| Back to Home Page | Back to Book Index
|
1 Samuel
Chapter Thirteen
1 Samuel 13
Chapter Contents
The invasion of the Philistines. (1-7) Saul sacrifices
He is reproved by Samuel. (8-14) The policy of the Philistines. (15-23)
Commentary on 1 Samuel 13:1-7
(Read 1 Samuel 13:1-7)
Saul reigned one year
and nothing particular happened;
but in his second year the events recorded in this chapter took place. For
above a year he gave the Philistine time to prepare for war
and to weaken and
to disarm the Israelites. When men are lifted up in self-sufficiency
they are
often led into folly. The chief advantages of the enemies of the church are
derived from the misconduct of its professed friends. When Saul at length
sounded an alarm
the people
dissatisfied with his management
or terrified by
the power of the enemy
did not come to him
or speedily deserted him.
Commentary on 1 Samuel 13:8-14
(Read 1 Samuel 13:8-14)
Saul broke the order expressly given by Samuel
see 1 Samuel 10:8
as to what should be done in
cases of extremity. Saul offered sacrifice without Samuel
and did it himself
though he was neither priest nor prophet. When charged with disobedience
he
justified himself in what he had done
and gave no sign of repentance for it.
He would have this act of disobedience pass for an instance of his prudence
and as a proof of his piety. Men destitute of inward piety
often lay great
stress on the outward performances of religion. Samuel charges Saul with being
an enemy to himself. Those that disobey the commandments of God
do foolishly
for themselves. Sin is folly
and the greatest sinners are the greatest fools.
Our disposition to obey or disobey God
will often be proved by our behaviour
in things which appear small. Men see nothing but Saul's outward act
which
seems small; but God saw that he did this with unbelief and distrust of his
providence
with contempt of his authority and justice
and with rebellion
against the light of his own conscience. Blessed Saviour
may we never
like
Saul
bring our poor offerings
or fancied peace-offerings
without looking to
thy precious
thy all-sufficient sacrifice! Thou only
O Lord
canst make
or
hast made
our peace in the blood of the cross.
Commentary on 1 Samuel 13:15-23
(Read 1 Samuel 13:15-23)
See how politic the Philistines were when they had power;
they not only prevented the people of Israel from making weapons of war
but
obliged them to depend upon their enemies
even for instruments of husbandry.
How impolitic Saul was
who did not
in the beginning of his reign
set himself
to redress this. Want of true sense always accompanies want of grace. Sins
which appear to us very little
have dangerous consequences. Miserable is a
guilty
defenceless nation; much more those who are destitute of the whole
armour of God.
── Matthew Henry《Concise Commentary on 1 Samuel》
1 Samuel 13
Verse 3
[3] And
Jonathan smote the garrison of the Philistines that was in Geba
and the
Philistines heard of it. And Saul blew the trumpet throughout all the land
saying
Let the Hebrews hear.
Blew —
That is
he sent messengers to tell them all what Jonathan had done
and how
the Philistines were enraged at it
and therefore what necessity there was of
gathering themselves together for their own defence.
Verse 4
[4] And all Israel heard say that Saul had smitten a garrison of the
Philistines
and that Israel also was had in abomination with the Philistines.
And the people were called together after Saul to Gilgal.
Saul —
Perhaps contrary to some treaty.
Verse 5
[5] And
the Philistines gathered themselves together to fight with Israel
thirty
thousand chariots
and six thousand horsemen
and people as the sand which is
on the sea shore in multitude: and they came up
and pitched in Michmash
eastward from Bethaven.
Thirty thousand chariots
… — Most of them
we may suppose
carriages for their baggage
not chariots
of war
tho' all their allies were joined with them.
Verse 6
[6] When
the men of Israel saw that they were in a strait
(for the people were
distressed
) then the people did hide themselves in caves
and in thickets
and
in rocks
and in high places
and in pits.
Strait —
Notwithstanding their former presumption that if they had a king
they should
be free from all such straits. And hereby God intended to teach them the vanity
of confidence in men; and that they did not one jot less need the help of God
now
than they did when they had no king. And probably they were the more
discouraged
because they did not find Samuel with Saul. Sooner or later men
will be made to see
that God and his prophets are their best friends.
Verse 7
[7] And some of the Hebrews went over Jordan to the land of Gad and Gilead. As
for Saul
he was yet in Gilgal
and all the people followed him trembling.
All the people —
That is
all that were left.
Verse 8
[8] And
he tarried seven days
according to the set time that Samuel had appointed: but
Samuel came not to Gilgal; and the people were scattered from him.
Seven days —
Not seven compleat days; for the last day was not finished.
Verse 11
[11] And
Samuel said
What hast thou done? And Saul said
Because I saw that the people
were scattered from me
and that thou camest not within the days appointed
and
that the Philistines gathered themselves together at Michmash;
Camest not —
That is
when the seventh day was come
and a good part of it past
whence I
concluded thou wouldst not come that day.
Verse 12
[12]
Therefore said I
The Philistines will come down now upon me to Gilgal
and I
have not made supplication unto the LORD: I forced myself therefore
and
offered a burnt offering.
Supplication —
Thence it appears
that sacrifices were accompanied with solemn prayers.
Forced myself — I
did it against my own mind and inclination.
Verse 13
[13] And
Samuel said to Saul
Thou hast done foolishly: thou hast not kept the
commandment of the LORD thy God
which he commanded thee: for now would the
LORD have established thy kingdom upon Israel for ever.
For ever —
The phrase
for ever
in scripture often signifies only a long time. So this
had been abundantly verified
if the kingdom had been enjoyed by Saul
and by
his son
and by his son's son; after whom the kingdom might have come to Judah.
Verse 14
[14] But
now thy kingdom shall not continue: the LORD hath sought him a man after his
own heart
and the LORD hath commanded him to be captain over his people
because thou hast not kept that which the LORD commanded thee.
A man —
That is
such a man as will fulfil all the desires of his heart
and not oppose
them
as thou dost.
Commanded —
That is
hath appointed
as the word command is sometimes used: but though God
threatened but Saul with the loss of his kingdom for his sin; yet it is not
improbable
there was a tacit condition implied
to wit
if he did not repent
of this; and of all his sins; for the full
and final
and peremptory sentence
of Saul's rejection
is plainly ascribed to another cause
chap. 15:11
23
26
28
29
and 'till that second
offence
neither the spirit of the Lord departed from him
nor was David
anointed in his stead. "But was it not hard
to punish so little a sin so
severely?" It was not little: disobedience to an express command
tho' in
a small matter
is a great provocation. And indeed
there is no little sin
because there is no little god to sin against. In general
what to men seems a
small offence
to him who knows the heart may appear a heinous crime. We are
taught hereby
how necessary it is
that we wait on our God continually. For
Saul is sentenced to lose his kingdom for want of two or three hours patience.
Verse 20
[20] But
all the Israelites went down to the Philistines
to sharpen every man his
share
and his coulter
and his axe
and his mattock.
Philistines —
Not to the land of the Philistines
but to the stations and garrisons which the
Philistines retained in several parts of Israel's land
though Samuel's
authority had so far over-awed them
that they durst not give the Israelites
much disturbance. In these
therefore
the Philistines kept all the smiths; and
here they allowed them the exercise of their art for the uses following.
