critics would hold +it to be the same incident recorded by another hand +in some earlier document consulted by the writer of +1 Samuel, containing certain variations such as might +take place at the hand of a different historian. But let +us observe the differences of the two chapters. (1) The +scene is different; in the one case it is near Engedi, in +the other in the wilderness, near the hill Hachilah, which +<span class="pagenum"><a name="Page_374" id="Page_374">[374]</a></span> +is before Jeshimon. (2) The place where Saul was +asleep is different; in the one case a cave; in the other +case a camp, protected by a trench. (3) The trophy +carried off by David was different; in the one case the +skirt of his garment, in the other a spear and cruse +of water. (4) The position of David when he made +himself known was different; in the one case he went +out of the cave and called after Saul; in the other he +crossed a gully and spoke from the top of a crag. +(5) His way of attracting attention was different; in +the one case he spoke directly to Saul, in the other he +rallied Abner, captain of the host, for failing to protect +the person of the king. But we need not proceed +further with this list of differences. Those we have +adverted to are enough to repel the assertion that there +were not two separate incidents of the same kind. +And surely if the author was a mere compiler, using +different documents, he might have known if the incidents +were the same. If it be said that we cannot +believe that two events so similar could have happened, +that this is too improbable to be believed, we may +answer by referring to similar cases in the Gospels, or +even in common life. Suppose a historian of the +American civil war to describe what took place at Bull +Run. First he gives an account of a battle there +between the northern and southern armies, some incidents +of which he describes. By-and-bye he again +speaks of a battle there, but the incidents he gives are +quite different. Our modern critics would say it was +all one event, but that the historian, having consulted +two accounts, had clumsily written as if there had been +two battles. We know that this fancy of criticism is +baseless. In the American civil war there were two +battles of Bull Run between the same contending +<span class="pagenum"><a name="Page_375" id="Page_375">[375]</a></span> +parties at different times. So we may safely believe +that there were two instances of David’s forbearance to +Saul, one in the neighbourhood of Engedi, the other in +the neighbourhood of Ziph.</p> + +<p>And all that needs to be said further respecting the +second act of forbearance by David is that it shines +forth all the brighter because it was the second, and +because it happened so soon after the other. We may +see that David did not put much trust in Saul’s profession +the first time, for he did not disband his troop, but +remained in the wilderness as before. It is quite +possible that this displeased Saul. It is also possible +that that inveterate false accuser of David from whom +he suffered so much would make a great deal of this +to Saul, and would represent to him strongly that if +David really was the innocent man he claimed to be, +after receiving the assurance he got from him he would +have sent his followers to their homes, and returned in +peace to his own. That he did nothing of the kind +may have exasperated Saul, and induced him to change +his policy, and again take steps to secure David, as +before. Substantially, David’s remonstrance with Saul +on this second occasion was the same as on the first. +But at this time he gave proof of a power of sarcasm +which he had not shown before. He rated Abner on +the looseness of the watch he kept of his royal master, +and adjudged him worthy of death for not making it +impossible for any one to come unobserved so near the +king, and have him so completely in his power. The +apology of Saul was substantially the same as before; +but how could it have been different? The acknowledgment +of what was to happen to David was hardly +so ample as on the last occasion. David doubtless +parted from Saul with the old conviction that kindness +<span class="pagenum"><a name="Page_376" id="Page_376">[376]</a></span> +was not wanting in his personal feelings, but that the +evil influences that were around him, and the fits of +disorder to which his mind was subject, might change +his spirit in a single hour from that of generous benediction +to that of implacable jealousy.</p> + +<p>But now to draw to a close. We have adverted to +that high reverence for God which was the means of +restraining David from lifting up his hand against Saul, +because he was the Lord’s anointed. Let us now +notice more particularly what an admirable spirit of +self-restraint and patience David showed in being +willing to bear all the risk and pain of a most distressing +position, until it should please God to bring to +him the hour of deliverance. The grace we specially +commend is that of waiting for God’s time. Alas! into +how many sins, and even crimes, have men been +betrayed through unwillingness to wait for God’s time! +A young man embarks in the pursuits of commerce; +but the gains to be derived from ordinary business +come in far too slowly for him; he makes haste to +be rich, engages in gigantic speculation, plunges into +frightful gambling, and in a few years brings ruin on +himself and all connected with him. How many sharp +and unhandsome transactions continually occur just +because men are impatient, and wish to hurry on some +consummation which their hearts are set on! Nay, +have not murders often taken place just to hasten the +removal of some who occupied places that others were +eager to fill? And how often are evil things done by +those who will not wait for the sanction of honourable +marriage?</p> + +<p>But even where no act of crime has been committed, +impatience of God’s time may give rise to many +an evil feeling that does not go beyond one’s own +<span class="pagenum"><a name="Page_377" id="Page_377">[377]</a></span> +breast. Many a son who will succeed to an inheritance +on the death of his father, or of some other relative, +is tempted to wish, more or less consciously, for an +event the last to be desired by a filial heart. You +may say, it is human nature; how could any one help +it? The example of David shows how one may help +it. The heart that is profoundly impressed with the +excellence of the Divine will, and the duty and privilege +of loyally accepting all His arrangements, can never +desire to anticipate that will in any matter, great or +small. For how can any good come in the end from +forcing forward arrangements out of the Divine order? +If, for the moment, this brings any advantage in one +direction, it is sure to be followed by far greater evils +in another. Do we all realize the full import of our +prayer when we say, “Thy will be done on earth as it +is in heaven”? Of one thing you may be very sure, +there is no impatience in heaven for a speedier fulfilment +of desirable events than the will of God has +ordained. There is no desire to force on the wheels of +Providence if they do not seem to be moving fast +enough. So let it be with us. Let us fix it as a first +principle in our minds, as an immovable rule of our +lives, that as God knows best how to order His providence, +so any interference with Him is rash and perilous, +and wicked too; and with reference both to events +which are not lawfully in our hands, and the time at +which they are to happen, let us realize it as alike our +duty and our interest to say to God, in the spirit of +full and unreserved trust—“Not our will, but Thine +be done.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_378" id="Page_378">[378]</a></span></p> + +<h2><a name="CHAPTER_XXXII" id="CHAPTER_XXXII"></a>CHAPTER XXXII.</h2> + +<h3>DAVID AND NABAL.</h3> + +<h4><span class="smcap">1 Samuel</span> xxv.</h4> + +<p>We should be forming far too low an estimate of +the character of the people of Israel if we did +not believe that they were very profoundly moved by +the death of Samuel. Even admitting that but a small +proportion of them are likely to have been in warm +sympathy with his ardent godliness, he was too remarkable +a man, and he had been too conspicuous a figure +in the history of the nation, not to be greatly missed, +and much spoken of and thought of, when he passed +away.</p> + +<p>Cast in the same mould with their great leader and +legislator Moses, he exerted an influence on the nation +only second to that which stood connected with the +prophet of the Exodus. He had not been associated +with such stirring events in their history as Moses; +neither had it been his function to reveal to them the +will of God, either so systematically, or so comprehensively, +or so supernaturally; but he was marked by +the same great spirituality, the same intense reverence +for the God of Israel, the same profound belief in the +reality of the covenant between Israel and God, and +the same conviction of the inseparable connection between +a pure worship and flowing prosperity on the +<span class="pagenum"><a name="Page_379" id="Page_379">[379]</a></span> +one hand, and idolatrous defection and national calamity +on the other.</p> + +<p>No man except Moses had ever done more to rivet +this truth on the minds and hearts of the people. It +was the lifelong aim and effort of Samuel to show that +it made the greatest difference to them in every way +how they acted toward God, in the way of worship, +trust, and obedience. He made incessant war on that +cold worldly spirit, so natural to us all, that leaves God +out of account as a force in our lives, and strives to +advance our interests simply by making the most of the +conditions of material prosperity.</p> + +<p>No doubt with many minds the name of Samuel +would be associated with a severity and a spirituality +and a want of worldliness that were repulsive to them, +as indicating one who carried the matter, to use a +common phrase, too far. But at Samuel’s death even +these men might be visited with a somewhat remorseful +conviction that, if Samuel had gone too far, they +had not gone half far enough. There might come from +the retrospect of his career a wholesome rebuke to +their worldliness and neglect of God; for surely, they +would feel, if there be a God, we ought to worship +Him, and it cannot be well for us to neglect Him +altogether.</p> + +<p>On the other hand, the career of Samuel would be +recalled with intense admiration and gratitude by all +the more earnest of the people. What an impressive +witness for all that was good and holy had they not +had among them! What a living temple, what a +Divine epistle, written not in tables of stone, but in +fleshy tables of the heart! What glory and honour +had not that man’s life been to the nation,—so uniform, +so consistent, so high in tone! What a reproof it +<span class="pagenum"><a name="Page_380" id="Page_380">[380]</a></span> +carried to low and selfish living, what a splendid +example it afforded to old and young of the true way +and end of life, and what a blessed impulse it was +fitted to give them in the same direction, showing so +clearly “what is good, and what doth the Lord require +of thee but to do justly, and to love mercy, and to walk +humbly with thy God.”</p> + +<p>By a remarkable connection, though perhaps not by +design, two names are brought together in this chapter +representing very opposite phases of human character—Samuel +and Nabal. In Samuel we have the high-minded +servant of God, trained from infancy to smother +his own will and pay unbounded regard to the will of +his Father in heaven; in Nabal we see the votary of +the god of this world, enslaved to his worldly lusts, +grumbling and growling when he is compelled to submit +to the will of God. Samuel is the picture of the serene +and holy believer, enjoying unseen fellowship with God, +and finding in that fellowship a blessed balm for the +griefs and trials of a wounded spirit; Nabal is the +picture of the rich but wretched worldling who cannot +even enjoy the bounties of his lot, and is thrown into +such a panic by the mere dread of losing them that he +actually sinks into the grave. Under the one picture +we would place the words of the Apostle in the third +chapter of Philippians—“Whose god is their belly, whose +glory is in their shame, who mind earthly things;” +under the other the immediately following words, “Our +conversation is in heaven.” Such were the two men to +whom the summons to appear before God was sent +about the same time; the one ripe for glory, the other +meet for destruction; the one removed to Abraham’s +bosom, the other to the pit of woe; each to the master +whom he served, and each to the element in which he +<span class="pagenum"><a name="Page_381" id="Page_381">[381]</a></span> +had lived. Look on this picture and on that, and +say which you would be like. And as you look +remember how true it is that as men sow so do they +reap. The one sowed to the flesh, and of the flesh he +reaped corruption; the other sowed to the Spirit, and +of the Spirit he reaped life everlasting. The continuity +of men’s lives in the world to come gives an awful +solemnity to that portion of their lives which they +spend on earth:—“He that is unjust, let him be unjust +still: and he that is filthy, let him be filthy still: and +he that is righteous, let him be righteous still: and he +that is holy, let him be holy still.”</p> + +<p>There is another lesson to be gathered from a matter +of external order before we proceed to the particulars +of the narrative. This chapter, recording David’s +collision with Nabal, and showing us how David lost +his temper, and became hot and impetuous and impatient +in consequence of Nabal’s treatment, comes in +between the narrative of his two great victories over +the spirit of revenge and impatience. It gives us a +very emphatic lesson—how the servant of God may +conquer in a great fight and yet be beaten in a small. +The history of all spiritual warfare is full of such cases. +In the presence of a great enemy, the utmost vigilance +is maintained; every effort is strained, every stimulus +is applied. In the presence of a small foe, the spirit +of confidence, the sense of security, is liable to leave +every avenue unguarded, and to pave the way for signal +defeat. When I am confronted with a great trial, I +rally all my resources to bear it, I realize the presence +of God, I say, “Thou God seest me”; but when it is a +little trial, I am apt to meet it unarmed and unguarded, +and I experience a humiliating fall. Thus it is that +men who have in them the spirit of martyrs, and who +<span class="pagenum"><a name="Page_382" id="Page_382">[382]</a></span> +would brave a dungeon or death itself rather than +renounce a testimony or falter in a duty, often suffer +defeat under the most ordinary temptations of everyday +life,—they lose their temper on the most trifling +provocations; almost without a figure, they are “crushed +before the moth.”