EXPOSITION
JONATHAN'S DANGER AND DELIVERANCE (1 Samuel 14:36-9).
Let us go down after the Philistines by night. Saul, conscious that he had prevented the victory from being so decisive as it would otherwise have been, proposes to repair his fault, now that the people have taken food, by continuing the pursuit during the night. The people render the same unquestioning obedience as before, but Ahiah gives counsel that they should first ask the approval of God. Let us draw near hither. I.e. to the altar which Saul had just set up. Ahiah may have done this because he disapproved of Saul's project, or because generally God ought to be consulted before undertaking anything of importance. Already the neglect of this had led to no good results (see 1 Samuel 14:19).
1 Samuel 14:37, 1 Samuel 14:38
He answered him not. From this silence Saul concludes that some sin has been committed, and therefore calls together all the chief of the people—literally, "the corner stones" (Judges 20:2)—to inquire who was the guilty person, and wherein he had sinned.
He shall surely die. With despotic violence, without waiting to learn what the offence was, and judging simply by consequences, because he was delayed in following up the pursuit, he takes a solemn oath that the offending person shall be put to death. Thus twice in the same day he was guilty of the sin of rash swearing. The people condemn him by their silence. They had obeyed him with ready devotion; but now they listen in terror to the rash and violent words which condemn to death the young hero by whom God had that day wrought deliverance for them.
1 Samuel 14:40, 1 Samuel 14:41
As God also condemned Saul by his silence, the Urim and Thummim giving no answer, he places himself and Jonathan on one side, and the people on the other, and determines to cast lots. He then prays, Give a perfect lot, or, as in the margin, "Show" (literally, give) "the innocent." This is undoubtedly the meaning of the Hebrew, while the rendering of the text is taken from Kimchi. There are few mistranslations of the A.V. which have not some good Jewish authority for them, as King James's translators were singularly well versed in Jewish literature, while they seem strangely to have neglected the still higher authority of the ancient versions. These generally translate "Give holiness," a phrase equivalent to "Show the truth." The Septuagint and Vulgate add explanations, which, however, throw no light upon the passage.
God do so, etc. Again Saul takes an oath to put Jonathan to death, supposing himself bound by his former words. But he must have been pained beyond measure at the miserable consequences of his rashness, and have bitterly reproached himself for thus twice marring the happiness of the day by unhallowed oaths. Jonathan's trespass, committed unwittingly, required nothing more than a trespass offering for its expiation, nor did the silence of the Urim and Thummim imply any fault in him. The fault lay in Saul having imposed an oath upon the army; that oath had been broken, and a formal expiation must be made. But Saul was by nature a despot, and could endure nothing that seemed even for the moment to stand in his way.
The people said. They had hitherto shown their disapproval of Saul's conduct by their silence; now they decide that Jonathan shall not die, and their decision was right and godly. Saul might feel bound by his rash oath, but the consciences of the people told them that an oath to commit a crime is an oath to be repented of as a sin, and not to be performed as a duty. They do not say, however, God forbid, but "Far be it." The name of the Deity is constantly taken in vain in the A.V. without adding either beauty or energy to the word of God. But even if it did, what right have translators to add energy to the word of God? He hath wrought with God this day. The argument of the people is wise and good. Jonathan's whole conduct on that day proved an especial presence of God with him. It would be morally wrong and an offence against religion to condemn that which God approved, and the people therefore set their oath against the king's oath, and prevail.
Saul went up, etc. Thus, as the final result of his self-will, Saul had to discontinue his pursuit of the Philistines, and their power, though weakened by the overthrow, remained unbroken.
SUMMARY OF SAUL'S WARS, AND ACCOUNT OF HIS FAMILY (1 Samuel 14:47-9).