Verse 22
[22] So
it came to pass in the day of battle
that there was neither sword nor spear
found in the hand of any of the people that were with Saul and Jonathan: but
with Saul and with Jonathan his son was there found.
Sword — It
seems restrained to the six hundred that were with Saul and Jonathan; for there
were no doubt a considerable number of swords and spears among the Israelites
but they generally hid them
as now they did their persons
from the
Philistines. And the Philistines had not yet attained to so great a power over
them
as wholly to disarm them
but thought it sufficient to prevent the making
of new arms; knowing that the old ones would shortly be decayed
and useless.
There were likewise other arms more common in those times and places
than
swords and spears; to wit
bows and arrows
and slings and stones.
── John Wesley《Explanatory Notes on 1 Samuel》
"A MAN AFTER GOD'S OWN HEART"
1 Samuel 13:13-14
INTRODUCTION
1. In Paul's sermon at
history of
David:
"I
have found David the son of Jesse
a man after My own heart
who
will do all My will." - Ac 13:22 (cf. 1 Sam 13:13-14)
2. This beautiful compliment
"a man after My
own heart"
is one that
should characterize every person who wears the name of Christ
a.
For David was not only the ancestor of Christ according to the
flesh...
b.
But he possessed many of the attitudes that:
1) Were later
perfected by Christ
2) Should
characterize all those who are disciples of Christ
3. In this study we shall...
a.
Consider some of these attitudes that David had
b.
See the similarities between his attitudes and those of Christ
c.
And encourage all who are Christians to have the same so that we
too might be
people "after God's own heart"
[We begin
then
by noticing that...]
I. DAVID LOVED THE WORD OF GOD
A.
"OH
HOW I LOVE YOUR LAW!" - Psa 119:97
1. In this
psalm
if not written by David it certainly expresses
his sentiment found elsewhere
we find one who has a great
love for God's Word - cf. Psa 119:47-48
2. This love for
God's Word is due to the fact that...
a. It protects him from sin - Psa 119:11
b. It revives him in affliction - Psa 119:50
c. It gives him great peace of mind - Psa 119:165
B.
JESUS LOVED THE WORD OF GOD...
1. As is evident
from His frequent quotation of it
2. Especially at
the time of His temptation - Mt 4:4
7
10
C.
HOW IS OUR LOVE FOR THE WORD OF GOD?
1. Do we
"hide" it in our heart?
2. Do we find it
to be a source of comfort in times of
affliction?
3. Does it give
us peace of mind?
4. If not
we
should give heed to the instructions of David in
Psa 1:1-3
a. Learn to delight in the Word
b. Learn to meditate upon it daily
-- Then we will be truly "blessed"!
[We next see that...]
II. DAVID LOVED TO PRAY
A.
"I WILL CALL UPON HIM AS LONG AS I LIVE" - Psa 116:1-2
1. His love for
prayer was based upon the fact God had answered
him before - Psa 116:1-2
2. It was based
upon the fact that God had greatly blessed him
- Psa 116:12-13
3. It was based
upon the fact that prayer brought God close to
him - Psa 145:18
B.
JESUS WAS ALSO A MAN OF PRAYER...
1. He made it a
point to often slip away to pray privately - Lk
5:16
2. In times of
greatest trial
Jesus resorted to prayer...
a. At
b. On the cross:
1) "Father
forgive them
for they do not know what they
do." - Lk 23:34
2) "My God
My God
why have you forsaken Me?" - Mt 27:46
3)
"Father
into your hands I commend My Spirit." - Lk
23:46
C.
HOW IS OUR LOVE FOR PRAYER?
1. Have we found
it to be a source of peace "which surpasses all
understanding"? - Ph 4:6-7
2. Do we
"pray without ceasing"? - 1 Th 5:17
3. If not
then
let David instruct us to depend upon prayer for
our very preservation - Psa 32:6-7
[In addition to the Word of God and prayer...]
III. DAVID LOVED TO PRAISE GOD
A.
"SEVEN TIMES A DAY I PRAISE YOU" - Psa 119:164
1. He praised
God because of His righteous judgments
2. He praised
God because of His greatness and lovingkindness
- Psa 95:1-7
3. And he was
determined to sing praises as long as he lived
- Psa 104:33
B.
JESUS ALSO LOVED TO PRAISE GOD...
1. As He did on
one occasion publicly in prayer - cf. Mt 11:25-26
2. As He did
with his disciples in song - cf. Mt 26:30
C.
DO WE LOVE TO PRAISE GOD?
1. Do we delight
in singing praises to God in song?
2. Do we take
time to praise God in our prayers?
3. Once again
David has words to encourage us in this activity
- Psa 147:1
-- Thus it is
becoming for those who profess to be children of
God to praise their Heavenly Father!
[We note also that...]
IV. DAVID LOVED UNITY AMONG BRETHREN
A.
"BEHOLD
HOW GOOD AND HOW PLEASANT IT IS..." - Psa 133:1
1. David knew
the value of good friendship and unity
as
exemplified in the relationship he had with Jonathan - 1 Sam
18:1
2. He also knew
the terrible pain of division within a family
(cf. his sons
Amnon and Absalom - 2 Sam 13)
B.
JESUS LOVED UNITY ALSO...
1. He prayed
diligently that His disciples might be one - Jn 17:
20-23
2. He died on
the cross that there might be unity - Ep 2:13-16
C.
DO WE LOVE UNITY ENOUGH TO PAY THE PRICE?
1. By diligently
displaying the proper attitudes necessary to
preserve the unity Christ has accomplished through His death?
- cf. Ep 4:1-3
2. By marking
those who needlessly cause division? - Ro 16:17
[Finally
we note that...]
V. DAVID HATED EVERY FALSE WAY
A.
"I HATE EVERY FALSE WAY" - Psa 119:104
1. His hatred
was based upon his understanding of God's precepts
- cf. Psa 119:104
2. His hatred
affected his selection of activities and friends
- cf. Psa 101:3-4
6-7
B.
JESUS ALSO HATED ERROR AND FALSE WAYS...
1. As manifested
in His driving the moneychangers out of the
temple - Mt 21:12-13
2. As manifested
in His denunciation of the hypocritical
Pharisees
scribes
and lawyers - cf. Mt 23:13-36
C.
WHAT IS OUR ATTITUDE TOWARD FALSE WAYS?
1. Are we soft
or compromising?
2. Or do we
realize that we are involved in a "battle" over the
souls of men
and are not to think lightly of that which is
false? - cf. 2 Co 10:3-5
3. While we are
to love the sinner
we must ever hate the sin!
CONCLUSION
1. In closing
we note that it was said concerning
David that he was
one "...who will do all My
will." - Ac 13:22
a.
Because he was "a man after God's own heart" and had all these
attributes we
have considered in this lesson...
b.
God was confident that David would do ALL that God asked of him
2. Thus it requires all of the attributes to motivate
one to be
faithful to all that God may ask
a.
We have seen where Jesus possessed them
and He was certainly
motivated to do
the Father's will - cf. Jn 4:34; Mt 26:42
b.
How about us? Are we motivated to
do ALL of God's will?
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. (Mt 7:21)
－－《Executable
Outlines》
13 Chapter 13
Verses 1-23
Verse 1
Saul reigned one year; and when he had reigned two years over
Israel.