</p> + +<p>Whether the death of Samuel brought such a truce +to David as to allow him to join in the great national +gathering at his funeral we do not know with certainty; +but immediately after we find him in a region called +“the wilderness of Paran,” in the neighbourhood of the +Judean Carmel. It was here that Nabal dwelt. This +Carmel is not to be confounded with the famous +promontory of that name in the tribe of Asher, where +Elijah and the priests of Baal afterwards had their celebrated +contest; it was a hill in the tribe of Judah, in +the neighbourhood of the place where David had his +encampment. A descendant of the lion-hearted Judah +and of the courageous Caleb, this Nabal came of a +noble stock; but cursed with a narrow heart, a senseless +head, and a grovelling nature, he fell as far below +average humanity as his great ancestors had risen +above it. With all his wealth and family connection, +he appears to us now as poor a creature as ever lived,—a +sort of “golden beast,” as was said of the Emperor +Caligula; and we cannot think of him without reflecting +how little true glory or greatness mere wealth or +worldly position confers,—how infinitely more worthy +of honour are the sterling qualities of a generous +Christian heart. It is plain that in an equitable point +of view Nabal owed much to David; but what he +owed could not be enforced by an action at law, and +Nabal was one of those poor creatures that acknowledge +no other obligation.</p> + +<p><span class="pagenum"><a name="Page_383" id="Page_383">[383]</a></span> +The studied courtesy and modesty with which David +preferred his claim is interesting; it could not but be +against the grain to say anything on the subject; if +Nabal had not had his “understanding blinded” he +would have spared him this pain; the generous heart +is ever thinking of the services that others are rendering, +and will never subject modesty to the pain of +urging its own. “Ye shall greet him in my name,” +said David to his messengers; “and thus shall ye say +to him that liveth in prosperity, Peace be both to thee, +and peace to thy house, and peace be to all that thou +hast” No envying of his prosperity—no grudging to +him his abundance; but only the Christian wish that +he might have God’s blessing with it, and that it might +all turn to good. It was the time of sheep-shearing, +when the flocks were probably counted and the increase +over last year ascertained; and by a fine old custom +it was commonly the season of liberality and kindness. +A time of increase should always be so; it is the time +for helping poor relations (a duty often strangely overlooked), +for acknowledging ancient kindnesses, for +relieving distress, and for devising liberal things for +the Church of Christ. David gently reminded Nabal +that he had come at this good time; then he hinted +at the services which he and his followers had done +him; but to show that he did not wish to press hard +on him, he merely asked him to give what might come +to his hand; though, as the anointed king of Israel, +he might have assumed a more commanding title, he +asked him to give it to “thy son, David.” So modest, +gentle, and affectionate an application, savouring so +little of the persecuted, distracted outlaw, savouring +so much of the mild self-possessed Christian gentleman,—deserved +treatment very different from what it +<span class="pagenum"><a name="Page_384" id="Page_384">[384]</a></span> +received. The detestable niggardliness of Nabal’s heart +would not suffer him to part with anything which he +could find an excuse for retaining. But greed so +excessive, even in its own eyes, must find some cloak +to cover it; and one of the most common and most +congenial to flinty hearts is—the unworthiness of the +applicant. The miser is not content in simply refusing +an application for the poor, he must add some abusive +charge to conceal his covetousness—they are lazy, improvident, +intemperate; or if it be a Christian object +he is asked to support,—these unreasonable people are +always asking. Any excuse rather than tell the naked +truth, “We worship our money; and when we spend +it, we spend it on ourselves.” Such was Nabal. +“Who is David? and who is the son of Jesse? There +be many servants now-a-days that break away every +man from his master. Shall I then take <i>my</i> bread, and +<i>my</i> water, and <i>my</i> flesh that I have killed for <i>my</i> +shearers, and give it unto men, that I know not +whence they be?”</p> + +<p>As often happens, excessive selfishness overreached +itself. Insult added to injury was more than David +chose to bear; for once, he lost self-command, and was +borne along by impetuous passion. Meek men, when +once their temper is roused, usually go to great +extremes. And if David’s purpose had not been providentially +arrested, Nabal and all that belonged to him +would have been swept before morning to destruction.</p> + +<p>With the quickness and instinctive certainty of a +clever woman’s judgment, Abigail, Nabal’s wife, saw +at once how things were going. With more than the +calmness and self-possession of many a clever woman, +she arranged and despatched the remedy almost instantaneously +after the infliction of the wrong. How so +<span class="pagenum"><a name="Page_385" id="Page_385">[385]</a></span> +superior a woman could have got yoked to so worthless +a man we can scarcely conjecture, unless on the vulgar +and too common supposition that the churl’s wealth +and family had something to do with the match. No +doubt she had had her punishment. But luxury had +not impaired the energy of her spirit, and wealth had +not destroyed the regularity of her habits. Her promptness +and her prudence all must admire, her commissariat +skill was wonderful in its way; and the exquisite tact +and cleverness with which she showed and checked +the intended crime of David—all the while seeming to +pay him a compliment—could not have been surpassed. +“Now therefore, my lord, as the Lord liveth, and as +thy soul liveth, seeing the Lord <i>hath withholden thee</i> +from coming to shed blood, and from avenging thyself +with thine own hand, now let thine enemies and they +that seek evil to my lord be as Nabal.” But the most +remarkable of all her qualities is her faith; it reminds +us of the faith of Rahab of Jericho, or of the faith of +Jonathan; she had the firm persuasion that David was +owned of God, that he was to be the king of Israel, +and that all the devices men might use against him +would fail; and she addressed him—poor outlaw though +he was—as one of whose elevation to sovereign power, +after what God had spoken, there could not be the +shadow of a doubt. Her liberality, too, was very great. +And there was a truthful, honest tone about her. +Perhaps she spoke even too plainly of her husband, but +the occasion admitted of no sort of apology for him; +there was no deceit about her, and as little flattery. +Her words had a wholesome honest air, and some of +her expressions were singularly happy. When she +spoke of the soul of my lord as “bound in the bundle +of life with the Lord thy God,” she seemed to anticipate +<span class="pagenum"><a name="Page_386" id="Page_386">[386]</a></span> +the very language in which the New Testament describes +the union of Christ and His people, “Your life is hid +with Christ in God.” She had a clear conception of the +“sure mercies of David,” certainly in the literal, and +we may hope also in the spiritual sense.</p> + +<p>The revengeful purpose and rash vow of David were +not the result of deliberate consideration; they were +formed under the influence of excitement,—most unlike +the solemn and prayerful manner in which the expedition +at Keilah had been undertaken. God unacknowledged +had left David to misdirected paths. But if we +blame David, as we must, for his heedless passion, we +must not less admire the readiness with which he +listens to the reasonable and pious counsel of Abigail. +With the ready instinct of a gracious heart he recognises +the hand of God in Abigail’s coming,—this mercy +had a heavenly origin; and cordially praises Him for +His restraining providence and restraining grace. +He candidly admits that he had formed a very sinful +purpose; but he frankly abandons it, accepts her +offering, and sends her away in peace. “Blessed be +the Lord God of Israel, which sent thee this day to +me; and blessed be thy advice, and blessed be thou +which hast kept me this day from coming to shed blood, +and from avenging myself with mine own hand.” It +is a mark of sincere and genuine godliness to be not +less thankful for being kept from sinning than from +being rescued from suffering.</p> + +<p>And it was not long before David had convincing +proof that it is best to leave vengeance in the hands of +God. “It came to pass, about ten days after, that the +Lord smote Nabal that he died.” Having abandoned +himself at his feast to the beastliest sensuality, his +nervous system underwent a depression corresponding +<span class="pagenum"><a name="Page_387" id="Page_387">[387]</a></span> +to the excitement that had accompanied the debauch. +In this miserable state of collapse and weakness, the +news of what had happened gave him a fright from +which he never recovered. A few days of misery, and +this wretched man went to his own place, there to +join the great crowd of selfish and godless men who +said to God, “Depart from us,” and to whom God +will but echo their own wish—“Depart from Me!”</p> + +<p>When David heard of his death, his satisfaction at +the manifest interposition of God on his behalf, and his +thankfulness for having been enabled to conquer his +impetuosity, overcame for the time every other consideration. +Full of this view, he blessed God for +Nabal’s death, rejoicing over his untimely end more +perhaps than was altogether becoming. We, at least, +should have liked to see David dropping a tear over +the grave of one who had lived without grace and +who died without comfort. Perhaps, however, we are +unable to sympathize with the earnestness of the feeling +produced by God’s visible vindication of him; a +feeling that would be all the more fervent, because +what had happened to Nabal must have been viewed as +a type of what was sure to happen to Saul. In the +death of Nabal, David by faith saw the destruction of +all his enemies—no wonder though his spirit was lifted +up at the sight.</p> + +<p>If it were not for a single expression, we should, +without hesitation, set down the thirty-seventh Psalm +as written at this period. The twenty-fifth verse seems +to connect it with a later period; even then it seems +quite certain that, when David wrote it, the case of +Nabal (among other cases perhaps) was full in his +view. The great fact in providence on which the +psalm turns is the sure and speedy destruction of the +<span class="pagenum"><a name="Page_388" id="Page_388">[388]</a></span> +wicked; and the great lesson of the psalm to God’s +servants is not to fret because of their prosperity, but +to rest patiently on the Lord, who will cause the meek +to inherit the earth. Many of the minor expressions +and remarks, too, are quite in harmony with this +occasion: “Trust in the Lord and do good, so shalt +thou dwell in the land, and verily <i>thou shalt be fed</i>.” +“Cease from <i>anger</i>, and forsake <i>wrath</i>; fret not +thyself in any wise to do evil.” “The <i>meek</i> shall +inherit the earth.” “The mouth of the righteous +speaketh <i>wisdom</i>,”—unlike Nabal, a fool by name and +a fool by nature. The great duty enforced is that of +waiting on the Lord; not merely because it is right in +itself to do so, but because “He shall bring forth thy +righteousness as the light and thy judgment as the +noonday.”</p> + +<p>The chapter ends with Abigail’s marriage to David. +We are told, at the same time, that he had another +wife, Ahinoam the Jezreelite, and that Michal, Saul’s +daughter, had been taken from him, and given to +another. These statements cannot but grate upon our +ear, indicating a laxity in matrimonial relations very +far removed from our modern standard alike of duty +and of delicacy. We cannot acquit David of a want +of patience and self-restraint in these matters; undoubtedly +it is a blot in his character, and it is a blot +that led to very serious results. It was an element of +coarseness in a nature that in most things was highly +refined. David missed the true ideal of family life, the +true ideal of love, the true ideal of purity. His polygamy +was not indeed imputed to him as a crime; it +was tolerated in him, as it had been tolerated in Jacob +and in others; but its natural and indeed almost +necessary effects were not obviated. In his family it +<span class="pagenum"><a name="Page_389" id="Page_389">[389]</a></span> +bred strife, animosity, division; it bred fearful crimes +among brothers and sisters; while, in his own case, his +unsubdued animalism stained his conscience with the +deepest sins, and rent his heart with terrible sorrows. +How dangerous is even one vulnerable spot—one unsubdued +lust of evil! The fable represented that the +heel of Achilles, the only vulnerable part of his body, +because his mother held him by it when she dipped him +in the Styx, was the spot on which he received his +fatal wound. It was through an unmortified lust of +the flesh that nearly all David’s sorrows came. How +emphatic in this view the prayer of the Apostle—“I +pray God that your whole spirit and soul and body +be preserved blameless unto the coming of the Lord.” +And how necessary and appropriate the exhortation, +“Put on the <i>whole</i> armour of God”—girdle, breastplate, +sandals, helmet, sword—all; leave no part unprotected, +“that ye may be able to withstand in the +evil day, and having done all to stand.”</p> + +<p>Thus, then, it appears, that for all that was beautiful +in David he was not a perfect character, and not without +stains that seriously affected the integrity and +consistency of his life. In that most important part of +a young man’s duty—to obtain full command of himself, +yield to no unlawful bodily indulgence, and do +nothing that, directly or indirectly, can tend to lower +the character or impair the delicacy of women,—David, +instead of an example, is a beacon. Greatly though his +early trials were blessed in most things, they were not +blessed in all things. We must not, for this reason, +turn from him as some do, with scorn. We are to +admire and imitate the qualities that were so fine, +especially in early life. Would that many of us were +like him in his tenderness, his godliness, and his +<span class="pagenum"><a name="Page_390" id="Page_390">[390]</a></span> +attachment to his people! His name is one of the +embalmed names of Holy Writ,—all the more that +when he did become conscious of his sin, no man +ever repented more bitterly; and no man’s spirit, when +bruised and broken, ever sent more of the fragrance +as “of myrrh and aloes and cassia out of the ivory +palaces.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_391" id="Page_391">[391]</a></span></p> + +<h2><a name="CHAPTER_XXXIII" id="CHAPTER_XXXIII"></a>CHAPTER XXXIII.</h2> + +<h3>DAVID’S SECOND FLIGHT TO GATH.</h3> + +<h4><span class="smcap">1 Samuel</span> xxvii.; xxviii. 1, 2; xxix.