So Saul took the kingdom. Instead of so the Hebrew has and, rightly; for this is no result or consequence of Saul's victory over the Philistines, but a mere historical introduction to the summary of his wars. The more correct translation would be, "When Saul had taken the kingdom over Israel, he fought," etc. Saul's reign was valiant and full of military glory. He was, in fact, in war all that the people had longed for, and not only. did he gain independence for Israel.. but laid the foundation of the vast empire of David and Solomon. But it is not the purpose of Holy, Scripture to give us the history of all Saul s valiant exploits, but only of his moral probation and failure. Of wars we read more than enough in profane history; here we read of the formation of character, and how a hero in the midst of noble and worthy feats of arms may yet lose something nobler and worthier—the favour of God. On every side. Moab and Ammon were on the east, Edom on the south, Zobah on the northeast, and the Philistines on the west. Zobah lay beyond Damascus, and, from the accounts given in 2 Samuel 8:3-10; 2 Samuel 10:6, must have been a powerful state. He vexed them. The verb is a judicial one, used of punishing the guilty, and might be translated "he chastised them." The Syriac and Vulgate give the real sense—"he was victorious."
He gathered a host. So the Syriac and Vulgate, but the margin is probably the true meaning, "He wrought mightily," or valiantly.
Saul's family and kindred. Three sons only of Saul are here mentioned, apparently those slain at the battle of Mount Gilboa, where, however, Ishui is named Abinadab (1 Samuel 31:2, as also in 1 Chronicles 8:33; 1 Chronicles 9:39). A fourth son, Esh-baal, subsequently called Ishbosheth, is omitted. The daughters, Merab and Michal, are mentioned because of the history in 1 Samuel 18:17-9.
Saul's wife was Ahinoam, the daughter of Ahimaaz. We have noticed on 1 Samuel 14:3 the fondness of the family of Eli for names beginning with Ah, "brother." It does not justify us in concluding that Ahinoam was a descendant of Eli, but she may possibly have been so. Abner, whose name is here given in its strictly proper form, Abiner, was Saul's first cousin, both Kish and Ner being sons of Abiel.
The son of Abiel. There can be little doubt that the right reading is sons, and not son. We thus get an intelligible statement—"And Kish the father of Saul and Ner the father of Abner, were sons of Abiel."
The summary ends with two important particulars respecting Saul's kingdom—the first, that the Philistines were powerful and dangerous enemies to Israel all his days; the second, that in order to carry on the war with them he ever kept around him the nucleus of a standing army. In thus forming a "school of heroes" he raised the whole spirit of the people, and took an essential and necessary step for maintaining Israel's freedom. With much of the despot in him, Saul had grand qualities as a soldier, and for many years admirably fulfilled the primary object for which he was chosen. And while he was thus giving the nation internal security, Samuel was teaching it how to use its growing prosperity, and was raising it in the scale of intellectual worth. If in the time of the judges we have Israel in its boyhood, as in the Sinaitic desert we have it in its infancy, under Saul and Samuel it reached its manhood, and became a powerful, vigorous, and well ordered community, able to maintain its freedom, and with means for its internal development in the schools of the prophets, which ended in making it not merely enlightened itself, but the giver of light to the rest of mankind.
HOMILETICS
Seeking counsel of God and keeping one's word.
The facts are—
1. Saul, following his own impulse, desires to pursue the Philistines during the night, but is restrained by the priest advising to seek counsel of God.
2. No answer coming from God, Saul concludes that sin has been committed, and resolves that the sinner when discovered shall die.
3. A lot being taken, it falls on Jonathan, who admits having tasted honey, and submits to the sentence.
4. Saul, again solemnly consigning his son to death, is confronted by the people, who claim and rescue Jonathan's life on the ground that he was doing God's work that day. Rash impulse was the besetting sin of Saul. Being by Divine arrangement more than a military leader, it was his duty to seek guidance from God in times of uncertainty. Men of cooler judgment doubted whether it was wise to urge on all through the night men who had been worn down by fasting all day, and were scarcely free from their evening meal. The priest evidently saw that Saul's haste and the unexpressed hesitation of the people could be best dealt with by consulting the Urim. The Divine silence at once indicated that something was wrong, and according to precedent it was necessary to ascertain where it lay. The ceremonial wrong was Jonathan's, the moral Saul's. The moral degeneracy of Saul was not only seen in his impulsive neglect of God's counsel, but also in the self-complacent zeal with which he sought out the breach of his own rash command, and in the unnatural harshness of his sentence. People are sometimes better than their rulers, and hence the popular sense of justice demanded that in this instance royal authority and national custom should give way before the manifest will of God. Jonathan must not die, even though a king's word be broken. The three prominent matters of the narrative are seeking counsel, keeping one's word, and safety in God.