The War of Independence
The sacred historian prefaces the account of the War of
Independence with a statement as to Saul’s age and reign. The Revised Version
thus gives it: “Saul was thirty years old when he began to reign; and he
reigned two years over Israel.” There is no mention of Saul’s ago in the
present Hebrew text
the number having been accidentally dropped in the
copying; but the number thirty
which the translators of the Revised Version
have adopted from an emendation of the Septuagint
is very probably correct
as
thirty was the usual age for public service amongst the Jews. As to the second
half of the statement
many
such as Ewald and Dean Stanley
take it to be a
correct account of the period that elapsed between Saul’s election and the War
of Independence. According to them
the War of Independence began after Saul
had reigned two years. But there are several considerations which go to show
that this can hardly be accepted.
1. The abject condition of the country when the War of Independence
began.
2. The age of Jonathan. Jonathan appears in the War of Independence
as the captain of a thousand and one of the most heroic warriors of the nation;
and as such he could hardly have been less than twenty years of age. That would
make him
if Saul had only reigned two years
eighteen years of age when his
father was elected king.
3. The sad deterioration in the character of Saul. The character of
Saul
as displayed in the War of Independence
is in marked contrast with that
portrayed in the early part of his history. As a young man in the beginning of
his career
he was meek
humble
considerate
and self-restrained; but in the
War of Independence he is impatient
imperious
cruel
and rash. And according
to the Latin proverb
Nemo repents turpissimus est--no one becomes wicked
all at once--the period of little more than a year is much too short to account
for this baleful and disastrous change. As the sacred writers are in the habit
of giving the age of each king
and the length of his reign--there are no fewer
than thirty-seven illustrations of this in the Old Testament--it seems
extremely probable that this was what was actually done in this passage. And I
am convinced that the passage originally stood thus: “Saul was thirty years old
when he began to reign; and he reigned forty years over Israel.” My reasons for
thinking so are the following:--
Verses 2-7
Saul chose him three thousand men of Israel.
Aggression upon the camp of evil
The spiritual application of this incident teaches us that every
man in the Church is a soldier acting under Divine leadership
or human
leadership Divinely appointed
and that the solemn and unchangeable duty of the
great army is to make daily aggression upon the whole camp of evil. The very
existence of that camp should be regarded as a challenge. There need be no
waiting for formal defiance; the Christian army is justified in regarding the
existence of any form or colour of evil as a call to immediate onslaught. We
fight not against men
but against their corruptions. We do not kill our
brother men
we seek by Divine instrumentalities to slay the evils which have
debased their manhood. There must be war in the world until all evil is driven
out of it. Physical carnage is incompatible with the Spirit of Christ
and is
therefore ever to be regarded with horror and inexpressible detestation; but
the grand spiritual war is never to cease until the last black spot of
wickedness is taken away from the fair robe of the moral creation. Judging by
what is seen in the spirit and action of nominal Christians
who could justly
regard them as men of intrepidity and invincible resoluteness? What trembling
what hesitation
what nightmare fancies
what ghostly noises in the night
what
nameless spectres have combined to make the Church afraid! What a genius the
Church has for creating fears! How afraid the Church is of sensationalism
offending the weak
annoying the sensitive
disturbing the slumbering! What
wonder if amid all this unworthy hesitation the war should be going against the
Divine standard! But we must not look at the people: our eyes must be upon the
Captain of our salvation. In his heart there is no misgiving; he must reign
till he hath put all enemies under his feet; he never turns back from the war;
his sword is always highest in the air
pointing the road to danger and to
victory. (J. Parker
D. D.)
Verses 8-10
And he tarried seven days
according to the set time that Samuel
had appointed.
The impatience of man and the long-suffering of Christ
(with 1 Timothy 1:16):--The figure of
Samuel is scarcely ever presented to us alone. In childhood it is ever set in
contrast with the wicked practices of those sons of Eli. Those young men
defiled with sin the sanctuary of God: that child adhered to duty in the very
presence of their ill example. In manhood and old age
the prophet is ever
confronted with the king; the messenger sent to select
to anoint
to counsel
at last to warn and to reprove
to judge and to condemn
with the unhappy
object of all these ministrations; whose advancement seemed in the fore view so
full of honour and of happiness
but was made by his ungoverned temper and
perverse self-will so ruinous to his own peace and to his people’s welfare. The
king had been expressly charged to await the coming of the prophet to offer an
offering in Gilgal. It was a trial of fidelity and obedience. If Saul really
believed that the direction was from God
and if he was really anxious to obey
God
he would wait. If he allowed any other considerations to come in
considerations of self-interest
of expediency
of what was reasonable or
probable apart from the command
then
tried as he was to be
he would
certainly anticipate the ceremony
and not wait. The seven days ran their
course
and there was no sign of Samuel’s approach. Meanwhile the people were
discouraged. Accordingly the king’s resolution gave way. There was some excuse
considerable temptation
no slight admixture of better motives
some
superstition
some religion
some sense of the necessity of God’s help
much
neglect of God’s directions as to the proper way of securing it. Saul’s fell on
this occasion through the operation of a principle (if so it can be called)
which is natural to all of us
the principle of impatience. How many errors
faults
and sins
in our lives
spring out of this source! We scarcely ever do
a thing (as we express it) in a hurry
without having afterwards to regret it.
Nothing so done is likely to be well done. A thing may be done quickly
and
well done
but not hurriedly
not in impatience. How many things have to be
done twice over
because they were not done once quietly! Sometimes out of a
little momentary act of haste springs a misunderstanding never to be cleared
up
a quarrel never to be reconciled
an injustice never to be repaired. It is
thus that impatience shows itself in the little daily acts of life: but it has
a still more serious influence upon life’s greater changes. Every condition of
life has its less pleasant side: those who think they have a right to a portion
wholly agreeable fret under these alloys of enjoyment
and can sea almost
nothing else in the lot assigned to them. Every rank and every age is liable to
this feeling. A servant has become dissatisfied with his present position
and
in the hurry of his impatience he suddenly resolves to make a change: how
often
how often
for the worse! He has changed perhaps a kind master for one
cold and considerate
a Christian home for a worldly
a safe place for one full
of temptation
and in point of comfort
meanwhile
he has gained nothing. He
would fain have returned
but the door is closed
and even if he could
pride
would not let him. And how often has a man of mature age erred
and marred his
life
through the very same impatience! Keenly alive to the trials of his
present position he has greedily seized some opening for change. Bitterly may
he one day regret that unthankful spirit of human impatience
which doubled the
aggravations of the then known and present
and blinded him to the certain
dangers of the then untried and future. But most of all is the working of this
mind seen
as it was seen in King Saul
when there is not only a lurking
imprudence but also a lurking disobedience. It was not merely that Saul was too
much in a hurry
and did that precipitately which he might have done quietly: he
showed the strength of his impatience by letting it interfere with and overbear
a plain command of God. And how often now is the same sin committed! A man
impatient of what is
is in no safe state for choosing what shall be. To say
nothing of things positively forbidden
choices which can only be made by
absolute sin
there are many things wrong for the individual though not wrong
for another
and of which God
in the manifold workings of conscience and of
His Spirit
leaves us not in ignorance or forgetfulness. But
like all God’s
admonitions
these may be overborne
and often are so. There is yet
perhaps
a
just application of the history before us to the subject of human impatience in
matters more entirely and purely spiritual. There is a strong yearning in the
heart of man for the realisation of God. We long
and it is right to do so
for
something more than a mere book knowledge or a mere head knowledge of Christ
and of His salvation. We would believe
not because of the saying of another
but because we have seen Him for ourselves
and know that He is indeed the
Christ
the Saviour of the world. But
O how many
in the sickness of a hope
deferred
have at last discarded it; in the impatience of nature
they have
said at last. The happiness
the blessedness
of a realised conviction is not
for me: they have either ceased to look for it
and gone back into the world of
sense and sin
or they have accepted some lie in its place; have put their
trust in forms or in shadows
in things external and ceremonial. Thus
in one
way or another
after waiting their seven days almost but not quite to a
termination
they have despaired of the promised advent of comfort and
illumination; they have seized some offering of their own
and offered it
instead of that which God hath provided; they have satisfied conscience and
stifled the Spirit. Human impatience has forced itself into things spiritual
and destroyed for the soul itself God’s best and highest gift. I have reserved
the last few words of my sermon for that beautiful and touching thought which
should correct as well as contrast with the impatience of man
the thought
I
mean
of the long suffering of Christ. St. Paul gives this as the object with
which he
once a blasphemer and a persecutor
he the chief of sinners
had
obtained mercy
that in him first Jesus Christ might show forth all
long-suffering for a pattern to those who should hereafter believe on Him to
life everlasting. If Jesus Christ were impatient like us
where should we be at
this time--where
and what? His ways are not as our ways: if He dealt with us
at all as the very best deal with one another
there is not a man upon earth
who would live to grow up: one and twenty years of such provocation would be
absolutely impossible. But to all things there is an end. A day of grace
implies a morning
a mid-day
and an evening; implies too a deep dead midnight
when all work has stood still
when all prayer is silent. Let patience have her
perfect work
the patience of Christ which so long calls you to repentance. (C.