</h4> + +<p>We are not prepared for the sad decline in the +spirit of trust which is recorded in the beginning +of the twenty-seventh chapter. The victory gained +by David over the carnal spirit of revenge, shown so +signally in his sparing the life of Saul a second time, +would have led us to expect that he would never again +fall under the influence of carnal fear. But there are +strange ebbs and flows in the spiritual life, and sometimes +a victory brings its dangers, as well as its glory. +Perhaps this very conquest excited in David the spirit +of self-confidence; he may have had less sense of his +need of daily strength from above; and he may have +fallen into the state of mind against which the Apostle +warns us, “Let him that thinketh he standeth take +heed lest he fall.”</p> + +<p>In his collision with Nabal we saw him fail in what +seemed one of his strong points—the very spirit of +self-control which he had exercised so remarkably +toward Saul; and now we see him fail in another +of his strong points—the spirit of trust toward God. +Could anything show more clearly that even the most +eminent graces of the saints spring from no native +fountain of goodness within them, but depend on the +continuance of their vital fellowship with Him of +<span class="pagenum"><a name="Page_392" id="Page_392">[392]</a></span> +whom the Psalmist said, “All my springs are in Thee”? +(Psalm lxxxvii. 7). Carelessness and prayerlessness +interrupt that fellowship; the supply of daily strength +ceases to come; temptation arises, and they become +weak like other men. “<i>Abide</i> in Me,” said our Lord, +with special emphasis on the need of permanence in the +relation; and the prophet says, “They that wait on +the Lord,” as a habitual exercise, “shall renew their +strength; they shall mount up with wings as eagles; +they shall run and not be weary, and they shall walk +and not faint.”</p> + +<p>The most strange thing about David’s new decline +is, that it led him to try a device which he had tried +before, and which had proved a great failure. We see +him retreating before an enemy he had often conquered; +retreating, too, by a path every foot of which he had +traversed, and with whose bitter ending he was already +familiar. Just as before, his declension begins with +distrust; and just as before, dissimulation is the product +of the distrustful spirit. He is brought into the +most painful dilemma, and into experience of the most +grievous disaster; but God, in His infinite mercy, extricates +him from the one and enables him to retrieve +the other. It is affliction that brings him to his senses +and drives him to God; it is the returning spirit of +prayer and trust that sustains him in his difficulties, +and at last brings to him, from the hand of God, a +merciful deliverance from them all.</p> + +<p>Our first point of interest is the growth and manifestation +of the spirit of distrust. “David said in his +heart, I shall now perish one day by the hand of Saul; +there is nothing better for me than that I should +speedily escape into the land of the Philistines.” We +find it difficult to account for the sudden triumph of +<span class="pagenum"><a name="Page_393" id="Page_393">[393]</a></span> +this very despondent feeling. It is hardly enough to +say that David could have had no confidence in Saul’s +expressions of regret and declared purposes of amendment. +That was no new feature of the case. Perhaps +one element of the explanation may be, that Saul, with +his three thousand men, had not only become familiar +with all David’s hiding-places, but had stationed troops +in various parts of the district that would so hamper +his movements as to hem him in as in a prison. Then +also there may have been some new outbreak of the +malignant fury of Cush the Benjamite, and other enemies +who were about Saul, rousing the king to even more +earnest efforts than ever to apprehend him. There is +yet another circumstance in David’s situation, that has +not, we think, obtained the notice it deserves, but which +may have had a very material influence on his decision. +David had now two wives with him, Abigail the widow +of Nabal, and Ahinoam the Jezreelitess. He would +naturally be desirous to provide them with the comforts +of a settled home. A band of young men might put up +with the risks and discomforts of a roaming life, which +it would not be possible for women to bear. The +rougher sex might think nothing of midnight removals, +and attacks in the dark, and scampers over wild passes +and rugged mountains at all hours of the day and night, +and snatches of food at irregular times, and all the +other experiences which David and his men had borne +patiently and cheerfully in the earlier stages of their +outlaw history. But for women this was unsuitable. +It is true that this alone would not have led David to +say, “I shall one day perish by the hand of Saul.” +But it would increase his sense of difficulty; it would +make him feel more keenly the embarrassments of his +situation; it would help to overwhelm him. And when +<span class="pagenum"><a name="Page_394" id="Page_394">[394]</a></span> +he was thus at his wit’s end, the sense of danger from +Saul would become more and more serious. The tension +of a mind thus pressed on every side is something +terrible. Pressed and tortured by invincible difficulties, +David gives way to despair—“I shall one day perish +by the hand of Saul.”</p> + +<p>Let us observe the manner in which this feeling +grew to such strength as to give rise to a new line of +conduct. It got entrance into <i>his heart</i>. It hovered +about him in a somewhat loose form, before he took +hold of it, and resolved to act upon it. It approached +him in the same manner in which temptation approaches +many a one, first presenting itself to the imagination +and the feelings, trying to get hold of them, and then +getting possession of the will, and turning the whole +man in the desired direction. Like a skilful adversary +who first attacks an outpost, apparently of little value, +but when he has got it erects on it a battery by which +he is able to conquer a nearer position, and thus gradually +approaches, till at last the very citadel is in his +hands,—so sin at first hovers about the outposts of +the soul. Often it seems at first just to play with the +imagination; one fancies this thing and the other, this +sensual indulgence or that act of dishonesty; and then, +having become familiar with it there, one admits it to +the inner chambers of the soul, and ere long the lust +bringeth forth sin. The lesson not to let sin play even +with the imagination, but drive it thence the moment +one becomes conscious of its presence, cannot be +pressed too strongly. Have you ever studied the +language of the Lord’s Prayer?—“Lead us not <i>into</i> +temptation.” You are being led into temptation whenever +you are led to think, with interest and half longing, +of any sinful indulgence. Wisdom demands of you +<span class="pagenum"><a name="Page_395" id="Page_395">[395]</a></span> +that the moment you are conscious of such a feeling +you resolutely exclaim, “Get thee behind me, Satan!” +It is the tempter trying to establish a foothold in the +outworks, meaning, when he has done so, to advance +nearer and nearer to the citadel, till at last you shall +find him in strong possession, and your soul entangled +in the meshes of perdition.</p> + +<p>The conclusion to which David came, under the +influence of distrust, as to the best course for him to +follow shows what opposite decisions may be arrived +at, according to the point of view at which men take +their stand. “There is nothing better for me than that +I should escape speedily into the land of the Philistines.” +From a more correct point of view, nothing +could have been worse. Had Moses thought of his +prospects from the same position, he would have said, +“There is nothing better for me than to remain the son +of Pharaoh’s daughter, and enjoy all the good things +to which Providence has so remarkably called me;” but +standing on the ground of faith, his conclusion was +precisely the opposite. Looking abroad over the world +with the eye of sense, the young man may say, “There +is nothing better for me than that I should rejoice in +my youth, and that my heart should cheer me in the +days of my youth, and that I should walk in the ways of +mine heart and in the sight of mine eyes.” But the eye +of faith sees ominous clouds and gathering storms in the +distance, which show that there could be nothing worse.</p> + +<p>As usual, David’s error was connected with the +omission of prayer. We find no clause in this chapter, +“Bring hither the ephod.” He asked no counsel of +God; he did not even sit down to deliberate calmly +on the matter. The impulse to which he yielded +required him to decide at once. The word “speedily” +<span class="pagenum"><a name="Page_396" id="Page_396">[396]</a></span> +indicates the presence of panic, the action of a tumultuous +force on his mind, inducing him to act as +promptly as one does in raising one’s arm to ward off +a threatened blow. Possibly he had the feeling that, +if God’s mind were consulted, it would be contrary to +his desire, and on that ground, like too many persons, +he may have shrunk from honest prayer. How +different from the spirit of the psalm—“Show me Thy +ways, O Lord, teach me Thy paths; lead me in Thy +truth and teach me, for Thou art the God of my +salvation; on Thee do I wait all the day.” Dost thou +imagine, David, that the Lord’s arm is shortened that +it cannot save, and His ear heavy that it cannot hear? +Would not He who delivered you in six troubles cause +that in seven no evil should touch thee? Has He not +promised that thou shalt be hid from the scourge of the +tongue, neither shalt thou be afraid of destruction when +it cometh? Dost thou not know that thy seed shall be +great and thine offspring as the grass of the earth? +Thou shalt come to thy grave in a full age, like as a +shock of corn cometh in in his season.</p> + +<p>So “David arose, and he passed over with the six +hundred men that were with him, unto Achish the son +of Maoch, king of Gath.” It is thought by some that +this was a different king from the former, the name +Achish like the name Pharaoh being used by all the +kings. At first the arrangement seemed to succeed. +Achish appears to have received him kindly. “David +dwelt with Achish at Gath, he and his men, every man +with his household, even David with his two wives.” +The emphasis laid on the household and the wives +shows how difficult it had been to provide for them +before. And Saul, at last, gave up the chase, and +sought for him no more. Of course, in giving him a +<span class="pagenum"><a name="Page_397" id="Page_397">[397]</a></span> +friendly reception, Achish must have had a view to his +own interest. He would calculate on making use of +him in his battles with Saul, and very probably give +an incredulous smile if he heard anything of the +scruples he had shown to lift up his hand against +the Lord’s anointed.</p> + +<p>Availing himself of the favourable impression made +on Achish, David now begs to have a country town +allotted to him as his residence, so as to avoid what +appeared the unseemliness of his dwelling in the royal +city with him. There was much common sense in the +demand, and Achish could not but feel it. Gath was but +a little place, and Achish, if he was but lord of Gath, +was not a very powerful king. The presence in such +a place of a foreign prince, with a retinue of soldiers +six hundred strong, was hardly becoming. Possibly +Achish’s own body guard did not come up in number +and in prowess to the troop of David. The request for +a separate residence was therefore granted readily, and +Ziklag was assigned to David. It lay near the southern +border of the Philistines, close to the southern desert. +At Ziklag he was away from the eye of the lords of +the Philistines that had always viewed him with such +jealousy; he was far away from the still greater jealousy +of Saul; and with Geshurites, and Gezrites, and Amalekites +in his neighbourhood, the natural enemies of his +country, he had opportunities of using his troop so as +at once to improve their discipline and promote the +welfare of his native land.</p> + +<p>There was another favourable occurrence in David’s +experience at this time. From a parallel passage +(1 Chron. xii.) we learn that during his residence +among the Philistines he was constantly receiving +important accessions to his troop. One set of men +<span class="pagenum"><a name="Page_398" id="Page_398">[398]</a></span> +who came to him, Benjamites, of the tribe of Saul, were +remarkably skilful in the use of the bow and the sling, +able to use either right hand or left with equal ease. +The men that came to him were not from one tribe +only, but from many. A very important section were +from Benjamin and Judah. At first David seemed to +have some suspicion of their sincerity. Going out to +meet them he said to them, “If ye be come peaceably to +me to help me, my heart shall be knit unto you; but if +ye be come to betray me to my enemies, seeing there is +no wrong in my hands, the God of our fathers look +thereon and rebuke it.” The answer was given by +Amasai, in the spirit and rhythmical language of +prophecy: “Thine are we, David, and on thy side, +thou son of Jesse; peace, peace be unto thee, and +peace be to thine helpers; for thy God helpeth thee.” +Thus he was continually receiving evidence of the +favour in which he was held by his people, and his +band was continually increasing, “until it was a great +host, like the host of God.” It seemed, up to this +point, as if Providence had favoured his removal to the +land of the Philistines, and brought to him the security +and the prosperity which he could not find in the land +of Judah. But it was ill-gained security and only +mock-prosperity; the day of his troubles drew on.</p> + +<p>The use which, as we have seen, he made of his +troop was to invade the Geshurites, the Gezrites, and +the Amalekites. In taking this step David had a +sinister purpose. It would not have been so agreeable +to the Philistines to learn that the arms of David had +been turned against these tribes as against his own +countrymen. When therefore he was asked by Achish +where he had gone that day, he returned an answer +fitted, and indeed intended, to deceive. Without saying +<span class="pagenum"><a name="Page_399" id="Page_399">[399]</a></span> +in words, “I have been fighting against my own people +in the south of Judah,” he led Achish to believe that he +had, and he was pleased when his words were taken +in that sense. Achish, we are told, believed David, believed +that he had been in arms against his countrymen. +“He hath made his people Israel utterly to abhor him; +therefore he shall be my servant for ever.” Could +there have been a more lamentable spectacle? one of +the noblest of men stained by the meanness of a false +insinuation; David, the anointed of the God of Israel, +ranged with the common herd of liars!