I. SEEKING COUNSEL. It is the part of wisdom in life's affairs to seek counsel of God; and although sometimes no counsel is given, its absence is very instructive, and the causes of it are ascertainable. In the case of Saul both duty and privilege demanded a frequent appeal to God. On the occasion before us the need was real, the method was at hand, and response was possible, and a lack of response was itself of value. Our common human relation to God is not unlike that of Israel's king.
1. There is forevery one frequent need of Divine counsel. Life, even under the direction of the clearest reason and purest natural impulses, is not safe; for sin has disturbed the nature of the best of men. It is not always that that which at first seems good and safe turns out in the end to be so. What to do in private, domestic, and public affairs, and what proportion of time and strength to give to various claims, are questions pressing on every conscientious mind. In matters pertaining to religious belief, culture, and enterprise, we each, if life be not stagnant, require more than earthly wisdom. The heart of man is sensible that it is not in him infallibly and safely to "direct his steps," and hence in all lands it instinctively though often in ignorance, cries out for the living God (Proverbs 16:9; Jeremiah 10:23).
2. There is a method at hand. The Urim was not far from Saul. By a study of God's will as seen in his word, his providence, the yearnings of a sanctified heart, and the voice of his peoples we may gain guidance in addition to that private illumination which unquestionably comes in answer to true prayer. No rule can be laid down for individuals. Each day's circumstances must suggest the means we use to ascertain the will of God.
3. There is reason for looking for a response to our seeking. It was a tacit understanding with Saul on the settlement of the kingdom (1 Samuel 9:25-9; 1 Samuel 10:24, 1 Samuel 10:25) that he might count on the guidance of God. Samuel's exhortations and instructions all through proceeded on this assumption. Nor was God's silence on the present occasion contrary to this; for it was of itself a significant indication of the mind of God. Saul knew its meaning. The exhortations to us to "seek the Lord," the distinct promises that he will "hear," the many instances on record in which men sought and followed the Lord, raise an assurance that the seed of Jacob shall not seek his face in vain (Isaiah 19:1). The answer may come in unlooked for forms,—in the clearing of our moral perceptions, the secret bent given to the purified heart, the opening up of courses of action, or a concurrence of events and influences,—but come it will some time if we are sincere and earnest.
4. The absence of response is often accountable. We know why Saul's seeking for counsel was in vain. There are frequent instances in which the silence of God is conspicuous. He was silent when the Psalmist cried unto him to awake (Psalms 35:22-19); when defiled men cried unto him (Isaiah 1:12-23); when amidst the storm men were in fear (Matthew 8:24-40); when in presence of a wounded heart be would not heed captious men (John 8:6, John 8:7); and when questioned by one who had no right to assume a tone of authority (John 19:9). Even though our holiness of life, or at least consistency, be real, and our supposed need be urgent, it is possible that the discipline of faith and patience is the reason for no response.
II. KEEPING ONE'S WORD. Saul felt bound in honour to keep his word, even at the cost of his son's life. He found himself in an awkward position, for it would reveal an irresolution unfavourable to authority if he should overlook his son's deed under a plea of ignorance which any one might make; and, on the other hand, as the people did believe Jonathan's plea, and held him to be the real victor of the day, it would expose Saul's folly and injustice if he should take away so valuable a life. Such was Saul's sense of the importance of keeping his word, that all must be sacrificed to it.
1. There is a fictitious truthfulness. The bare doing as he had said, and merely because he had said it, was Saul's ideal of truthfulness. Here, then, was a vague apprehension of a grand virtue, and a crude presentation of moral obliquity as being identical with it. Truth is a virtue entering into the depths of life; and had Saul been really a man of truth, he would have considered Jonathan's case on its own merits, have honestly admitted the folly and sin of his own rash declaration, and have sacrificed his own repute to the general interests of righteousness. There is much fictitious truthfulness in the world. Some men, by sheer obstinacy of disposition, will do as they say simply because they said it, heedless of the injury it may do. To keep to what one has acknowledged to be binding is supposed to be truthfulness in act, and yet many will be rigorous in the observance of some moral obligations and careless of others. To avoid theft and murder is coincident with deeds of lying and selfishness. A similar fictitious truthfulness is seen in the careful outward observance of days without cherishing the spirit in accordance with them, and in the performance of acts of worship as a substitute for the homage of the soul.
