Having emphatically laid down the fundamental fact in the history of Israel, Samuel next proceeds to reason upon it. The reasoning rests on two cla.s.ses of facts: the first, that whenever the people forsook G.o.d they had been brought into trouble; the second, that whenever they repented and cried to G.o.d 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 G.o.d 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 cla.s.ses of facts is to show how directly G.o.d was concerned in what befell the nation. The whole course of their history under the judges had shown that to forsake G.o.d and worship idols was to bring on the nation disaster and misery; to return to G.o.d 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.

Now, what was it that had recently occurred? 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 pa.s.sed 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 G.o.d for their King. You see at the same time how much forbearance G.o.d exercised in allowing Samuel to grant their request. G.o.d 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 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 G.o.d and they shall be My people."

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 G.o.d.

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 G.o.ds. "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 G.o.d; 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."

There is nothing very similar to this in the circ.u.mstances 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 circ.u.mstances 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 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 G.o.d, 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 G.o.d, and abrogating His immutable law? If G.o.d 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 G.o.d,--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 h.e.l.l, 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."

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 G.o.d. The lessons of history had been 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 G.o.d 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 G.o.d 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 G.o.d'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 G.o.d, 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!

Thus it is that in their times of trial G.o.d's people in all ages have been brought to feel their entire dependence 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 G.o.d'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 G.o.d's favour, and that to offend G.o.d is to ruin all!

But now, the humble and contrite spirit having been shown by the people, see how Samuel hastens to comfort and rea.s.sure 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 G.o.d's displeasure, they are a.s.sured 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 G.o.d 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 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 G.o.d, 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."

Samuel, moreover, reminds them that it was not they that had chosen G.o.d; it was G.o.d 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 G.o.d had chosen them and made them His people for great purposes of His own. It was involved in this very choice and purpose of G.o.d 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 G.o.d, to value His favour and seek to do His will, it is G.o.d that has effected the change. And this shows that G.o.d 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."

Once more, in answer to the people's request that he would intercede for them, Samuel is very earnest. "G.o.d 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 G.o.d 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 G.o.d, 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 a.s.surance 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 "G.o.d forbid"!

"I bless G.o.d," said Mr. Flavel, one of the best and sweetest of the old Puritan divines, on the death of his father--"I bless G.o.d for a religious and tender father, who often poured out his soul to G.o.d 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 G.o.d 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 n.o.ble 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 G.o.d 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 G.o.d 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 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. G.o.d 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"?

CHAPTER XVIII.

_SAUL AND SAMUEL AT GILGAL._

1 SAMUEL xiii.

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 _thirty_ 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, '_Saul was a year old_.' The whole verse is omitted in the unrevised Septuagint, but in a later recension the number _thirty_ 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 original ma.n.u.script, 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 G.o.d gave to the people Saul "by the s.p.a.ce 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.

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.

But though Saul was inactive, Jonathan did not 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.

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 att.i.tude 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 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.

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 what G.o.d had done for them at Jabesh-Gilead, not trying to rally their courage by the thought that G.o.d 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.

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 to a repet.i.tion 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 inc.u.mbent on Saul at this time was to show the most complete deference to the will of G.o.d 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 G.o.d. Second, the fact, so solemnly and earnestly urged by Samuel, that, notwithstanding the sin committed by the people in demanding a king, G.o.d was willing to defend and rule His people as of old, _if only they had due regard to Him and His covenant_, should have made Saul doubly careful to act at this crisis in every particular in the most rigid compliance with G.o.d's will. Thirdly, the circ.u.mstance, which he himself had so well emphasized, that the recent victory at Jabesh-Gilead was a victory obtained from G.o.d, should have led him direct to G.o.d, 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. _There_ was G.o.d, ready to come to his help if His help had been properly asked. _There_ 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 G.o.d; he did not act as knowing that 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.

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.

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 G.o.d. 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 circ.u.mstances 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, G.o.d's known and recognized prophet, acting in G.o.d's name and with a view to the obtaining of G.o.d'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, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering."

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.

The real offence of Saul was that he disregarded the absence of G.o.d's prophet and representative, of the man who had all along been the mediator between G.o.d and the king and between G.o.d 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 G.o.d's help, he would not have disregarded an instruction received from G.o.d'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 G.o.d. G.o.d was not a reality to Saul. The thought of G.o.d 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 G.o.d 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 G.o.d. It says, no doubt there is a G.o.d, and He has 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 G.o.d!

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!

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!"

How different would have been the acting of a man that honoured G.o.d and felt that in His favour was life! How solemnized he would have been, how concerned for his own past neglect of G.o.d, and the neglect of his people! The presence of G.o.d'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 G.o.d'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 G.o.d at Gilgal without some a.s.surance 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 G.o.d 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 has been called to be king of Israel, and who has been solemnly warned that G.o.d alone is Israel's defence, and that to offend G.o.d is to court ruin!

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 G.o.d 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 G.o.d's tempest on the way to Gilgal, as they were discomfited before, on the way to Mizpeh. O Saul, distrust of G.o.d 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 G.o.d, 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 G.o.d 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 the Lord hath commanded him to be captain over His people.

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 G.o.d's commandment may be set aside?

These excuses just come to this: It was better for me to offend G.o.d and gain a slight benefit, than it would have been to lose the benefit and please G.o.d. 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 G.o.d, 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 G.o.d. 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?"

Great offence has often been taken at the character here ascribed to the man who was to fill the throne after Saul--"The Lord hath sought Him a man after His own heart." Was David, the adulterer, the traitor, the murderer, a man after G.o.d'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 G.o.d, 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 G.o.d 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 G.o.d, 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 G.o.d; 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, G.o.d's favour is life, and His frown ruin.

CHAPTER XIX.

_JONATHAN'S EXPLOIT AT MICHMASH._

1 SAMUEL xiv. 1-23.

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.

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 circ.u.mstances a feeling of despondency should have fallen on all save the few who walked by faith, need not excite any surprise.

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 Mukmas, still preserved, shows the situation of the place which was then occupied by the garrison of the Philistines. Near to that place, Captain Conder[1] 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."

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."

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 G.o.d. The Israelites could only look on, in helpless inactivity. But just as the youthful spirit of David was afterwards roused in these circ.u.mstances to exertion, so on the present occasion was the youthful 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 uncirc.u.mcised; 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 a.s.semble? 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 G.o.d might favour the enterprise. The G.o.d of their fathers might work for them, and if He did so, there was no restraint with Him 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 sh.o.r.es of Sinai they beheld the horse and his rider cast into the sea?