</p> + +<p>Nor was this the only error into which his crooked +policy now led him. To cover his deceitful course he +had recourse to an act of terrible carnage. It was +deemed by him important that no one should be able +to carry to Achish a faithful report of what he had +been doing. To prevent this he made a complete +massacre, put to death every man, woman, child of the +Amalekites and other tribes whom he now attacked. +Such massacres were indeed quite common in Eastern +warfare. The Bulgarian and other massacres of which +we have heard in our own day show that even yet, +after an interval of nearly three thousand years, they +are not foreign to the practice of Eastern nations. In +point of fact, they were not thought more of, or worse +of, than any of the other incidents of war. War was +held to bind up into one bundle the whole lives and +property of the enemy, and give to the conqueror +supreme control over it. To destroy the whole was +just the same in principle as to destroy a part. If the +destruction of the whole was necessary in order to carry +out the objects of the campaign, it was not more wicked +to perpetrate such destruction than to destroy a part.</p> + +<p>True, according to our modern view, there is something +<span class="pagenum"><a name="Page_400" id="Page_400">[400]</a></span> +mean in falling on helpless, defenceless women +and children, and slaughtering them in cold blood. +And yet our modern ideas allow the bombardment or +the besieging of great cities, and the bringing of the +more slow but terrible process of starvation to bear +against women and children and all, in order to compel +a surrender. Much though modern civilisation has +done to lessen the horrors of war, if we approve of all +its methods we cannot afford to hold up our hands in +horror at those which were judged allowable in the +days of David. Yet surely, you may say, we might +have expected better things of David. We might have +expected him to break away from the common sentiment, +and to show more humanity. But this would +not have been reasonable. For it is very seldom that +the individual conscience, even in the case of the best +men, becomes sensible at once of the vices of its age. +How many good men in this country, in the early part +of this century, were zealous defenders of slavery, and +in America down to a much later time! There is +nothing more needful for us in studying history, even +Old Testament history, than to remember that very +remarkable individual excellence may be found in connection +with a great amount of the vices of the age. +We cannot attempt to show that David was not guilty +of a horrible carnage in his treatment of the Amalekites. +All we can say is, he shared in the belief of the time +that such carnage was a lawful incident of war. We +cannot but feel that in the whole circumstances it left +a stain upon his character; and yet he may have engaged +in it without any consciousness of barbarity, +without any idea that the day would come when his +friends would blush for the deed.</p> + +<p>The Philistines were now preparing a new campaign +<span class="pagenum"><a name="Page_401" id="Page_401">[401]</a></span> +under Achish against Saul and his kingdom, and Achish +determined that David should go with him; further, +that he should go in the capacity of “keeper of his +head,” or captain of his body guard, and that this +should not be a temporary arrangement, but permanent—“for +ever.” It is difficult for us to conceive +the depth of the embarrassment into which this intimation +must have plunged David. We must bear in +mind how scrupulous and sensitive his conscience was +as to raising his hand against the Lord’s anointed; and +we must take into account the horror he must have +felt at the thought of rushing in deadly array against +his own dear countrymen, with most of whom he had +had no quarrel, and who had never done him any +harm. When Achish made him head of his body +guard he paid a great compliment to his fidelity and +bravery; but in proportion as the post was honourable +it was disagreeable and embarrassing. For David and +his men would have to fight close to Achish, under +his very eye; and any symptoms of holding back from +the fray—any inclination to be off, or to spare the foe, +which natural feeling might have dictated in the hour +of battle, must be resisted in presence of the king. +Perhaps David reckoned that if the Israelites were +defeated by the Philistines he might be able to make +better terms for them—might even be of use to Saul +himself, and thus render such services as would atone +for his hostile attitude. But this was a wretched consolation. +David was entangled so that he could +neither advance nor retreat. Before him was GOD, +closing His path in front; behind him was <span class="smcap lowercase">MAN</span>, closing +it in rear; and we may well believe he would have +willingly given all he possessed if only his feet could +have been clear and his conscience upright as before.</p> + +<p><span class="pagenum"><a name="Page_402" id="Page_402">[402]</a></span> +Still, he does not appear to have returned to a +candid frame of mind, but rather to have continued the +dissimulation. He had gone with Achish as far as the +battlefield, when it pleased God, in great mercy, to +extricate him from his difficulty by using the jealousy +of the lords of the Philistines as the means of his +dismissal from the active service of King Achish. But +instead of gladly retiring when he received intimation +that his services were dispensed with, we find him +(chap. xxix. 8) remonstrating with Achish, speaking as +if it were a disappointment not to be allowed to go +with him, and as if he thirsted for an opportunity of +chastising his countrymen. It is sad to find him +continuing in this strain. We are told that the time +during which he abode in the country of the Philistines +was a full year and four months. It was to all +appearance a time of spiritual declension; and as +distrust ruled his heart, so dissimulation ruled his +conduct. It could hardly have been other than a time +of merely formal prayers and comfortless spiritual +experience. If he would but have allowed himself to +believe it, he was far happier in the cave of Adullam or +the wilderness of Engedi, when the candle of the Lord +shone upon his head, than he was afterwards amid +the splendour of the palace of Achish, or the princely +independence of Ziklag.</p> + +<p>The only bright spot in this transaction was the +very cordial testimony borne by Achish to the faultless +way in which David had uniformly served him. It is +seldom indeed that such language as Achish employed +can be used of any servant—“I know that thou art +good in my sight, as an angel of God.” Achish must +have been struck with the utter absence of treachery +and of all self-seeking in David. David had shown +<span class="pagenum"><a name="Page_403" id="Page_403">[403]</a></span> +that singular, unblemished trustworthiness that earned +such golden opinions for Joseph in the house of +Potiphar and from the keeper of the prison. In this +respect he had kept his light shining before men with +a clear, unclouded lustre. Even amid his spiritual +backsliding and sad distrust of God, he had never +stained his hands with greed or theft, he had in all +these respects kept himself unspotted of the world.</p> + +<p>The chapter of David’s history which we have now +been pursuing is a very painful one, but the circumstances +in which he was placed were extremely difficult +and trying. It is impossible to justify the course he +took. By-and-bye we shall see how God chastised +him for it, and by chastising him brought him to +Himself. But to those who are disposed to be very +severe on him we might well say, He that is without +sin among you, let him first cast a stone at him. Who +among you have not been induced at times to try +carnal and unworthy expedients for extricating yourselves +from difficulty? Who, in days of boyhood or +girlhood, never told a falsehood to cover a fault? Who +of you have been uniformly accustomed to carry to God +every difficulty and trial, with the honest, immovable +determination to do simply and solely what might seem +to be agreeable to God’s will? Have we not all cause +to mourn over conduct that has dishonoured God and +distressed our consciences? May He give all of us light +to see wherein we have come short in the past, or +wherein we are coming short in the present. And +from the bottom of our hearts may we be taught to +raise our prayer, From all the craft and cunning of +Satan; from all the devices of the carnal mind; from +all that blinds us to the pure and perfect will of God—good +Lord, deliver us.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_404" id="Page_404">[404]</a></span></p> + +<h2><a name="CHAPTER_XXXIV" id="CHAPTER_XXXIV"></a>CHAPTER XXXIV.</h2> + +<h3>SAUL AT ENDOR.</h3> + +<h4><span class="smcap">1 Samuel</span> xxviii. 3–25.</h4> + +<p>For a considerable time Saul had been drifting +along like a crippled vessel at sea, a melancholy +example of a man forsaken of God. But as his decisive +encounter with the Philistines drew on, the state of +helplessness to which he had been reduced became +more apparent than ever. He had sagacity enough to +perceive that the expedition which the Philistines were +now leading against him was the most formidable that +had ever taken place in his day. It was no ordinary +battle that was to be fought; it was one that would +decide the fate of the country. The magnitude of the +expedition on his part is apparent from an expression +in the fourth verse—“Saul gathered all Israel together.” +The place of encounter was not any of the old battle-fields +with the Philistines. Usually the engagements +had taken place in some of the valleys that ran down +from the territories of Dan, or Benjamin, or Judah into +the Philistine plain, or on the heights above these. +But such places were comparatively contracted, and +did not afford scope for great bodies of troops. This +time the Philistines chose a wider and more commanding +battlefield. Advancing northwards along their +own maritime plain, and beyond it along the plain of +Sharon, they turned eastwards into the great plain of +<span class="pagenum"><a name="Page_405" id="Page_405">[405]</a></span> +Esdraelon or Jezreel, and occupied the northern side of +the plain. The troops of Saul were encamped on the +southern side, occupying the northern slope of Mount +Gilboa. There the two armies faced each other, the +wide plain stretching between.</p> + +<p>It was a painful moment for Saul when he got his +first view of the Philistine host, for the sight of it +filled him with consternation. It would appear to have +surpassed that of Israel very greatly in numbers, in +resources, as it certainly did in its confident spirit. +Yet, if Saul had been a man of faith, none of these +things would have moved him. Was it not in that +very neighbourhood that Barak, with his hasty levies, +had inflicted a signal defeat on the Canaanites? And +was it not in that very plain that the hosts of Midian +lay encamped in the days of Gideon, when the barley +cake rolling into their camp overturned and terrified +the host, and a complete discomfiture followed? Why +should not the Lord work as great a deliverance now? +If God was with them, He was more than all that could +be against them. Might not this be another of the +days foretold by Moses, when one should chase a +thousand, and two put ten thousand to flight?</p> + +<p>Yes, <i>if</i> God was with them. All turned upon that <i>if</i>. +And Saul felt that God was not with them, and that +they could not count on any such deliverance as, in +better times, had been vouchsafed to their fathers.</p> + +<p>And why, O Saul, when you felt thus, did you not +humble yourself before God, confess all your sins, and +implore Him to show you mercy? Why did you not +cry, “Return, O Lord, how long? And let it repent +Thee concerning Thy servants”? Would you have +found God inexorable? Would His ear have been +heavy that it could not hear? Don’t you remember +<span class="pagenum"><a name="Page_406" id="Page_406">[406]</a></span> +how Moses said that when Israel, in sore bondage, +should cry humbly to God, the Lord would hear his +cry, and have mercy on him? Why, O Saul, do you +not fall in the dust before Him?</p> + +<p>Somehow Saul felt that he could not. Among other +effects of sin and rebellion, one of the worst is a +stiffening of the soul, making it hard and rigid, so that +it cannot bend, it cannot melt, it cannot change its +course. The long career of wilfulness that Saul had +followed had produced in him this stiffening effect; +his spirit was hardened in its own ways, and incapable +of all exercise of contrition or humiliation, or anything +essentially different from the course he had been +following. There are times in the life of a deeply +afflicted woman when the best thing she could do +would be to weep, but that is just the thing she cannot +do. There are times when the best thing an inveterate +sinner could do would be to fling himself before God +and sob for mercy, but fling himself before God and +sob he cannot. Saul was incapable of that exercise of +soul which would have saved him and his people. +Most terrible effect of cherished sin! It dries up the +fountains of contrition and they will not flow. It +stiffens the knees and they will not bend. It paralyses +the voice and it will not cry. It blinds the eyes and +they see not the Saviour. It closes the ears and the +voice of mercy is unheard. It drives the distressed one +to wells without water, to refuges of lies, to trees twice +dead, to physicians who have no medicines, to gods who +have no salvation; all he feels is that his case is desperate, +and yet somewhere or other he must have help!</p> + +<p>Saul did not neglect the outward means by which in +other days God had been accustomed to direct the +nation. He tried every authorized way he could think +<span class="pagenum"><a name="Page_407" id="Page_407">[407]</a></span> +of for getting guidance from above. He believed in a +heavenly power, and he asked its guidance and its help. +But God took no notice of him. He answered him +neither by dreams, nor by Urim, nor by prophets. Men, +though in heart rebellious against God’s will, will go +through a great deal of mechanical service in the hope +of securing His favour. It is not their muscles that +get stiffened, but their souls. What a strange conception +they must have of God when they fancy that +mere external services will please Him! How little +Saul knew of God when he supposed that, overlooking +all the rebellion of his heart, God would respond to a +mechanical effort or efforts to communicate with Him! +Don’t you know, O Saul, that your iniquities have +separated between you and your God, and your sins +have hid His face from you that He will not hear? +Nothing will have the least effect on Him till you own +your sin. “I will go and return unto My place, until +they acknowledge their offence and seek My face.” +And this is just what you will not, cannot do! +How infinitely precious would one tear of genuine +repentance have been in that dark hour! It would +have saved thousands of the Israelites from a bloody +death; it would have saved the nation from defeat and +humiliation; it would have removed the obstacle to +fellowship with the Hope of Israel, who would have +stood true to His ancient character,—“the Saviour +thereof in time of trouble.”