2. Real truthfulness is a quality of extreme importance. Saul confessed this in his zeal for the fictitious; as do all men in their devices to secure an appearance of it, and their instinctive homage to the reality when presented in word or deed. Real truthfulness does not apply merely to correspondence of statement with occurrence. It is another name for reality in thought, feeling, life; and it applies to our relation both to man and God. The conformity of our nature with what is befitting a creature of the Holy One is the real truthfulness. Hence, nothing enters the New Jerusalem that "maketh a lie." Hence, regeneration is a renewal "in the image of him" who created us. Hence, also, in so far as we are like unto him who is "the Truths" all our relations to men are pure, lovely, honest—the natural outcome of "truth in the inward parts." This quality is essential to the most perfect social confidence; for it renders fraud, deceit, selfishness, dissimulation, distrust impossible, and the reverse virtues real, whenever it is dominant in human nature. Attention to this in education is supremely important.
III. SAFETY IN GOD. Jonathan's life was safe in God's care in spite of zeal for a fictitious regard for truth on the part of his father. The voice of the people demanding his release was the voice of God, and the honour put on Jonathan during the previous day was evidence to all but the obstinate king of a favour much to be desired. He who had gone forth in the service of the Lord with true, honest heart, and had been shielded in the dangerous enterprise, was not forsaken by his God when now the rashness of man encompassed his life with peril. Thus, the custom of Eastern rulers keeping their word when once uttered (Judges 11:30-7; Matthew 14:9), personal consistency, and royal authority must give place where God makes manifest his approval. Does not the position of Jonathan lead our thoughts on to our own in a greater day of trial? We are not to be tried by the variable impulse of man or established custom, hut by impartial justice. What God declares shall be done when our day's battle is over will be done in truth. If he acquits us then, who is he that condemneth? His favour will save from a worse calamity than any that threatened Jonathan; and the practical question is how to come into such relation to God that the universal demand of justice shall be for our not perishing. The answer is—"There is no condemnation to them that are in Christ Jesus" (Romans 8:1); "Who shall lay anything to the charge of God's elect? It is God that justifieth" (Romans 8:33).
General lessons:—
1. We are consistent with our privileges when not only our calamities and great affairs, but our ordinary actions, are made subject to Divine guidance (Philippians 4:6).
2. It is especially desirable to seek counsel of God when we are conscious of restlessness and ill-regulated impulse.
3. Faithfulness requires that, a promise or engagement being made, we keep our word even at much personal cost; but when such loss would occur, generosity requires of the gainer that it be not wholly insisted on (Psalms 15:4; LuLuk 6:31; Ephesians 4:32).
4. Truthfulness in character is the opposite of sinfulness, for sin is a practical lie (Genesis 3:1; 1 John 2:4).
5. Our final safety rests not on the past untarnished purity of life (Romans 3:10; 1 John 1:8), but on our being identified with Messiah's life and purpose (John 14:19; Romans 8:35-45).
Gradation in service.
The facts are—
1. Saul's warlike efforts issue in the general discomfiture of his enemies.
2. The domestic relations of Saul are incorporated in the record of facts pertaining to gradual unfolding of the Divine purpose.
3. During all his conflicts with the Philistines Saul shows prudence in strengthening his military position. The section gives a summary of the military operations of Saul's reign and of the success of his efforts, and also places on the page of sacred history the names of the members of his family. Judged by rules applicable to ordinary historical records, the brief reference to his wars may appear to have little or no moral significance, and the allusion to his father, his wife, and children to be merely a matter of Jewish antiquarian interest. But the Bible was composed under the guidance of a higher than human wisdom; and both in what it includes and omits there is a relation to the higher spiritual issues in which the events of Jewish history culminated. There had been given to Saul the opportunity of rendering service to Israel, both by setting them free from the oppression of enemies and by inspiring the nation with a spirit conformable to the great Messianic purpose for which they existed. He failed to enter into the high spiritual aspirations suitable to a ruler of the chosen race, and therefore history simply records the fact that his life was spent in the rendering of the lower kind of service. Repression of the foe was service, but of an inferior type. He missed a chance of doing a more glorious and enduring work.