J. Vaughan
D. D.)
The trial of Saul
We are all on our trial. Every one who lives is on his trial
whether he will serve God or not. Saul is an instance of a man whom God blessed
and proved
as Adam before him
whom He put on his trial
and who
like Adam
was found wanting. Before Saul went to battle
it was necessary to offer a
burnt sacrifice to the Lord
and to beg of Him a blessing on the arms of
Israel. He could have no hope of victory
unless this act of religious worship
was performed. Now priests only and prophets were God’s ministers
and they
alone could offer sacrifice. Kings could not
unless they were specially
commanded to do so by Almighty God. Saul bad no leave to offer sacrifice; yet a
sacrifice must be offered before he could fight; what must he do? He must wait
for Samuel
who had said that be would come to him for that purpose. What a
great trial this must have been! Here was a king who had been made king for the
express purpose of destroying the Philistines; he is in the presence of his
powerful enemy; he is anxious to fulfil his commission; he fears to fail; his
reputation is at stake; he has at best a most difficult task
as his soldiers
are very bad ones
and are all afraid of the enemy. His only chance
humanly
speaking
is to strike a blow; if he delays
he can expect nothing but total
defeat. Yet he is told to wait seven days; seven long days must he wait; he
does wait them; and to his great mortification and despair
his soldiers begin
to desert. Yet does be govern his feelings so far
as to wait all through the
seven days. So far he acquits himself well in the trial; he was told simply to
wait seven days
and in spite of the risk
he does wait. Though he sees his
army crumbling away
and the enemy ready to attack him
he obeys God; he obeys
His prophet; he does nothing; he looks out for Samuel’s coming. But now
when
his trial seemed over
behold a second trial--Samuel comes not. The prophet of
God said he would come; the prophet of God does not come as he said. Why Samuel
did not come
we are not informed; except that we see it was God’s will to try
Saul still further. O that he had continued in his faith! but his faith gave
way
when his trial was prolonged. When Samuel did not come
there was no one
of course to offer sacrifice; what was to be done? Saul ought to have waited
still longer
till Samuel did come. He had had faith in God hitherto
he should
have had faith still. He who had kept him so safely for seven days
why should
He not also on the eighth? however
he did not feel this
and so he took a very
rash and fatal step. That step was as follows: since Samuel had not come
he
determined to offer the burnt sacrifice instead of him; he determined to do
what he could not do without a great sin; viz
intrude into a sacred office to
which he was not called; nay
to do what he really could not do at all; for he
might call it a sacrifice
but it would not be really such
unless a priest or
prophet offered it. This is a crime often denounced in Scripture
as in the
case of Korah
and Jeroboam
and Uzziah. Korah was swallowed up by the earth on
account of it; Jeroboam had his hand withered
and was punished in his family;
and Uzziah was smitten with leprosy. Yet this was Saul’s sin. You see
if he
had waited but one hour more
he would have been saved this sin; in other
words
he would have succeeded in his trial instead of failing. But he failed
and the consequence was
he lost God’s favour
and forfeited his kingdom. How
much is there in this melancholy history which applies to us at this day
though it happened some thousand years ago! We are
like Saul
favoured by
God’s free grace; and in consequence we are put on our trial like Saul--we are
all tried in one way or another; and now consider how many there are who fall like
Saul.
1. How many are there who
when in distress of any kind
in want of
means
or of necessaries
forget
like Saul
that their distress
whatever it
is
comes from God; that God brings it on them
and that
God will remove it in
His own way
if they trust in Him: but who
instead of waiting for His time
take their own way
their own bad ways
and impatiently hasten the time
and
thus bring on themselves judgment! Sometimes
telling an untruth will bring
them out of their difficulties
and they are tempted to do so. They make light
of the sin; they say they cannot help themselves
that they are forced to it
as Saul said to Samuel; they make excuses to quiet their conscience; and
instead of bearing the trial well
enduring their poverty
or whatever the
trouble may be
they do not shrink from a deliberate lie
which God hears.
2. Again
how many are there who
when in unpleasant situations
are
tempted to do what is wrong in order to get out of them
instead of patiently
waiting God’s time! What is this but to act like Saul? he had very little peace
or quiet all the time he remained in presence of the enemy
with his own people
falling away from him; and he
too
took an unlawful means to get out of his
difficulty.
3. Again
how many are there who
though their hearts are not right
before God
yet have some sort of religiousness
and by it deceive themselves
into an idea that
they are religious! Observe
Saul in his way was a religious
man; I say
in his way
but not in God’s way; yet his very disobedience he
might consider an act of religion
He offered sacrifice rather than go to
battle without a sacrifice. An openly irreligious man would have drawn up his
army and fallen upon the Philistines without any religious service at all. Saul
did not do this; he desired to have God’s blessing upon him; and
while he felt
that blessing to be necessary
he did not feel that the only way of gaining it
was seeking it in the way which God had appointed. Thus he deceived himself;
and thus many men deceive themselves now; not casting off religion altogether
but choosing their religion for themselves
as Saul did
and fancying they can
be religious without being obedient.
4. Again
how many are there
who bear half the trial God puts on
them
but not the whole of it; who go on well for a time
and then fall away!
Saul bore on for seven days
and fainted not; on the eighth day his faith
failed him. O
may we persevere to the end! Many fall away. Let us watch and
pray.
5. Once more
how many are there
who
in a narrow
grudging
coldhearted way
go by the letter of God’s commandments
while they neglect the
spirit. Instead of considering what Christ wishes them to do
they take His
words one by one
and will only accept them in their bare necessary meaning.