</p> + +<p>But Saul’s day of grace was over, and accordingly +we find him driven to the most humbling expedient to +which a man can stoop—seeking counsel from a quarter +against which, in his more prosperous days, he had +directed his special energies, as a superstitious, demoralizing +agency. He had been most zealous in exterminating +<span class="pagenum"><a name="Page_408" id="Page_408">[408]</a></span> +a class of persons, abounding in Eastern countries, +who pretend to know the secrets of the future, and to +have access to the inhabitants of the unseen world. +Little could he have dreamt in those days of fiery zeal +that a time would come when he would rejoice to learn +that one poor wretch had escaped the vigilance of his +officers, and still carried on, or pretended to carry on, +a nefarious traffic with the realms of the departed! It +shows how little man is acquainted with the inner +feelings of other men—how little he knows even himself. +Doubtless he thought, in the days of exterminating zeal, +that it was sheer folly and drivelling superstition that +encouraged these sorcerers, and that by clearing them +away he would be ridding the land of a mass of rubbish +that could be of service to no one. He did not consider +that there are times of wretchedness and despair when +the soul that knows not God will seek counsel even of +men with a familiar spirit—he little dreamt that such +would be the case with himself. “Is thy servant a dog +that he should do this thing?” he would have asked +with great indignation in those early days, if it had +been insinuated that he would ever be tempted to +resort to such counsellors. “What better could I +ever be of anything they could tell me? Surely it +would be wiser to meet any conceivable danger full in +the face than to seek after such counsel as they could +give!” He did not consider that when man’s spirit is +overwhelmed within him, and his craving for help is +like the passion of a madman, he will clutch like a +drowning man at a straw, he will even resort to a +woman with a familiar spirit, if, peradventure, some +hint can be got to extricate him from his misery.</p> + +<p>But to this complexion it came at last. With +dreadful sacrifice of self-respect, Saul had to ask his +<span class="pagenum"><a name="Page_409" id="Page_409">[409]</a></span> +advisers to seek out for him a woman of this description. +They were able to tell him of such a woman residing +at Endor, about ten miles from where they were. With +two attendants he set out after nightfall, disguised, and +found her. Naturally, she was afraid to do anything +in the way of business in the face of such measures +as the king had taken against all of her craft, nor would +she stir until she had got a solemn promise that she +would not be molested in any way. Then, when all +was ready, she asked whom she should call up. “Call +up Samuel,” said Saul. To the great astonishment of +the woman herself, she sees Samuel rising up. A +shriek from her indicates that she is as much astonished +and for the moment frightened as anyone can be. +Evidently she did not expect such an apparition. The +effect was much too great for the cause. She sees +that in this apparition a power is concerned much +beyond what she can wield. Instinctively she apprehends +that the only man of importance enough to receive +such a supernatural visit must be the head of the nation. +“Why did you deceive me?” she said, “for thou art +Saul.” “Never mind that,” is virtually Saul’s reply; +“but tell me what you have seen.” The Revised +Version gives her answer better than the older one—“I +saw a god arise out of the earth.” “What is his +appearance?” earnestly asks Saul. “He is an old +man, and he is covered with a mantle.” And Saul +sees that it is really Samuel.</p> + +<p>But what was it that really happened, and how did +it come about? That the woman was able, even if she +really had the aid of evil spirits, to bring Samuel into +Saul’s presence we cannot believe. Nor could she +believe it herself. If Samuel really appeared—and the +narrative assumes that he did—it must have been by +<span class="pagenum"><a name="Page_410" id="Page_410">[410]</a></span> +a direct miracle, God supernaturally clothing his spirit +in something like its old form, and bringing him back +to earth to speak to Saul. In judgment it seemed good +to God to let Saul have his desire, and to give him +a real interview with Samuel. “He gave him his +request, but sent leanness to his soul.” So far from +having his fears allayed and his burden removed, Saul +was made to see from Samuel’s communication that +there was nothing but ruin before him; and he must +have gone back to the painful duty of the morrow +staggering under a load heavier than before.</p> + +<p>Samuel begins the conversation; and he does so by +reproaching Saul for having disquieted him, and brought +him back from his peaceful home above to mingle again +in the strife and turmoil of human things. Nothing +can exceed the haggard and weird desolation of Saul’s +answer. “I am sore distressed; for the Philistines +make war against me, and God is departed from me +and answereth me no more, neither by prophets nor +by dreams: therefore I have called thee, that thou +mayest make known unto me what I shall do.” Was +ever a king in such a plight? Who would have thought, +when Samuel and Saul first came together, and Saul +listened so respectfully to the prophet counselling him +concerning the kingdom, that their last meeting should +be like this? In all Saul’s statement there is no word +that carries such a load of meaning and of despair as +this—“God is departed from me.” It is the token of +universal confusion and calamity. And Saul felt it, and +as no one understood these things like Samuel, he had +sought Samuel to counsel his wayward son, to tell him +what to do.</p> + +<p>It is not every sinner that makes the discovery in +this life what awful results follow when God is departed +<span class="pagenum"><a name="Page_411" id="Page_411">[411]</a></span> +from him. But if the discovery does not dawn on one +in this life, it will come on him with overwhelming +force in the life to come. Men little think what they +are preparing for themselves when they say to God, +“Depart from us, for we desire not the knowledge +of Thy ways.” The service of God is irksome; the +restraints of God’s law are distressing; they like a +free life, freedom to please themselves. And so they +part company with God. The form of Divine service +may be kept up or it may not: but God is not their +God, and God’s will is not their rule. They have left +God’s ways, they have followed their own. And when +conscience has sometimes given them a twinge, when +God has reminded them by the silent monitor of His +claims, their answer has been, Let us alone, what +have we to do with Thee? Depart from us, leave us +in peace. Ah! how little have you considered that the +most awful thing that could happen to you is just for +God to depart from you! If we could conceive the +earth a sensitive being, and somehow to get a dislike +for the sun, and to pray the sun to depart from her, +how awful would be the fulfilment! Losing all the +genial influences that brighten her surface, that cover +her face with beauty and enrich her soil with abundance, +all the foul and slimy creatures of darkness would creep +out, all the noxious influences of dissolution and death +would riot in their terrible freedom! And is not this +but a poor faint picture of man forsaken by God! O +sinner, if ever thy wish should be fulfilled, how wilt +thou curse the day in which thou didst utter it! When +vile lusts rise to uncontrollable authority—when those +whom you love turn hopelessly wicked, when you find +yourselves joyless, helpless, hopeless, when you try +to repent and cannot repent, when you try to pray and +<span class="pagenum"><a name="Page_412" id="Page_412">[412]</a></span> +cannot pray, when you try to be pure and cannot be +pure—what a terrible calamity you will then feel it +that God is departed from you! Trifle not, O man, +with thy relation to God; and let not thy history be +such that it shall have to be written in the words of +the prophet—“But they rebelled and vexed His Holy +Spirit; therefore He was turned to be their enemy and +He fought against them” (Isaiah lxiii. 10).</p> + +<p>There was no comfort for Saul in Samuel’s reply, +but much the contrary. Why should he have asked +advice of the Lord’s servant, when he owned that he +was forsaken by the Lord Himself? What could the +servant do for him if the Master was become his +enemy? What can a priest or a minister do for any +man if God has turned His face away from him? Can +he make God deny Himself, and become favourable to +one who has scorned or sinned away His Holy Spirit? +Saul was experiencing no more than he had just reason +to expect since that fatal day when he had first deliberately +set up his own will above God’s will in the affair +of Amalek. In the course which he began then, he +had persistently continued, and God was now just +executing the threatenings which Saul had braved. +And next day would witness the last of his sad history. +The Lord would deliver Israel into the hands of the +Philistines; in the collision of the armies he and his +sons would be slain; disaster to his arms, death to +himself, and destruction to his dynasty would all come +together on that miserable day.</p> + +<p>It is no wonder that Saul was utterly prostrated: “He +fell straightway all along on the earth, and was sore +afraid, because of the words of Samuel; and there was +no strength in him; for he had eaten no bread all the +day, nor all the night.” He could not have expected +<span class="pagenum"><a name="Page_413" id="Page_413">[413]</a></span> +that the interview with Samuel would be a pleasant +one, but he never imagined that it would announce +such awful calamities. Have you not known sometimes +the terrible sensation when you had heard there +was something wrong with some of your friends, and +on going to inquire, discovered that the calamity was +infinitely worse than you had ever dreamt of? A +momentary paralysis comes over one; you are stunned +and made helpless by the tidings. We may even be +tempted to think that surely Samuel was too hard on +Saul; might he not have tempered his awful message +by some qualifying word of hope and mercy? The +answer is, Samuel spoke the truth, the whole truth, +and nothing but the truth. We are all prone to the +thought that when evil men get their doom there will +surely be something to modify or mitigate its rigour. +Samuel’s words to Saul indicate no such relaxation. +Moral law will vindicate itself as natural law vindicates +itself—“Whatsoever a man soweth, that shall he also +reap.”</p> + +<p>The last incident in the chapter is interesting and +pleasing. We might have thought that such a calling +as that followed by the witch of Endor would have +destroyed all the humanities in her nature; that she +would have looked on the king’s distress with a cold, +stoical eye, and that her only concern would be to +obtain for herself a fee adapted to the occasion. But +she shows much of the woman left in her after all. +When she rehearses her service, and the peril of her +life at which it has been rendered, to prepare the way +for her asking a favour, the favour which she does ask is +not for herself at all,—it is on Saul’s own behalf, that +she might be permitted the honour of preparing for +him a meal. Saul’s mind is too much occupied and too +<span class="pagenum"><a name="Page_414" id="Page_414">[414]</a></span> +much agitated to care for anything of the kind. Still +prostrate on the ground he says, “I will not eat.” +Men overwhelmed by calamity hate to eat, they are +too excited to experience hunger. It was only when +his servants, thinking how much he had gone through +already, how much more he had to go through on the +morrow, and how utterly unfit his exhausted body was +for the strain—it was then only that he yielded to the +request of the woman. And the woman showed that, +for all her sinister business, she was equal to the +occasion of entertaining a king. The “fat calf in the +house” corresponded to the “fatted calf” in the parable +of the prodigal son. It was not the custom even in +families of the richer class to eat meat at ordinary +meals; it was reserved for feasts and extraordinary +occasions; and in order to be ready for any emergency +a calf was kept close to the house, whose flesh, from +the delicate way in which it was reared and fed, was +tender enough to be served even at so hasty a meal. +With cakes of unleavened bread, this dish could be +presented very rapidly, and, unlike the hasty meals +which are common among us, was really a more substantial +and nourishing entertainment than ordinary. +It is touching to mark these traces of womanly feeling +in this unhappy being, reminding us of the redeeming +features of Rahab the harlot. What effect the whole +transaction had on the woman we are not told, and it +would be vain to conjecture.</p> + +<p>And now Saul retraces his dark and dreary way +southward to the heights of Gilboa. We can hardly +exaggerate his miserable condition. He had much to +think of, and he would have needed a clear, unclouded +mind. We can think of him only as miserably distracted, +and unable to let his mind settle on anything. +<span class="pagenum"><a name="Page_415" id="Page_415">[415]</a></span> +It would have needed his utmost resources to arrange +for the battle of to-morrow, a battle in which he knew +that defeat was coming, but which he might endeavour, +nevertheless, to make as little disastrous as possible. +Moreover, he knew it was to be the last day of his +life, and troubled thoughts could not but steal in on +him as to what should happen when he stood before +God. No doubt, too, there were many sad thoughts +about his sons, who were to be involved in the same +fate as himself. Was there no way of saving any of +them? The arrangement of his temporal effects, too, +would claim attention, for, restless and excitable as he +had been, it was not likely that his private affairs would +be in very good order. Anon his thoughts might wander +back to his first interview with Samuel, and bitter remorse +would send its pang through him as he thought +how differently he might have left the kingdom if he +had faithfully followed the counsels of the prophet. +Possibly amid all these gloomy thoughts one thought +of a brighter order might steal into his mind—how +thoroughly David, who would come to the throne after +him, would retrieve his errors and restore prosperity, +and make the kingdom what it had never been under +him, a model kingdom, worthy to shadow forth the +glories of Messiah’s coming reign. Poor distracted +man, he was little fitted either to fight a battle with the +Philistines or to encounter the last enemy on his own +account. What a lesson to be prepared beforehand! +On a deathbed, especially a sudden one, distractions can +hardly fail to visit us—this thing and the other thing +needing to be arranged and thought of. Happy they +who at such a moment can say, “I am now ready to +depart.” “Into Thy hands I commend my spirit, for +Thou hast redeemed me, O Lord God of truth.”