I. THERE IS A GRADUATED SERVICE POSSIBLE TO MEN. The possibilities of Saul's life when entering on his public career are manifest. They were not realised, though he, using certain natural abilities, succeeded in rendering valuable service as a warrior. Of every human being it may be said, as he enters on life, there is a possibility of conferring few or many, small or great, benefits on his kind. The conditions of rising to the higher grade of service are the possession of appropriate natural abilities and an occasion for employing them. These conditions being given, it rests with his will to rise to the higher level or to be content with the lower. Secular and spiritual are not always good terms to indicate spheres of activity, because every act can and ought to be spiritual in its tone and principle. But for our present purpose we may use the terms in the common acceptation. There are grades of service—
1. In the secular sphere. It may not be easy to construct a scale that shall in detail exhibit the relative value of labour, but there are broad outlines which are always recognised in civilised society. Manual toil is not comparable with mental. That service which relates to the material condition of mankind is inferior to that which bears on the moral. Whatever produces temporary effects is of less value than that which issues in the enduring. There are men who remain all their days on the lowest level, and there have been some who rose from that position to almost, if not quite, the highest in the scale. No man's contribution to the common weal is to be despised, but every man is bound to rise as high as possible in the scale of valuable service.
2. In the spiritual sphere. As in ancient times there were "hewers of wood and drawers of water," subordinate, in the common work of the chosen race, to men of loftier aspiration and more refined occupation, so in the Christian Church there are diversities in gifts and service. Generically all true Christians are equal in privilege of position and in function as witness bearers for Christ. And there is no room for boasting or invidious comparisons, as it is the "grace of God" which worketh all in all. Yet as a matter of fact, arising partly from great diversity in natural capacity and partly from causes in the individual will, there are distinct gradations in kind and value of service rendered, as tested by the strength of principle involved and the enduring character of the effect. There are men who devote time and means only to the preservation of the outward organisations of the Church. Others, nourishing their own piety with care, minister consolation and instruction to the sick and ignorant. Others, again, by a wonderfully holy and beautiful life at home, as well as quiet zeal outside, train souls for Christ, and leave an imperishable impress on the world.
II. The GRADE OF SERVICE ATTAINED TO DEPENDS CHIEFLY ON A WISE USE OF EARLY OPPORTUNITIES. Had Saul cherished the spirit awakened by his converse with Samuel and the subsequent inspiration from God (1 Samuel 9:25-9; 1 Samuel 10:9), and strengthened it by obedience in the hour of trial (1 Samuel 13:13), far nobler service would have been recorded of him than that he made war with the Philistines all the days of his life. His successor David entered on a higher sphere. Of course both in the secular and spiritual spheres natural capacity and education are important determinants, as also the occurrence of favourable opportunities. But, as a rule, the position we occupy depends on our disposition to improve such opportunities as now and then fall to the lot of most persons. Hundreds are "hewers of wood and drawers of water" all their days because in early life they failed to seize the chance of developing their own powers. In science and literature there are men who, when raw youths of meagre education, laid hold of some passing opportunity for self-improvement which opened the way to still higher advantages. In the Church there are and have been noble men who, carefully nourishing the sacred gift of a new spirit and availing themselves of some chance of doing good, rose from obscurity to the distinction of ambassadors for Christ, "whose praise is in all the Churches." There are Sauls and Davids still.
General lessons:—
1. While thankful for being permitted to render the smallest service to the Church and the world, we should "covet earnestly the best gifts" 1 Corinthians 12:31).
2. Youths and persons young in the Christian life should be repressed with the importance of the due improvement of their position.
3. Whenever possible we should look favourably upon any effort to enter on a wider range of usefulness.
4. The standard of service, as to aim, method, and spirit, by which our aspirations should be regulated, is the life of Christ.
HOMILIES BY B. DALE
1 Samuel 14:36, 1 Samuel 14:37. (AJALON.)
Drawing near to God.