They are wanting in love. Saul was told to wait seven days--he did wait seven
days; and then he thought he might do what he chose. He
in effect
said to
Samuel
“I have done just what you told me.” And
in like manner
persona
now-a-days
imitating him
too often say
when taxed with any offence
“Why is
it wrong? Where is it so said in Scripture? Show us the text:” all which only
shows that they obey carnally
in the letter and not in the spirit. How will
all excuses
which sinners now make to blind and deaden their consciences
fail
them in the Last Day! Saul had his excuses for disobedience. He did not confess
be was wrong
but be argued; but Samuel with a word reproved
and convicted
and silenced
and sentenced him. And so in the Day of Judgment all our actions
will be tried as by fire. (Plain Sermons by Contributors to the “Tracts
for the Times.”)
The first wrong step
At this first wrong step we are imperatively called to stay and
investigate--for it
was in Saul’s case
as it has been in thousands of
others--that the first digression from the course of integrity was ruinous He
never recovered himself; and the principles which were set going then are to be
detected in active operation throughout the whole of his history.
I. The nature of
the sin itself demands explanation. We find Samuel saying to Saul
in prospect
of the kingdom
“And thou shalt go down before me to Gilgal; and
behold
I
will come down unto thee
to offer burnt offerings
and to sacrifice sacrifices
of peace offerings: seven days shalt thou tarry till I come to thee
and show
thee what thou shalt do.” Now
from the whole tenor of the narrative
we
conclude that this direction was not intended to apply to any one single
occasion
but that it was to be a general rule for his guidance; that whenever
a difficulty arose Saul was to proceed to Gilgal
as a place of religious
resort
and to wait there for Samuel’s arrival
which
he was given to
understand
might not be until seven days had expired. Looking
then
at this
requirement
we are at once struck with the abundant wisdom which is manifest
in it. It was a simple but a very significant way of telling Saul that he was
not an independent monarch--that he must not act as though he were--that as he
was Divinely appointed
so he must consent to be Divinely guided--and that
Samuel was to be the medium through which this guidance was go be obtained.
This requirement
therefore
was a test by which it might be ascertained
whether or not there existed in Saul’s bosom an acquiescence in God’s plan. In
the same way
all Divine precepts become tests of character. If they are
followed out
they afford the proof of a spirit of obedience; if they are
neglected
they expose the lurking spirit of opposition. And now the time of
emergency had come--the Philistines were up in arms--the public danger was
great Saul is found at Gilgal--Samuel does not arrive--Saul is impatient Not a
moment longer will he wait. He did not mind running the risk of offending God:
and be sure
that when even the possibility of doing wrong can be lightly
viewed--when
there being a doubt even
we take advantage of that doubt to
gratify our own passions
rather than act on the principle of denying ourselves
in case we should be wrong--be sure
that when we do this
our hearts have
begun to be callous
the searing process on our conscience has already
commenced. And then
as it often happens in such eases
Saul had scarcely
committed himself to the wrong course before he was detected. It is clear that
his conscience told him that he was wrong
from the vain excuses which he made.
He told Samuel that he did it reluctantly--“I forced myself.” He charges Samuel
with delay and want of punctuality. “Thou camest
not within the days
appointed.” He assigned a religious motive--“I had not made my supplications to
the Lord.” Here we see that sort of special pleading which always shows a
consciousness of guilt.
II. This first
wrong step proved fatal to the prospects of Saul. Is it objected that the
penalty was severe
for not waiting a little longer than he did
till Samuel
arrived? We answer
“Shall not the Judge of all the earth do right?” And though
we should never volunteer a justification of the Divine proceedings as though
they needed this
yet
we may find that there is a power in such thoughts as
the following
to throw light on the Divine dealings in this case.
1. Sin is not estimated by God according to its outward form
but
according to the amount and extent of the principle of evil embodied in that
form. There may be as much of downright rebellion against God in what men would
call a little sin
as in a series of what
they would describe as flagrant
offences.
2. The first wrong step is always marked by a peculiarity of evil
which does not attach to any subsequent offence. Men are accustomed to palliate
the first offence
because it is the first: a more accurate estimate would show
that this habit of judging is thoroughly erroneous and fallacious. There is
more to keep a man from committing a first offence
than there is to keep him
from committing a second or any subsequent criminal act. The impression of the
command is at least one degree deeper than it can possibly be after it has been
trifled with. The first sin involves the taking tip of a new position
and this
is harder work than to maintain it. It is assuming a character of disobedience
and this requires more hardihood than to wear it when it has been once put on.
It is breaking through consistency
which is a strong barrier so long as it is
unbroken; but if once broken through
sin becomes easy. It is the first offence
in any particular direction which Satan aims at inducing us to commit; that sin
committed
the habit of doing right is broken through
and the next offence in
the same direction will be easier. It is to this point that he addresses his
most specious plea
“Only this once
”--“The first time
and it will be the
last.” But did it ever prove to be the last? All history says
No; and loud
among other evidence
is the testimony of the narrative of Saul. Have we been
brought into the right path
and tempted to forsake it
then be this our
answer--“No! not even the first step will I venture again out of the path of
duty.” (J. A. Miller.)
Beginning of evil
There is a factory in France where spider webs are regularly
cultivated
and of the delicate fibres ropes for balloons for military purposes
are constantly made. It seems almost incredible that so frail a thing can
by
being multiplied
be made into a strong rope
strong enough go strangle a man;
yet so it
is. Cobwebs can now literally become cables. Sinful thoughts
shadowy and filmy at the first
may become so strong by constant indulgence
that the strong cords of avarice
lust
hate
may at last bind the soul to its
utter undoing. Beware of the beginnings of evil. (H. O. Mackey.)
Decline of soul
When a worm gets to the root of a delicate and sensitive plant
the first effect may only be a vague sense of general sickliness
a loss of
brightness
an unhealthy drooping of the leaves. But if it remain it will by
and by be the utter death of it. So when some secret sin is cherished in the
soul
the idolatry of gold
some awful lust
or a bitter spirit of detraction
or revenge
then there creeps over the religious life a general sickliness; the
brightness of Divine gladness departs; spiritual interests begin to droop
and
the whole soul becomes languid and weary. But if the evil be not removed
by
and by there comes open apostasy and blank denial and despair. Secret faults
lead to presumptuous sins. May grace arrest the former
that we fall not into the
latter. (H. O. Mackey.)
Loyalty essential to royalty
Saul was now to be taught that to be really royal a man must first
be really loyal. Obedience is the first condition of rulership. There was no
need for this usurpation of the priestly office on the part of Saul. It is at
this point that so many mistakes are made
that men will imagine that the cause
of God is in necessity
and will rush in a spirit of usurpation to do the work
which God Himself has undertaken to be done by other hands. When will men learn
to stand still
and in holy patience await the coming of the Lord? When will
men give up the self-idolatry which supposes that unless they undertake to
quicken the movements of Providence
the destinies of the universe will be
imperilled? The worship of patience may be more accepted than the service of
rashness. (J. Parker
D. D.)
Verse 11-12
Because I saw that the people were scattered from me
and that thou
camest not within the days appointed.
Principle and expediency
What a solemn and impressive condemnation have we here of that far
too common practice--deserting principle to serve expediency. I don’t like to
tell a lie
someone may say
but if I had not done it 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 Sundays
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?