</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_416" id="Page_416">[416]</a></span></p> + +<h2><a name="CHAPTER_XXXV" id="CHAPTER_XXXV"></a>CHAPTER XXXV.</h2> + +<h3>DAVID AT ZIKLAG.</h3> + +<h4><span class="smcap">1 Samuel</span> xxx.</h4> + +<p>After David had received from King Achish the +appointment of captain of his body guard, he +had with his troops accompanied the Philistine army, +passing along the maritime plain to the very end of +their journey—to the spot selected for battle, close to +“the fountain which is in Jezreel.” It seems to have +been only after the whole Philistine host were ranged +in battle array that the presence of David and his men, +who remained in the rear to protect the king, arrested +the attention of the lords of the Philistines, and on their +remonstrance they were sent away. It is probable that +David’s return to Ziklag, and the expedition in which +he had to engage to recover his wives and his property, +took place at or about the very time when Saul made +his journey to Endor, and when the fatal battle of +Gilboa was raging. We have seen that though David +never, like Saul, threw off the authority of God, he had +been following ways of his own, ways of deceit and +unfaithfulness. He too had been exposing himself to +the displeasure of God, and on him, as on Saul, some +retribution behoved to fall. But in the two cases we +see the difference between judgment and chastisement. +In the case of Saul it was judgment that came down; +his life and his career were terminated avowedly as +<span class="pagenum"><a name="Page_417" id="Page_417">[417]</a></span> +the punishment of his offence. In the case of David +the rod was lifted to correct, not to destroy; to bring +him back, not to drive him for ever away; to fit him +for service, not to cut him asunder, or appoint him +his portion with the hypocrites. There is every reason +to believe that the awful disaster that befell David on +his return to Ziklag was the means of restoring him to +a trustful and truthful frame.</p> + +<p>It appears from the chapter now before us that, in +the absence of David and his troop, severe reprisals +had been taken by the Amalekites for the defeat and +utter destruction which they had lately inflicted on +a portion of their tribe. We must remember that the +Amalekites were a widely dispersed people, consisting +of many tribes, each living separately from the rest, +but so related that in any emergency they would readily +come to one another’s help. News of the extermination +of the tribes whom David had attacked, and whom +he had utterly destroyed lest any of them should bring +word to Achish of his real employment, had been +brought to their neighbours; and these neighbours +determined to take revenge for the slaughter of their +kinsmen. The opportunity of David’s absence was +taken for invading Ziklag, for which purpose a large +and well-equipped expedition had been got together; +and as they met with no opposition, they carried everything +before them. Happily, however, as they found +no enemies they did not draw the sword; they counted +it better policy to carry off all that could be transported, +so as to make use of the goods, and sell the women and +children into slavery, and as they had a great multitude +of beasts of burden with them (ver. 17) there could +be no difficulty in carrying out this plan. It seems +very strange that David should have left Ziklag +<span class="pagenum"><a name="Page_418" id="Page_418">[418]</a></span> +apparently without the protection of a single soldier; +but what seems to us folly had all the effect of consummate +wisdom in the end; the passions of the +Amalekites were not excited by opposition or by bloodshed; +their destructive propensities were satisfied with +destroying the town of Ziklag, and every person and +thing that could be removed was carried away unhurt. +But for days to come David could not know that their +expedition had been conducted in this unusually peaceful +way; his imagination and his fears would picture +far darker scenes.</p> + +<p>It must have been an awful moment to David—hardly +less so than to Saul when he saw the host of +the Philistines near Jezreel—to reach what had been +recently so peaceful a home and find it a mass of +smoking ruins. If he had been disposed to congratulate +himself on the success of the policy which had dictated +his escape from the land of Judah, and his settling +at Ziklag under protection of King Achish, how in one +moment must the rottenness of the whole plan have +flashed upon him, and how awed must he have been +at the proof now so clearly afforded that the whole +arrangement had been frowned on by the God of +heaven! What an agony of suspense and distress he +must have been in till more definite news could be +obtained; and what a burst of despair must have been +heard through the camp when it became known to his +followers that the worst that could be conceived had +happened—that their houses were all destroyed, their +property seized, and their wives and children carried +off, to be disgraced, or sold, or butchered, as might suit +the fancy of their masters! And then, that remorseless +massacre that they had lately inflicted on the kinsmen +of their invaders, how likely it would be to exasperate +<span class="pagenum"><a name="Page_419" id="Page_419">[419]</a></span> +their passions against them! What mercy would they +show whose neighbours had received no mercy? What +a dreadful fate would these helpless women and children +be now experiencing!</p> + +<p>It was probably one of the bitterest of the many +bitter hours that David ever spent. First there was the +natural feeling of disappointment, after a long and weary +march, when the comforts of home had been so eagerly +looked forward to, and each man seemed already in the +embrace of his family, to find home utterly obliterated, +and its place marked by blackened ruins. Then there +was the far more intense pang to every affectionate +heart, caused by the carrying off of the members of their +families; this, it appears, was the predominant feeling +of the camp: “the soul of the people was grieved, +every man for his sons and for his daughters.” And +somehow David was the person blamed, partly perhaps +through that hasty but unjust feeling that blames the +leader of an expedition for all the mishaps attending +it, and partly also, it may be, because Ziklag had been +left utterly undefended. “What business had he to +march us all at the heels of these uncircumcised Philistines, +as if we ought to make common cause with them, +only to march us back again just as we came, to gain +nothing there and to lose everything here!” To all +this was added a further element of excitement: it was +not merely calamities known and seen that worked in +the minds of the people; the gloom of dreaded but +uncertain horrors helped to excite them still more. +Imagination would quickly supply the place of evidence +in picturing the situation of their wives and children. +The feelings of the troops were so fearfully excited +against David that they spoke of stoning him. The very +men that had lately approached him with the beautiful +<span class="pagenum"><a name="Page_420" id="Page_420">[420]</a></span> +salutation, “Peace, peace be to thee, and peace be to +thine helpers, for thy God helpeth thee,” now spoke +of stoning him. How like the spirit and the conduct +of their descendants a thousand years later, shouting +at one time, “Hosanna to the Son of David,” and but +a few days after, “Crucify Him, crucify Him.” The +state of David’s feelings must have been all the more +terrible for the uneasy conscience he had in the matter, +for he had too much cause to feel that the dissembling +policy which he had been pursuing had caused another +massacre, more frightful than that of the priests after +his visit to Nob.</p> + +<p>It is probable that at this awful moment the mind of +David was visited by a blessed influence from above. +The wail of woe that spread through his camp, and the +dismal ruins that covered the site of his recent home, +seem to have spoken to him in that tone of rebuke which +the words of the prophet afterwards conveyed, “Thou +art the man!” Under great excitement the mind works +with great rapidity, and passes almost with the speed +of lightning from one mood to another. It is quite +possible that under the same electric shock, as we may +call it, that brought David to a sense of his sin he +was guided back to his former confidence in the mercy +and grace of his covenant God. In one instant, we +may believe, the miserable hollowness of all those +carnal devices in which he had been trusting would +flash upon his mind, and God—his own loving +Father and covenant God—would appear waiting to be +gracious and longing for his return. And now the +prodigal son is in his Father’s arms, weeping, sobbing, +confessing, but at the same time feeling the luxury +of forgiveness, rejoicing, trusting and delighting in +His protection and blessing.</p> + +<p><span class="pagenum"><a name="Page_421" id="Page_421">[421]</a></span> +It may indeed be objected that we are proceeding +too much on mere imagination in supposing that +David’s return to a condition of holy trust in God was +effected in this rapid way. The view may be wrong, +and we do not insist on it. What we found on is +the very short interval between his last act of dissimulation +in professing to desire to accompany Achish to +battle, and his manifest restoration to the spirit of +trust, evinced in the words, applied to him when the +people spoke of stoning him, “But David strengthened +himself in the Lord his God” (ver. 6). These words +show that he has got back to the true track at last, +and from that moment prosperity returns. What a +blessed thing it was for him that in that hour of +utmost need he was able to derive strength from the +thought of God,—able to think of the Most High as +watching him with interest, and still ready to deliver +him!</p> + +<p>It was a somewhat similar incident, though not +preceded by any such previous backsliding—a similar +manifestation of the magical power of trust—that took +place in the life of a more modern David, one who in +serving God and doing good to man had to encounter +a life of wandering, privation, and danger seldom +surpassed—the African missionary and explorer, +David Livingstone. In the course of his great journey +from St. Paul de Loanda on the west coast of Africa +to Quilimane on the east, he had to encounter many +an angry and greedy tribe, whom he was too poor +to be able to pacify by the ordinary method of +valuable presents. On one occasion, in the fork at the +confluence of the river Loangwa and the river Zambesi, +he found one of those hostile tribes. It was necessary +for him to have canoes to cross—they would lend him +<span class="pagenum"><a name="Page_422" id="Page_422">[422]</a></span> +only one. In other respects they showed an attitude +of hostility, and the appearances all pointed to a furious +attack the following day. Livingstone was troubled +at the prospect,—not that he was afraid to die, but +because it seemed as if all his discoveries in Africa +would be lost, and his sanguine hopes for planting +commerce and Christianity among its benighted and +teeming tribes knocked on the head. But he remembered +the words of the Lord Jesus Christ, “Go ye +therefore into all the world, and preach the gospel unto +every creature, and lo, I am with you alway, even unto +the end of the world.” On this promise he rested, and +steadied his fluttering heart. “It is the word of a +gentleman,” he said, “the word of one of the most +perfect honour. I will not try, as I once thought, to +escape by night, but I will wait till to-morrow, and +leave before them all. Should such a man as I be +afraid? I will take my observations for longitude tonight, +though it should be my last. My mind is now +quite at rest, thank God.” He waited as he had said, +and next morning, though the arrangements of the +natives still betokened battle, he and his men were +allowed to cross the river in successive detachments, +without molestation, he himself waiting to the last, and +not a hair of their heads being hurt. It was a fine +instance of a believing Christian strengthening himself +in his God. When faith is genuine, and the habit +of exercising it is active, it can remove mountains.</p> + +<p>The first result of the restored feeling of trust in +David was his giving honour to God’s appointed +ordinance by asking counsel of Him, through Abiathar +the priest, as to the course he should follow. It is the +first time we read of him doing so since he left his own +country. At first one wonders how he could have +<span class="pagenum"><a name="Page_423" id="Page_423">[423]</a></span> +discontinued so precious a means of ascertaining the +will of God and the path of duty. But the truth is, +when a man is left to himself he cares for no advice +or direction but his own inclination. He is not +desirous to be led; he wishes only to go comfortably. +Indifference to God’s guidance explains much neglect +of prayer.</p> + +<p>David has now made his application, and he has got +a clear and decided answer. He can feel now that he +is treading on solid ground. How much happier he +must have been than when driving hither and thither, +scheming and dissembling, and floundering from one +device of carnal wisdom to another! As for his people, +he can think of them now with far more tranquillity; +have they not been all along in God’s keeping, and is it +not true that He that keepeth Israel neither slumbers +nor sleeps?</p> + +<p>We need not dwell at great length on the incidents +that immediately followed. No events could have fallen +out more favourably. One-third of his troops was +indeed so exhausted that they had to be left at the +brook Besor. With the other four hundred he set +out in search of the foe. The special providence of +God, so clearly and frequently displayed on this +occasion, provided a guide for David in the person of +an Egyptian slave, who, having fallen sick, had been +abandoned by his master, and had been three days and +nights without meat or drink. Careful treatment having +resuscitated this young man, and a solemn assurance +having been given him that he would neither be killed +nor given back to his master (the latter alternative +seems to have been as terrible as the other), he conducts +them without loss of time to the camp of the +Amalekites. Each day’s journey brought them nearer +<span class="pagenum"><a name="Page_424" id="Page_424">[424]</a></span> +and nearer to the great wilderness where, some five or +six hundred years before, their fathers had encountered +Amalek at Rephidim, and had gained a great victory +over them, after not a few fluctuations, through the +uplifted arms of Moses, the token of reliance on the +strength of God. Through the same good hand on +David, the Amalekites, surprised in the midst of a time +of careless and uproarious festivity, were completely +routed, and all but destroyed. Every article they had +stolen, and every woman and child they had carried +off, were recovered unhurt. Such a deliverance was +beyond expectation. When the Lord turned again the +captivity of Ziklag, they were like men that dream.