Of the fallen house of Eli, one at least, Ahiah (Ahimelech—1 Samuel 21:1), the grandson of Phinehas, appears to have been a faithful servant of God. When the people, having ended their pursuit of the Philistines and satisfied their hunger, rested around their gleaming camp fires, and Saul proposed a nocturnal expedition against the enemy so as "not to leave a man of them, he devoutly and courageously interposed with the words, "Let us draw near hither unto God." He had already witnessed the effects of the king's rashness, feared its further results, and felt that "it was dangerous to undertake anything without asking counsel of God" (see 1 Samuel 14:19). His language is suggestive of—
I. THE EXERCISE OF A RELIGIOUS PEOPLE in prayer. It is—
1. A possibility. For God is "nigh at hand, and not afar off" (Deuteronomy 4:7; Psalms 145:18; Jeremiah 23:23). He has provided a way of access—an altar (Hebrews 13:10), a sacrifice, and a high priest (Hebrews 7:19; Hebrews 10:20-58; Ephesians 2:18). The throne of God is not only a throne of glory and of judgment, but also a throne of grace. "The Lamb is in the midst of the throne."
2. A privilege. What higher privilege or honour can be conferred than to hold intercourse with so glorious a Being? What greater benefit than his fellowship, counsel, and aid? (Psalms 73:28).
3. An obligation, arising out of his relationship to men, and indicated by his word, by conscience, and the deepest needs and impulses of the soul. "Draw nigh to God, and he will draw nigh to you" (James 4:8; Psalms 43:4). "Ye people, pour out your heart before him" (Psalms 62:8).
II. THE VOCATION OF A FAITHFUL MINISTER with respect to this exercise. It is—
1. To bear a fearless testimony concerning it before the people: setting forth the supreme claims of God upon their homage, reminding them of their want, reproving their forgetfulness, and teaching them the good and right way (1 Samuel 12:23).
2. To exhibit a devotional spirit in his intercourse with them. He who exhorts others to pray should be himself a man of prayer, and speak to them by his example as well as by his words. Exhortation to them is often less beneficial than intercession for them. "We will give ourselves continually to prayer" (Acts 6:4).
3. To invite them to sincere union with him in seeking the face of God. "Let us draw near." "Let us pray"—not merely with the lips or in outward form, not regarding iniquity in the heart; but humbly and sincerely, with one accord, with a true heart, and in full assurance of faith (Psalms 66:18; 1 Timothy 2:8).
III. THE INFLUENCE OF TIMELY INTERVENTION On the part of a good man. "Then (when both king and people were about to set forth without seeking Divine counsel) said the priest," etc.; and he did not speak in vain (1 Samuel 14:37). Such advice and prayer are generally effectual—
1. In restraining from the pursuit of a wrong course—a doubtful or dangerous enterprise, devotion to worldly objects, following selfish and revengeful inclinations, etc. A single "word in season" sometimes prevents much mischief.
2. In constraining to the performance of neglected duty. The inquiry which Saul had broken off was now formally resumed, though not on his part in a right spirit.
3. In obtaining the possession of needful good. It is not always what is sought. There may be delay or refusal in granting a definite answer; but the experience thereby gained is itself beneficial, and the necessary condition of obtaining the highest good.
IV. THE INSTRUCTIVENESS OF UNANSWERED PRAYER. "He answered him not that day" (1 Samuel 28:6, 1 Samuel 28:15). The silence of God is significant. It indicates—
1. The presence of sin, which hinders the communications of Heaven, as a cloud intercepts the beams of the sun (Isaiah 59:2; Lamentations 3:44; Hosea 5:15; James 4:2, James 4:3).
2. The duty of its discovery, by means of diligent inquiry and self-examination (Joshua 7:13; Psalms 139:23, Psalms 139:24; Lamentations 3:40).
3. The necessity of humiliation, removing "the accursed thing," and turning to God with full purpose of heart, so that he may cause his face to shine upon us. "Praying will either make a man leave off sinning or sinning will make him leave off praying." In the former case his path is upward into the light, in the latter it is downward into darkness and despair.—D.
1 Samuel 14:45. (AJALON.)
Remonstrance with rulers.