(W. O. Blaikie
D. D.)
Waiting the Lord’s time
Unbelief is always in a hurry
cannot wait the appointed time
will snatch at unripe fruit
and in deed
if not in words
proclaim itself
wiser than God
and better able to determine times and seasons. Faith is a
lovely
quiet
waiting grace; and taking its rest on infinite wisdom
and
boundless love
whether the Lord gives or denies
cheerfully exclaims
“Even
so
Father
for so it seemed good in Thy sight.” If this be faith
you will
readily perceive the need of that prayer
“Increase our faith.” It is easy for
us to blame Saul
but are we sure we should not have made haste under such
circumstances? He had waited till the seventh day; Samuel was not come
and
“the people were scattered from him.” Sometimes we think
if I could just see a
glimpse of hope--a prospect of an opening--the least sound of a distant moving
for my help; but seeing is not believing--believing is hoping for that which we
see not; yea
“against hope believing in hope.” The furnace for faith must be
heated to this point
or it is not sufficient to prove that it is real faith.
Sense might have waited till the seventh day; but to wait till the close of the
seventh day without an appearance of help
yea
with all appearances against
it
this required a faith to which poor Saul was a stranger. He would fain have
had Samuel come within the time appointed. Samuel would not come until the
time
but at the set time he came. The seventh day was not expired
for as soon
as ever Saul’s unholy sacrifice had been offered
behold
Samuel appeared. The
Lord grant us more of this patient waiting upon Him! this assurance that He
will come and will not tarry. He who made haste to be everything
shall now be
nothing. (Helen Plumptre.)
Awaiting God’s time
Good old Spurstow says that “some of the promises are like the
almond tree--they blossom hastily in the very earliest spring; but
” saith he
“there are others which resemble the mulberry tree--they are very slow in
putting forth their leaves.” Then what is a man to do
if he has a mulberry
tree promise
which is late in blossoming? Why
he is to wait till it does
blossom; since it is not in his power to hasten it. If the vision tarry
exercise the precious grace called patience
and the appointed time shall
surely bring you a rich reward. (C. H. Spurgeon.)
Verse 12
I forced myself therefore
and offered a burnt offering.
The right and the wrong of Saul’s conduct
“I forced myself therefore”; “could not help it”; “my poverty but
not my will consents.” This not tenable in Christian morality. (Romans 12:1-21 fin.; 1 Corinthians 10:13.) The prophet
was mouthpiece of Divine law: the king its administrator and executor. Prophet
superior to king in respect of religious observances. Saul’s difficulty
continually recurs
plain commands of God not to be slighted or disobeyed for
less plain ones. In this incident we find something right in Saul
and
something wrong.
I. Where Saul was
right. He was in great distress
and felt need of Divine aid. (Psalms 60:11.) He was for seeking it in
ordinances appointed. Christ’s sacrifice on cross our great peace offering
to
be presented in faithful
intelligent prayer. (St. John 14:6 fin.) Do not stay at a mere
dull
diffused sense of wanting pardon. So
if need enlightenment
seek it in
Holy Scripture (St. John 5:39); if spiritual refreshment
at
Holy Communion. Ordinances have their proper value
rightly used. Thus Saul was
right.
II. Where Saul was
wrong. Elements of his fault: Want of faith; contrast Gideon (Isaiah 28:16); superstition as to
sacrifice. Nowadays
many value ordinance of religion quite independently of
state of heart in the person using it. Saul relied on the form only. “Sacrifice
must be offered!” No! It is not the objective but the subjective that is of
highest importance; the formal is useless without the spiritual. Heart first. (Isaiah 1:10-20; James 4:3; St. John 4:24; Psalms 51:9-10.) Saul misapprehended the
object and effect of religious ordinances. It is not the thing done
but the
obedient spirit of the doer which obtains. (Psalms 50:18.) No mechanical influence
upon God by prayer
etc. Ordinances are not charms
but channels of grace when
rightly used. Therefore Saul disobeyed. Sin never necessary. Contrary notion
arises from cowardice
or from superstition
or from some other want of
intelligence Since Saul’s fault was superstitious distrustfulness
seek from
Holy Spirit an intelligent reliance on the general promises of God
and an
intelligent obedience to the plain commands. (Cornelius Witherby
M. A.)
Verse 13-14
And Samuel said to Saul
Thou hast done foolishly: thou hast not
kept the commandment of the Lord.
Folly illustrated by the character of Saul
We perhaps
had we possessed no ulterior information
might have
been disposed to expect that
when the Searcher of hearts cast His eye over the
twelve tribes in quest of a man whom He might appoint to be ruler over His
people; He would select one conspicuous for piety
and prepared by steadfast
faith to meet the trials with which his exaltation would be attended. Yet why
should we have expected such a choice? Is it the established order of
Providence that piety should be recompensed by elevation to dignity and power?
Are the rulers of the earth
whether in Pagan or in Christian lands
whether
God raises them to empire by the settled course of succession
or by the storms
of warfare and revolutions
usually eminent for religion beyond the mass of
their subjects? The thoughts of the Most High are not as our thoughts. He knows
by what governor
in any particular nation and at any particular time
His Own
secret and righteous purposes
whether of mercy or of vengeance
will be most
efficaciously promoted. I purpose to lay before you the leading circumstances
in the conduct of Saul: and afterwards to deduce
for your edification
some of
the inferences which they suggest.
I. In the early
behaviour of Saul
after the period when he is introduced in the Scriptures to
our notice
there is much to prepossess us in his favour. The fruit
however
corresponds little with the blossom. The impressions produced by early symptoms
in Saul of moderation end of respect for his sovereign Benefactor are soon to
be effaced. Though Saul by his disobedience respecting the sacrifice has
incurred the forfeiture of the kingdom
yet God
ever merciful and
long-suffering
forbears to commission Samuel to anoint a successor to the
throne
and is willing to grant to the unworthy prince an opportunity of
reinstating himself in the Divine favour. Samuel
by the direction of the Most
High
now commands Saul to execute the long predicted vengeance. To the conduct
of Saul throughout the whole of this transaction can a name more appropriate
than folly be ascribed? Can any fact be ascertained more clearly than the
identity of folly and sin? Saul is now an outcast from the Divine favour. He is
permitted to retain the kingdom during his life; but judgment in its most
terrible form delays not to overtake him. The Spirit of the Lord departs from
him. How shall the life of Saul be summarily described? I have sinned; I have
played the fool; I have erred exceedingly. Whose are these words? The words of
Saul himself in his latter days. Do you require stronger testimony to the
identity of folly and sin?
II. From the
foregoing history
several important observations may be derived.
1. We learn
in the first place
not to repose blind and premature
confidence on some few promising appearances as to piety. Let every symptom
favourable to the supposition that religion is the ruling principle in the
character of another be cordially welcomed
and judiciously encouraged. But
learn to guard your willing hopes from degenerating into sanguine credulity.
Conceive not that examples of religious consideration on some particular
occasions are proofs that religion is firmly and durably established in the
bosom. Gold is not known to be genuine
until it has stood the test of fire.
The crop is not estimated by the blade
but by the harvest. Wait until religion
has for some time been tried by the temptations of life
before you pronounce
on its reality.
2. Consider in the next place the guilt of impatiently endeavouring
to attain a present good by departing from the way of God’s commandments.