</p> + +<p>The happy change of circumstances was signalized +by David by two memorable acts, the one an act of +justice, the other an act of generosity. The act of +justice was his interfering to repress the selfishness of +the part of his troops who were engaged in the fight +with Amalek, some of whom wished to exclude the +disabled portion, who had to remain at the brook Besor, +from sharing the spoil. The objectors are called “the +wicked men and the men of Belial.” It is a significant +circumstance that David had been unable to inspire +all his followers with his own spirit—that even at the +end of his residence in Ziklag there were wicked men +and men of Belial among them. No doubt these were +the very men that had been loudest in their complaints +against David, and had spoken of stoning him when +they came to know of the calamity at Ziklag. Complaining +men are generally selfish men. They objected +to David’s proposal to share the spoil with the whole +body of his followers. Their proposal was especially +displeasing to David at a time when God had given +them such tokens of undeserved goodness. It was of +<span class="pagenum"><a name="Page_425" id="Page_425">[425]</a></span> +the same sort as the act of the unforgiving servant in +the parable, who, though forgiven his ten thousand +talents, came down with unmitigated ferocity on the +fellow-servant that owed him an hundred pence.</p> + +<p>The act of generosity was his distribution over the +cities in the neighbourhood of the spoil which he had +taken from the Amalekites. If he had been of a selfish +nature he might have kept it all for himself and his +people. But it was “the spoil of the enemies of the +Lord.” It was David’s desire to recognise God in +connection with this spoil, both to show that he had +not made his onslaught on the Amalekites for personal +ends, and to acknowledge, in royal style, the goodness +which God had shown him. That it was an act of +policy as well as a recognition of God may be readily +acknowledged. Undoubtedly David was desirous to +gain the favourable regard of his neighbours, as a help +toward his recognition when the throne of Israel should +become empty. But we may surely admit this, and +yet recognise in his actions on this occasion the +generosity as well as the godliness of his nature. He +was one of those men to whom it is more blessed to +give than to receive, and who are never so happy themselves +as when they are making others happy. The +Bethel mentioned in ver. 27 as first among the places +benefited can hardly be the place ordinarily known by +that name, which was far distant from Ziklag, but some +other Bethel much nearer the southern border of the +land. The most northerly of the places specified of +whose situation we are assured was Hebron, itself well +to the south of Judah, and soon to become the capital +where David reigned. The large number of places that +shared his bounty was a proof of the royal liberality +with which it was spread abroad.</p> + +<p><span class="pagenum"><a name="Page_426" id="Page_426">[426]</a></span> +And in this bounty, this royal profusion of gifts, +we may surely recognise a fit type of “great David’s +greater Son.” How clearly it appeared from the very +first that the spirit of Jesus Christ exemplified His own +maxim which we have just quoted, “It is more blessed +to give than to receive.” Once only, and that in His infancy, +when the wise men laid at His feet their myrrh, +frankincense, and gold, do we read of anything like a +lavish contribution of the gifts of earth being given to +Him. But follow Him through the whole course of His +earthly life and ministry, and see how just was the +image of Malachi that compared Him to the sun—“the +Sun of Righteousness with healing in His wings.” +What a gloriously diffusive nature He had, dropping +gifts of fabulous price in every direction without money +and without price! “Jesus went about in all Galilee” +(it was now the turn of the north to enjoy the benefit), +“teaching in their synagogues, and preaching the gospel +of the kingdom, and healing all manner of diseases and +all manner of sickness among the people.” Listen to +the opening words of the Sermon on the Mount; what +a dropping of honey as from the honeycomb we have +in those beatitudes, which so wonderfully commend the +precious virtues to which they are attached! Follow +Jesus through any part of His earthly career, and you +find the same spirit of royal liberality. Stand by Him +even in the last hour of His mortal life, and count His +deeds of kindness. See how He heals the ear of +Malchus, though He healed no wounds of His own. +Listen to Him deprecating the tears of the weeping +women, and turning their attention to evils among +themselves that had more need to be wept for. Hear +the tender tones of His prayer, “Father, forgive them, +for they know not what they do.” Observe the gracious +<span class="pagenum"><a name="Page_427" id="Page_427">[427]</a></span> +look He casts on the thief beside Him in answer to his +prayer—“Verily I say unto thee, this day shalt thou +be with Me in Paradise.” Mark how affectionately He +provides for His mother. See Him after His resurrection +saying to the weeping Mary, Woman, why weepest +thou? Count that multitude of fishes which He has +brought to the nets of His disciples, in token of the +riches of spiritual success with which they are to be +blessed. And mark, on the day of Pentecost, how +richly from His throne in glory He sheds down the +Holy Spirit, and quickens thousands together with the +breath of spiritual life. “Thou hast ascended on high, +Thou hast led captivity captive, Thou hast received +gifts for men; yea, for the rebellious also, that the Lord +God might dwell among them.”</p> + +<p>It is a most blessed and salutary thing for you all to +cherish the thought of the royal munificence of Christ. +Think of the kindest and most lavish giver you ever +knew, and think how Christ surpasses him in this +very grace as far as the heavens are above the earth. +What encouragement does this give you to trust in +Him! What a sin it shows you to commit when you +turn away from Him! But remember, too, that Jesus +Christ is the image of the invisible God. Remember +that He came to reveal the Father. Perhaps we are +more disposed to doubt the royal munificence of the +Father than that of the Son. But how unreasonable +is this! Was not Jesus Christ Himself, with all the +glorious fulness contained in him, the gift of God—His +unspeakable gift? And in every act of generosity done +by Christ have we not just an exhibition of the Father’s +heart? Sometimes we think hardly of God’s generosity +in connection with His decree of election. Leave that +alone; it is one of the deep things of God; remember +<span class="pagenum"><a name="Page_428" id="Page_428">[428]</a></span> +that every soul brought to Christ is the fruit of God’s +unmerited love and infinite grace; and remember too +what a vast company the redeemed are, when in the +Apocalyptic vision, an early section of them—those +that came out of “the great tribulation”—formed a +great multitude that no man could number. Sometimes +we think that God is not generous when He takes away +very precious comforts, and even the most cherished +treasures of our hearts and our homes. But that is +love in disguise; “What I do thou knowest not now, +but thou shalt know hereafter.” And sometimes we +think that He is not generous when He is slow to +answer our prayers. But He designs only to encourage +us to perseverance, and to increase and finally all +the more reward our faith. Yes, truly, whatever +anomalies Providence may present, and they are many; +whatever seeming contradictions we may encounter to +the doctrine of the exceeding riches of the grace of +God, let us ascribe all that to our imperfect vision and +our imperfect understanding. Let us correct all such +narrow impressions at the cross of Christ. Let us +reason, like the Apostle: “He that spared not His own +Son, but delivered Him up for us all, how shall He not +with Him also freely give us all things?” And let us +feel assured that when at last God’s ways and dealings +even with this wayward world are made plain, the one +conclusion which they will go to establish for evermore +is—that <span class="smcap">God is Love</span>.</p> + +<hr /> + +<p><span class="pagenum"><a name="Page_429" id="Page_429">[429]</a></span></p> + +<h2><a name="CHAPTER_XXXVI" id="CHAPTER_XXXVI"></a>CHAPTER XXXVI.</h2> + +<h3>THE DEATH OF SAUL.</h3> + +<h4><span class="smcap">1 Samuel</span> xxxi.</h4> + +<p>The plain of Esdraelon, where the battle between +Saul and the Philistines was fought, has been +celebrated for many a deadly encounter, from the very +earliest period of history. Monuments of Egypt lately +deciphered make it very plain that long before the +country was possessed by the Israelites the plain had experienced +the shock of contending armies. The records +of the reign of Thotmes III., who has sometimes been +called the Alexander the Great of Egypt, bear testimony +to a decisive fight in his time near Megiddo, and enumerate +the names of many towns in the neighbourhood, +most of which occur in Bible history, of which the spoil +was carried to Egypt and placed in the temples of the +Egyptian gods. Here, too, it was afterwards that Barak +encountered the Canaanites, and Gideon the Midianites +and Amalekites; here “Jehu smote all that remained +of the house of Ahab in Jezreel, and all his great men, +and his familiar friends, and his priests, until he left +none remaining;” here Josiah was slain in his great +battle with the Egyptians; here was the great lamentation +after Josiah’s death, celebrated by Zechariah, “the +mourning of Hadad-Rimmon in the valley of Megiddo;” +in short, in the words of Dr. Clarke, “Esdraelon +<span class="pagenum"><a name="Page_430" id="Page_430">[430]</a></span> +has been the chosen place of encampment in every great +contest carried on in the country, until the disastrous +march of Napoleon Bonaparte from Egypt into Syria. +Jews, Gentiles, Saracens, Crusaders, Egyptians, Persians, +Druses, Turks, Arabs, and French, warriors out +of every nation which is under heaven, have pitched +their tents upon the plains of Esdraelon, and have +beheld their banners wet with the dews of Tabor and +Hermon.” So late as 1840, when the Pacha of Egypt +had seized upon Syria, he was compelled to abandon +the country when the citadel of Acre, which guards the +entrance of the plain of Esdraelon by sea, was bombarded +and destroyed by the British fleet. It is no +wonder that in the symbolical visions of the Apocalypse, +a town in this plain, Ar-Mageddon, is selected as the +battlefield for the great conflict when the kings of the +whole earth are to be gathered together unto the battle +of the great day of Almighty God. As in the plains +of Belgium, the plains of Lombardy, or the carse of +Stirling, battle after battle has been fought in the space +between Jezreel and Gilboa, to decide who should be +master of the whole adjacent territory.</p> + +<p>The Philistine host are said to have gathered themselves +together and pitched in Shunem (chap. xxviii. 4), +and afterwards to have gathered all their hosts to +Aphek, and pitched by the fountain which is in Jezreel +(xxix. 1). That is to say, they advanced from a westward +to a northward position, which last they occupied +before the battle. Saul appears from the beginning to +have arranged his troops on the northern slopes of +Mount Gilboa, and to have remained in that position +during the battle. It was an excellent position for +fighting, but very unfavourable for a retreat. Apparently +the Philistines began the battle by moving southwards +<span class="pagenum"><a name="Page_431" id="Page_431">[431]</a></span> +across the plain till they reached the foot of +Gilboa, where the tug of war began. Notwithstanding +the favourable position of the Hebrews, they were +completely defeated. The archers appear to have done +deadly execution; as they advanced nearer to the host +of Israel, the latter would move backward to get out of +range; while the Philistines, gaining confidence, would +press them more and more, till the orderly retreat +became a terrible rout. So utterly routed was the +Israelite army that they do not appear to have tried a +single rally, which, as they had to retreat over Mount +Gilboa, it would have been so natural for them to do. +Panic and consternation seem to have seized them very +early in the battle; that they would be defeated was +probably a foregone conclusion, but the attitude of a +retreating army seems to have been assumed more +quickly and suddenly than could have been supposed. +If the Philistine army, seeing the early confusion of the +Israelites, had the courage to pour themselves along +the valleys on each side of Gilboa, no way of retreat +would be left to their enemy except over the top of the +hill. And when that was reached, and the Israelites +began to descend, the arrows of the pursuing Philistines +would fall on them with more deadly effect than ever, +and the slaughter would be tremendous.</p> + +<p>Saul seems never to have been deficient in personal +courage, and in the course of the battle he and his staff +were evidently in the very thickest of the fight. “The +Philistines followed hard upon Saul and upon his sons; +and the Philistines slew Jonathan, and Abinadab, and +Melchi-shua, the sons of Saul.” Saul himself was +greatly distressed in his flight by reason of the archers. +Finding himself wounded, and being provided with +neither chariot nor other means of escape, a horror +<span class="pagenum"><a name="Page_432" id="Page_432">[432]</a></span> +seized him that if once the enemy got possession of +him alive they would subject him to some nameless +mutilation or horrible humiliation too terrible to be +thought of. Hence his request to his armour-bearer +to fall on him. When the armour-bearer refused, he +took a sword from him and killed himself.</p> + +<p>It may readily be allowed that to one not ruled +habitually by regard to the will of God this was the +wisest course to follow. If the Philistine treatment of +captive kings resembled the Assyrian, death was far +rather to be chosen than life. When we find on +Assyrian monuments such frightful pictures as those of +kings obliged to carry the heads of their sons in processions, +or themselves pinned to the ground by stakes +driven through their hands and feet, and undergoing +the horrible process of being flayed alive, we need not +wonder at Saul shrinking with horror from what he +might have had to suffer if he had been taken prisoner.