The obedience which subjects owe to the commands of a ruler is not absolute, but limited by their obligation to a higher law. When he determines on measures which are not good they have a right to remonstrate, and are sometimes bound to do so. Concerning the remonstrance of the people with Saul (after yielding notable obedience in other things—1 Samuel 14:26, 1 Samuel 14:34, 1 Samuel 14:36), observe that it was—
I. JUST; in opposition to an unreasonable, arbitrary, and cruel decision (1 Samuel 14:44), in defence of the innocent, and impelled by "an enlightened conscience and generous enthusiasm."
II. DEVOUT; recognising the hand of God in the victory of Jonathan, testifying their gratitude for the deliverance wrought through him, and obeying a higher will, thereby indicated, in preference to that of the king.
III. RESOLUTE; whilst stating the ground of their determination, manifesting a disposition to carry it into effect, and binding themselves by a united and solemn oath to do so.
IV. SUCCESSFUL. They prevailed, Jonathan was rescued, a great crime was prevented, and Saul was checked and warned in his despotic career. When the people remonstrate in the same manner they may expect the same success.—D.
1 Samuel 14:45. (AJALON.)
Cooperation with God.
"He hath wrought with God this day." Apart from the power of God man can do nothing. In opposition to it he is defeated and crushed. Only in cooperation with it can he accomplish anything great or good. As in the material, so in the moral and spiritual world it is our wisdom, strength, and dignity to be "labourers together with God" (1 Corinthians 3:9; 2 Corinthians 6:1). Notice—
I. THE AIM of this cooperation.
1. To overcome sin and misery amongst men.
2. To promote righteousness and happiness in ourselves and others.
3. To extend the kingdom and glory of God.
II. THE MEANS.
1. Studying the laws or modes of God's working (Ecclesiastes 3:14) and the manifold intimations of his will.
2. Trusting in him, firmly resting on his promises, and patiently waiting their fulfilment. Oftentimes "our strength is to sit still."
3. Using with diligence the strength he gives, still depending on him "who worketh all in all" (1 Corinthians 12:6; Philippians 2:13; Isaiah 26:12).
III. THE RESULT.
1. Conscious approbation of God.
2. Effectual aid.
3. Certain achievement. "In due season we shall reap if we faint not."—D.
1 Samuel 14:47-9. (GIBEAH.)
Saul's sovereignty and wars, his army and family.
From this summary observe that—
I. THE PEOPLE OF GOD ARE BESET BY NUMEROUS ADVERSARIES. Moab, Ammon, etc.—"on every side," of varied character, imbued with the same enmity, and threatening their existence. Conflict is necessary to self-preservation.
II. THE CHASTISEMENT OF THE WICKED IS INFLICTED BY SUITABLE AGENTS, "And Saul took the kingdom," etc. "Whithersoever he turned himself he chastised them. For this work he was well qualified by warlike courage and skill, indomitable energy and zeal, and in it he met with success. God often employs men to carry out his purposes who possess little of the spirit of obedience.
III. DIVERSITY OF CHARACTER IS OFTEN MANIFESTED IN THE SAME CIRCUMSTANCES. "Now the sons of Saul were Jonathan, and Ishui (Abinadab), and Melchishua." The fourth, Esh-baal (Ishbosheth), is not here mentioned. "And the names of his two daughters were Merab and Michal," etc. (1 Samuel 14:49-9). What a contrast of character is presented in this family—e.g. between Jonathan and his father and sister (Michal). Hidden hereditary influences and special associations may have contributed to the difference, but much more the voluntary use or abuse of preliminary conditions, outward circumstances, and spiritual gifts.
IV. THE MISUSE OF POWER IS the RUIN OF ITS POSSESSOR. "He gathered a host" (1 Samuel 14:48), or acquired power. He formed a standing army, as it had been predicted (1 Samuel 8:11, 1 Samuel 8:16; 1 Samuel 22:7). He employed his power for his own aggrandisement. "If he could have done as he wished, there would have been an end to the supremacy of God in Israel. Rude despotism would have usurped its place" (Hengstenberg). Samuel's antagonistic working preserved the principle of the theocracy, and Saul's kingdom departed from him (Daniel 4:31).