Everything which is not conformable to His revealed will is evil. Are you
involved in difficulty or trouble? Abide thou in the track of righteousness.
This is the way. Walk thou in it. Turn not aside to the right hand or to the
left. Abide thou in the track of righteousness: wait thou the time of the Most
High
and in His Own time and by the track of righteousness the Most High shall
guide thee to peace and to salvation.
3. Behold
thirdly
the guilt of rash resolutions and vows. In
concerns of importance that which is resolved hastily is commonly resolved
foolishly. But whenever
like Saul
a person forms a determination
or fetters
himself by an engagement
under the precipitate impulse of passion
seldom
shall a considerable time elapse before he perceives reason for deep and
lasting regret.
4. Mark the heinousness of fearing man rather than God. What sin is
more general? What sin is more conspicuously arrayed in the attributes of
folly?
5. Lastly
let the example of Saul admonish you to frequent
meditation on the consequences of disobeying God. (Thomas Gisborne
M. A.)
The great test of character
Michael Angelo once went into the studio of a young artist who had
just executed a statue to stand in the public square. Angelo saw its grave
defects
and pointed them out to his friend. The exultant artist did not
appreciate the criticism of his work
and supposed the greater man to be moved
with envy. So he told him
in the dim obscurity of his workshop he could not
see the defects which were so apparent to the aged critic
and in passion
sneered at the opinion given. “Well
” said Angelo
not the least disturbed
“the light of the public square will test it.” “The light of the public square
will test it.” Ah
year The light of the public square is to test every human
life. Eternal blaze shall pour upon it
and defects unseen by the poorer light
of earth will grow to ghastly deformities. The light of the public square will
test it.
The prophet rebuking the king
It is never easy
and it is always unpleasant
to become a
rebuker; and when the transgressor is wealthy
or noble
or royal
the
difficulty of faithfulness is enhanced. It requires considerable courage and
great boldness in the faith for a man of God to reprove a king in whose hands
may be his life. Many have had to imperil their lives in the discharge of this
duty Some have attributed rudeness and insolence to John Knox
because he spoke
the truth to the bigoted Queen Mary of Scotland; but it required courage to
tell royalty that she ought to obey God. Had Saul but waited
he might have
spared his soul this guilt
and Samuel would have stood at the altar and spoken
authoritatively for God! But he took the step of sin
and was insnared in its
wiles. He took the first false step in his public career
and his future was an
incline to his tragic end. It was his first false step. The embankment of a
river can keep out the waters even though they swell and beat; but if a single
orifice be opened
how soon do they rush in
and sweep all away
and scatter
ruin around. Such is the first sin. It is as the letting out of water. Let the
reader beware of the first wrong step. It has wrecked many a soul. It has
caused many domestic griefs
darkened the fairest prospects
and withered the
most promising expectations. It has sent young men into a career of dishonesty
which ended in a prison
and young women into shame and the streets. It has
induced apostasy from the faith
and made the professor’s reprobate. This first
wrong step is often the crisis of a career. It is not the mere earliest
development of iniquity. That comes out with our natural character; but this is
the test of our good resolution
or of our profession. When a young man is
intrusted with money
and is tempted to dishonesty; when a daughter is enticed
by the spoiler
and is tempted to yield; when a professor has been at the table
of the Lord
and is called to take up his cross; when a convalescent has to
decide whether he will act upon the serious thoughts of eternity and the
earnest purposes of soul which marked his illness; when a convicted soul has
his old sin alluring him again;--these are times when a false step may prove
the beginning of sins and sorrows.
2. He had acted foolishly. This was more than thoughtlessness. It was
disobedience. “There are
” says Dr. Kitto
“two kinds of fools prominently
noticed in Scripture
--the fool who denies that there is any God
--the fool
that saith in his heart
‘There is no God:--a text which suggests the remark
that if he is a fool who says this ‘in his heart
’ a much greater fool is he
that utters the foolish thought. This is one. There is another
--the fool who
does not obey God
though he does not deny His existence. And yet
after all
these are but one. If we probe the matter closely
we shall find that there is
scarcely more than an impalpable film of real difference between the
foolishness of the man who says in his heart there is no God
and that of the
man who does not render Him obedience. One may as well believe that there is no
God
as not obey Him.
3. The conduct of Saul was the test of his dynasty. He failed
therefore he was cut off. His house was doomed by reason of his sin. His
kingdom could not be established. Samuel made the announcement of his fall to
the guilty king: “Now thy kingdom shall not continue.” It was not to be an
absolute monarchy. It was to he dependent on the will of God
and thus far
constitutional to the people. But Saul was not equal to the task of forming a
model monarchy for the people of God. He had ability enough
but he lacked
principle. He had advantages enough
but he lacked loyalty to God. Therefore
his dynasty was to cease in himself. On first sight
the offence seems small
and the punishment heavy. And the question may arise
“Why did God so severely
punish Saul for so small an offence
and that occasioned by great necessity
and done with an honest intention
as he professed?” Pool has given the
following answer: “First
men are very incompetent judges of God’s judgments.”
Men see nothing but Saul’s outward act
which seems small; but God saw with how
wicked a mind and heart he did this; with what rebellion against the light of
his own conscience
as his own words imply; with what gross infidelity and
distrust of God’s Providence; with what contempt of God’s authority and
justice
--and many other wicked principles and motives of his heart
unknown to
men. Besides
God saw all that wickedness that yet lay hid in his heart
and
foresaw all his other crimes; and therefore had far more grounds for his
sentence against him than we can imagine. Secondly
God doth sometimes punish
small sins severely
and that for divers weighty reasons; as that all men may
see what the least sin deserves
and how much they owe to God’s free and rich
mercy for passing by their great offences; and what need they have not to
indulge themselves in any small sin
as men are very prose to do
upon vain
presumptions of God’s mercy
whereby they are easily and commonly drawn on to
heinous crimes.
4. Conformity to the heart of God is necessary to the soul’s
blessedness. This was its original beatitude
and this is the result of
regeneration. Without holiness we cannot see or enjoy God. The man after God’s
heart only can enjoy the bliss of fellowship with God. “This likeness is a
vital image”--not the image only of Him that lives
the living God
but it is
His living and soul-quickening image. It is the likeness of Him in that very
respect
an imitation and participation of the life of God
by which
once
revived
the soul lives that was dead before. It was not a dead picture
a dumb
show
an unmoving statue; but a living
speaking
walking image
--that
wherewith the child is like the Father
and by which it lives as God
speaks
and acts conformably to him; an image
not such a one as is drawn with a
pencil
that expresses only colour and figure
but such a one as is seen in a glass
that represents life and motion. The hope of being thus like God gives energy
to the Christian in his struggles with sin
and attraction to the
many-mansioned home. This conformity is attainable in character
and it is more
promotive of bliss than intellect or power. We can be born again. This
experience is the introduction of the soul to the life of God. The man after
God’s own heart was to be the captain over His people. Saul was quite unfit for
this. David was the elect of God. His heart was right. (R. Steel.)
But now thy kingdom shall
not continue.
Severe punishment for seemingly small sins
Sometimes God punishes small sins severely
and such are set down
in scripture record
for weighty reasons. As--
1. To teach us the heinous nature of sin in its self
so hateful to
God
and so hurtful to men
that we may abhor all the degrees of it.