</p> + +<p>But what are we to think of the moral aspect of his +act of suicide? That in all ordinary cases suicide is a +daring sin, who can deny? God has not given to man +the disposal of his life in such a sense. It is a daring +thing for man to close his day of grace sooner than +God would have closed it. It is a reckless thing to +rush into the presence of his Maker before His Maker +has called him to appear. It is a presumptuous thing +to calculate on bettering his condition by plunging into +an untried eternity. No doubt one must be tender in +judging of men pressed hard by real or imaginary terrors, +perhaps their reason staggering, their instincts trembling, +and a horror of great darkness obscuring everything. +Yet how often, in his last written words, does +the suicide bear testimony against himself when he hopes +that God will forgive him, and beseeches his friends to +<span class="pagenum"><a name="Page_433" id="Page_433">[433]</a></span> +forgive him. Does not this show that in his secret +soul he is conscious that he ought to have borne longer, +ought to have quitted himself more like a man, and +suffered every extremity of fortune before quenching +the flame of life within him?</p> + +<p>The truth is, that the suicide of Saul, as of many +another, is an act that cannot be judged by itself, but +must be taken in connection with the course of his +previous life. We have said that to one not habitually +ruled by regard to the will of God, self-destruction at +such a moment was the wisest course. That is to say, +if he merely balanced what <i>appeared</i> to be involved +in terminating his life against what was involved in +the Philistines taking him and torturing him, the former +alternative was by far the more tolerable. But the +question comes up,—if he had not habitually disregarded +the will of God, would he ever have been in that predicament? +The criminality of many an act must be +thrown back on a previous act, out of which it has +arisen. A drunkard in a midnight debauch quarrels +with his father, and plunges a knife into his heart. +When he comes to himself he is absolutely unconscious +of what he has done. He tells you he had no wish +nor desire to injure his father. It was not his proper +self that did it, but his proper self over-mastered, over-thrown, +brutalized by the monster drink. Do you +excuse him on this account? Far from it. You excuse +him of a deliberate design against his father’s life. But +you say the possibility of that deed was involved in +his getting drunk. For a man to get drunk, to deprive +himself for the time of his senses, and expose himself +to an influence that may cause him to commit a most +horrible and unnatural crime, is a fearful sin. Thus +you carry back the criminality of the murder to the +<span class="pagenum"><a name="Page_434" id="Page_434">[434]</a></span> +previous act of getting drunk. So in regard to the +suicide of Saul. The criminality of that act is to be +carried back to the sin of which he was guilty when he +determined to follow his own will instead of the will of +God. It was through that sin that he was brought +into his present position. Had he been dutiful to God +he would never have been in such a dilemma. On the +one hand he never would have been so defeated and +humiliated in battle; and on the other hand he would +have had a trust in the Divine protection even when a +bloody enemy like the Philistines was about to seize +him. It was the true source alike of his public defeat +and of his private despair that he indicated when he +said to Samuel, “God is departed from me;” and +he might have been sure that God would not have +departed from him if he had not first departed from God.</p> + +<p>It is a most important principle of life we thus get +sight of, when we see the bearing that one act of sin +has upon another. It is very seldom indeed that the +consequences of any sin terminate with itself. Sin has +a marvellous power of begetting, of leading you on to +other acts that you did not think of at first, of involving +you in meshes that were then quite out of your view. +And this multiplying process of sin is a course that +may begin very early. Children are warned of it in +the hymn—“He that does one fault at first, and lies to +hide it, makes it two.” A sin needs to be covered, and +another sin is resorted to in order to provide the +covering. Nor is that all. You have a partner in +your sin, and to free yourself you perhaps betray your +partner. That partner may be not only the weaker +vessel, but also by far the heavier sufferer, and yet, in +your wretched selfishness, you deny all share of the +sin, or you leave your partner to be ruined. Alas! +<span class="pagenum"><a name="Page_435" id="Page_435">[435]</a></span> +alas! how terrible are the ways of sin. How difficult +it often is for the sinner to retrace his steps! And +how terrible is the state of mind when one says, I +must commit this sin or that—I have no alternative! +How terrible was Saul’s position when he said, “I +must destroy myself.” Truly sin is a hard, unfeeling +master—“The way of transgressors is hard.” He only +that walketh uprightly walketh surely. “Blessed are +the undefiled in the way, that walk in the law of +the Lord.”</p> + +<p>The terrible nature of the defeat which the Israelites +suffered on this day from the Philistines is apparent +from what is said in the seventh verse—“And when +the men of Israel that were on the other side of the +valley, and they that were beyond Jordan, saw that the +men of Israel fled, and that Saul and his sons were +dead, they forsook their cities and fled; and the +Philistines came and dwelt in them.” The plain of +Esdraelon is interrupted, and in a sense divided into +two, by three hills—Tabor, Gilboa, and Little Hermon. +On the eastern side of these hills the plain is +continued on to the Jordan valley. The effect of the +battle of Gilboa was that all the rich settlements +in that part of the plain had to be forsaken by the +Israelites and given up to the Philistines. More than +that, the Jordan valley ceased to afford the protection +which up to this time it had supplied against enemies +from the west. For the most part, the trans-Jordanic +tribes were exposed to quite a different set of enemies. +It was the Syrians from the north, the Moabites and +the Ammonites from the east, and the Midianites and +Amalekites from the remoter deserts, that were usually +the foes of Reuben, Gad, and Manasseh. But on this +occasion a new foe assailed them. The Philistines +<span class="pagenum"><a name="Page_436" id="Page_436">[436]</a></span> +actually crossed the Jordan, and the rich pastures +of Gilead and Bashan, with the flocks and herds that +swarmed upon them, became the prey of the uncircumcised. +Thus the terror of the Philistines, hitherto +confined to the western portion of the country, was +spread, with all its attendant horrors, over the length +and breadth of Israel. We get a vivid view of the +state of the country when David was called to take +charge of it. And we get a vivid view of the worse +than embarrassment, the fatal crime, into which +David would have been led if he had remained in +the Philistine camp and taken any part in this +campaign.</p> + +<p>How utterly crushed the Philistines considered the +Israelites to be, and how incapable of striking any +blow in their own defence, is apparent from the +humiliating treatment of the bodies of Saul and his +sons, the details of which are given in this chapter and +in the parallel passage in 1 Chronicles (chap. x.). If +there had been any possibility of the Israelites being +stung into a new effort by the dishonour done to their +king and princes, that dishonour would not have been +so terribly insulting. But there was no such possibility. +The treatment was doubly insulting. Saul’s +head, severed from his body, was put in the temple of +Dagon (1 Chron. x.); his armour was hung up in the +house of Ashtaroth; and his body was fastened to the +wall of Beth-shan. The same treatment seems to have +been bestowed on his three sons. The other part of +the insult arose from the idolatrous spirit in which all +this was done. The tidings of the victory were ordered +to be carried to the house of their idols as well as to +their people (1 Sam. xxxi. 9). The trophies were +displayed in the temples of these idols. The spirit of +<span class="pagenum"><a name="Page_437" id="Page_437">[437]</a></span> +vaunting, which had so roused David against Goliath +because he defied the armies of the living God, appeared +far more offensively than ever. Not only was Israel +defeated, but in the view of the Philistines Israel’s +God as well. Dagon and Ashtaroth had triumphed +over Jehovah. The humiliation suffered in the days +when the ark of God brought such calamities to them +and their gods was now amply avenged. The +image of Dagon was not found lying on its face, all +shattered save the stump, after the heads of Saul and +his sons had been placed in his temple. Yes, and the +nobles at least of the Philistines would boast that the +slaughter of Goliath by David, and the placing of his +head and his armour near Jerusalem—probably in +the holy place of Israel—were amply avenged. Well +was it for David, we may say again, that he had no +share in this terrible battle! Henceforth undoubtedly +there would be no more truce on his part towards the +Philistines. Had they not dishonoured the person of +his king? had they not insulted the dead body of +Jonathan his noble friend? had they not hurled new +defiance against the God of Israel? had they not spread +robbery and devastation over the whole length and +breadth of the country, and turned every happy family +into a group of cowering slaves? Were this people +to be any longer honoured with his friendship? “O +my soul, come not thou into their secret; unto their +assembly, mine honour, be not thou united!”</p> + +<p>The only redeeming incident, in all this painful +narrative, is the spirited enterprise of the men of +Jabesh-gilead, coming to Beth-shan by night, removing +the bodies of Saul and his sons from the wall, and +burying them with all honour at Jabesh. Beth-shan +was a considerable distance from Gilboa, where Saul +<span class="pagenum"><a name="Page_438" id="Page_438">[438]</a></span> +and his sons appear to have fallen; but probably it +was the largest city in the neighbourhood, and therefore +the best adapted to put the remains of the king +and the princes to open shame. Jabesh-gilead was +somewhere on the other side of the Jordan, distant from +Beth-shan several miles. It was highly creditable to +its people that, after a long interval, the remembrance +of Saul’s first exploit, when he relieved them from the +cruel threats of the Ammonites, was still strong enough +to impel them to the gallant deed which secured +honourable burial for the bodies of Saul and his sons. +We are conscious of a reverential feeling rising in our +hearts toward this people as we think of their kindness +to the dead, as if the whole human race were one family, +and a kindness done nearly three thousand years ago +were in some sense a kindness to ourselves.</p> + +<p>That first exploit of Saul’s, rescuing the men of +Jabesh-gilead, seems never to have been surpassed by +any other enterprise of his reign. As we now look +back on the career of Saul, which occupies so large a +portion of this book, we do not find much to interest +or refresh us. He belonged to the order of military +kings. He was not one of those who were devoted to +the intellectual, or the social, or the religious elevation +of his kingdom. His one idea of a king was to rid +his country of its enemies. “He fought,” we are told, +“against all his enemies on every side, against Moab, +and against the children of Ammon, and against Edom, +and against the king of Zobah, and against the Philistines: +and whithersoever he turned himself he vexed +them. And he did valiantly and smote Amalek, and +delivered Israel out of the hands of them that spoiled +them.” That success gave him a good name as king, but +it did not draw much affection to him; and it had more +<span class="pagenum"><a name="Page_439" id="Page_439">[439]</a></span> +effect in ridding the people of evil than in conferring +on them positive good. Royalty bred in Saul what it +bred in most kings of the East, an imperious temper, +a despotic will. Even in his own family he played +the despot. And if he played the despot at home +he did so not less in public. All that we can say in +his favour is, that he did not carry his despotism so +far as many. But his jealous and in so far despotic +temper could not but have had an evil effect on his +people. We cannot suppose that when jealousy was +so deep in his nature David was the only one of his +officers who experienced it. The secession of so many +very able men to David, about the time when he was +with the Philistines, looked as if Saul could not but +be jealous of any man who rose to high military +eminence. That Saul was capable of friendly impulses +is very different from saying that his heart was +warm and winning. The most vital want in him was +the want of godliness. He had little faith in the +nation as God’s nation, God’s heritage. He had little +love for prophets, or for men of faith, or for any +who attached great importance to moral and spiritual +considerations. His persecution of David and his +murder of the priests are deep stains than can never +be erased. And that godless nature of his became +worse as he went on. It is striking that the last +transaction in his reign was a decided failure in +the very department in which he had usually excelled. +He who had gained what eminence he had as a military +king, utterly failed, and involved his people in utter +humiliation, in that very department. His abilities +failed him because God had forsaken him. The Philistines +whom he had so often defeated crushed him in +the end. To him the last act of life was very different +<span class="pagenum"><a name="Page_440" id="Page_440">[440]</a></span> +from that of Samson—Samson conquering in his death; +Saul defeated and disgraced in his.</p> + +<p>Need we again urge the lesson? “Them that +honour Me I will honour; but they that despise Me +shall be lightly esteemed.” You dare not leave <span class="smcap">God</span> +out in your estimate of the forces that bear upon +your life. You dare not give to Him a secondary +place. God must have the first place in your regards. +Are you really honouring Him above all, prizing His +favour, obeying His will, trusting in His word? Are +you even trying, amid many mortifying failures, to +do so? It is not the worst life that numbers many +a failure, many a confession, many a prayer for mercy +and for grace to help in time of need, provided always +your heart is habitually directed to God as the great +end of existence, the Pole Star by which your steps +are habitually to be directed, the Sovereign whose +holy will must be your great rule, the Pattern +whose likeness should be stamped on your hearts, the +God and Father of your Lord Jesus Christ, whose +love, and favour, and blessing are evermore the best +and brightest inheritance for all the children of men.</p> + +<p class="center">END OF VOL. 1.</p> + +<hr /> + +<p class="center">Printed by Hazell, Watson, & Viney, Ld., London and Aylesbury.</p> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Expositor's Bible: The First Book +of Samuel, by W. G. 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