V. THE PERVERSITY OF MEN INVOLVES THEM IN SORE DISTRESS. "There was sore war," etc. (1 Samuel 14:52). "Very different had been the state of things when Samuel ruled Israel (1 Samuel 7:13). And the people who looked for protection to an arm of flesh rather than to God, who was their King, were punished by that instrument—Saul—which they had chosen for themselves in order that they might be saved by it" (Wordsworth's 'Com.').
VI. THE KINGDOM OF GOD MUST PREVAIL OVER ALL OPPOSITION, whether from open adversaries or disloyal adherents. That which seems to hinder it is often made a means of its furtherance. The Divine purpose concerning it cannot be defeated. It endured, wrought, and was developed amidst all the vicissitudes of Israel's history until the advent of "the King Messiah," and it is still advancing toward its perfect and eternal consummation (1 Corinthians 15:24, 1 Corinthians 15:25).—D.
HOMILIES BY D. FRASER
1 Samuel 14:47, 1 Samuel 14:48
The restless king.
When a locomotive engine slips off the rails, it would do little harm if it could stop at once; but its momentum carries it forward. It ploughs up the way, it dashes over an embankment, and drags ever so many carriages and passengers to destruction. So is it with the deflection of a man of force and influence from the right course. If he would stop at once, or if he should soon die, the mischief might be small. But the momentum of his character and position drives him on; he goes further and further from the straight lines of righteousness, and in the end not only hurls himself on ruin, but pulls many after him to their hurt. It was so with king Saul. He sinned, and the prophet Samuel intimated to him the Lord's displeasure. Had the king stopped there, no great damage might have been done; but he could not stop. The vehemence of his nature, and what seemed to be the necessities of his position, drove him on. He became more and more arbitrary. So we see him in this chapter of the history issuing the most unreasonable restrictions and commands, lenient when he should have been strict, and severe when he should have been lenient. By his rashness he very nearly turned to mourning the signal triumph over the Philistines which crowned the faith and valour of Prince Jonathan, and from that day he fell even below his own subjects in his perception of right and wrong, forfeited their respect, and became more and more wayward and unreasonable. Yet he had successes—great successes as a warrior. His martial temper and skill did not leave him, and all the surrounding nations felt his heavy hand. Not content with defending the territory, Saul organised and disciplined the army of Israel, so as to be able to use it in aggressive war, and smite the nations which had at various periods oppressed his country. Whithersoever he turned himself he was victorious. And yet Saul did not conduct those wars or win those victories in a manner worthy of a servant of Jehovah. There is no trace of his having command or counsel from God. There is no reference to the fulness of Divine promise regarding the land such as one sees in the thoughts of David when he enlarged the territory of Israel till they possessed all that the Lord had assigned to the posterity of Abraham. Saul struck right and left as the mood seized him, and "whithersoever he turned himself" he conquered. This is worth noting. A man may have many successes in life; nay, may have them in the Church, and in vindication of sacred truth, yet not have them as a Christian ought, and so not please God. Especially may this be the case in ecclesiastical and theological controversy. One may be quite on the right side, and may strike heavy blows at errorists and heretics all round, just as he "turns himself," and yet have no communion with the God of truth whom he seems to sense, obey motives unworthy of a servant of Christ, and indulge a harsh and wilful temper such as God cannot approve. Restlessness indicates an undisciplined, unhallowed energy. Restfulness belongs to those who submit all their plans to God, and lay all their energies at his feet. No men are so deaf to expostulation and so hard of recovery as those who try to keep an accusing conscience quiet by ceaseless activity. They turn hither and smite, thither and smite again. Perhaps they attack what deserves to be smitten; but it is a bad sign of themselves that they are never still before the Lord, letting his word search them. Under ever so much noise of debate and controversy, what hollowness may lurk, what degeneracy! Alas, it is so easy to go wrong, and having gone wrong once, easier to do it again. And then it is so hard to accept blame before God or man, and to submit to correction. Why not brandish our swords, and show ourselves brave Christian soldiers? Will not this compensate for our faults? O foolish Saul! O more foolish followers of the restless, haughty king! Lord, keep us back from all presumptuous sin!—F.