2. To show us
that indeed no sin can truly be called a little sin
because there is no little God to sin against; therefore to disobey the great
God even in the smallest matters is a ground great enough
and a sin great
enough to procure God’s severity.
3. That we may not indulge ourselves in the least sin
as we are
prone to do in presuming on God’s mercy
lest God punish us for them
and lest
little sins make way for greater
as little wedges make room for the more
massive ones
and little thieves serve to open the doors for the grand crew.
4. That we may all learn the riches of Divine grace and free mercy
in passing by and pardoning such great iniquities in us
when we find the
rigour of justice executed upon others for far lesser faults recorded in
scripture.
5. That an honest intention will not warrant an unwarrantable action
as some suppose Saul had in sacrificing; two things make a godly man
good
actions and good aims. (C. Ness.)
The doom of the unfaithful instrument
The king
one whose character faithfully represented their own
national character and desires. Like his people
he leaned to an arm of flesh.
Their sin in desiring his rule was his sin in the conduct of that rule. In his
darkening course and fearful end was exhibited to them that law of God’s
dealings of which their own national history was to be to all ages the most
marvellous example whereby His chosen instruments
who refuse to fulfil the end
for which He raises them up
are cast down into darkness
and their opportunity
of service is given to another. In all this
so far as individuals go
the
lesson is plain and inevitable. It is a law of that unseen but most certain
dominion which even here
amidst the blinding showers which conceal His
immediate working
the Most High is administering
that they who being set
anywhere to do His will neglect to do it
are replaced by other and more
faithful instruments. This is an universal and eternal law. It was evidently
thus that He dealt with the chosen people
who in this
as in so many respects
were the pattern nation. What else but a declaration of this truth is their
whole history as it is recorded by inspired annalists and interpreted by gifted
prophets? How is this written in every page of the record of God’s dealings
with them
down to that last sentence of rejection pronounced by the mouth of
the Apostle Paul
when charging on themselves the guilt of their own blood
he
said
“Lo
we turn to the Gentiles.” Here then we may see the same righteous
hand which wasted Jerusalem overturning the great Assyrian Nineveh. The same
law
which first exalted and then cast down the chosen people reached also to
the great empires of the heathen world. They rose because they were
commissioned to do a certain work; they fell
not by any mere natural process
of decay
but under the weight of God’s judicial sentence
executing itself
through the permitted action of these secondary causes. And now let me ask you
to apply this principle to our own country
and its prospects at this moment.
1. Are there then any tokens which specially mark out for us our
appointed work? Now to answer this question we must glance at those distinctive
features of our national life which sever us from other people. The first of
these is our insular position; for this at once confines us within narrow
bounds at home
and facilitates the formation of those distant settlements by
which alone we can provide for increasing numbers. Further
the same cause
makes it well-nigh impossible that we should be a great military nation
and
naturally leads
as the condition of national defence
to our becoming strong
in naval power: Further
the natural characteristics of our people tend to
produce the same result. In many of the highest gifts bestowed on other tribes
of men we are manifestly deficient. We have not the keen sense of beauty which
has ere now enabled Greece and even Rome to exalt our race. But we have the
gifts of a hardy
industrious
enterprising genius. We are fitted
apparently
by innate disposition
to be great subduers of nature’s rebellious and
reluctant but conquerable powers. And when any external agency has threatened
to destroy these powers
as when Spain and its Armada
or France at the head of
a continual system of exclusion
would have destroyed our naval greatness
some
direct interpositions of Providence have thwarted their designs. The natural
course of such influences has led us on
first to the establishment of distant
factories
and then to those factories growing into settlements
and from them
turning into colonies
which hays sometimes grown into mighty nations. Now what
special charge would such a national organisation seem naturally to suggest as
having been providentially committed to our hands? Surely at once it suggests
that we are to be employed by God as the bearers of some message to every race
and tribe. Not more evidently does the possession of great military power
wielded by a single despotic will
mark a people as charged with the avenger’s
office; not more evidently do eminent gifts of genius mark a nation as charged
to educate its brethren
than do our special faculties
instincts
and
relations to the great family of man mark us as the bearers of some message
through the world. What then can be the message to bear which we have been so
eminently fitted? Let the spiritual blessings God has given us supply the
answer to this question.
2. And if here we pause but for one moment
to ask how we
as a
nation
have fulfilled this our vocation
how appalling is the answer! Have we
not encircled the earth with the girdle of our settlements? Is it not true that
as from east to west the morning sun awakens to new life the successive
nations
the drum roll of English soldiers follows round the world its rising
light? And what
with all this
have we clone for God? Alas
how tardy
how
scanty
how interrupted
how unsystematic
how timid
how faithless have been
our services! How readily and how plentifully have we sown our vices and
diseases broadcast over a suffering world! How feebly
alas
have we planted
amongst its nations the living seed of God’s truth in God’s Church! if it be so
with us
why tarries yet the day of retribution
why sleep the thunders of
judgment? Is our present prosperity but the deep calm before the wild triumph
of the hurricane? God only knows
my brethren
how close to us may be that
fearful time of uttermost rejection. If to our startled gaze were now opened
revelations such as those which fell at Patmos on the beloved St. John
we
perhaps might see the mighty angels of vengeance withholding
but
as for a
moment
the four winds of heaven
to see whether Britain would repent and do
God’s work. Here then plainly is our nation’s calling and our nation’s risk.
3. And if this indeed be our vocation
what are the especial duties
binding upon us if we would rise up to its greatness? May it please God to
bring them home in all their power to some who listen to them. Now beyond all
question the first of all requisites for the delivery of such a message is that
we have received it thoroughly ourselves. Here then
alike for the teacher and
the taught
is our first
necessity; that the truth of God in all it
purity
with a loving spirit and a patient reiteration
be proclaimed and inculcated;
that every lawful means be used
in season and out of season
to reproduce
amongst
ourselves men of the true apostolic stamp. Next to this we need to
learn to feel
and to make others feel
how mighty are the issues for our own people
and for a waiting world
which hang on our fidelity or faithlessness. (Bishop
Samuel Wilberforce.)
The Lord hath sought Him a
man after His own heart.--
The man after God’s own heart
The simple earnest Christian has read and learnt the Psalms of
David with the greater care
and has loved them the more dearly because the
sweet Psalmist of Israel was declared to be after the mind of God: and on the
other hand the scoffer has pointed to David’s grievous sins
and asked with
scorn whether such things are the deeds of the man after God’s own heart. I
propose to offer to you some remarks upon the meaning of David’s noble title
and to show you how he deserved it. And this I shall do principally by
contrasting his character with that of Saul
a contrast which is made in the
text
and which is in fact the basis of the title applied to David. And this
point I must beg you especially to bear in mind
if you would understand the
text aright
namely
that David is not called the man after God’s own heart as
distinguished from all other good men; it is not asserted that David was on the
whole the purest and best man who ever lived. David is described there as being
after the Lord’s own heart specially in opposition to Saul
who was very far
from being after the mind of God. Saul was a wilful disobedient man
the text
was spoken to him on occasion of his disobedience. And if he did such things in
the green tree
what would be do in the dry? if be thus ran riot while the oil
of consecration was almost fresh upon him
what would he do when his kingdom
was established and he became puffed up by his power? Do you not see then
that
Saul had showed himself radically unfit for the charge of the Israelitish
people? and therefore Samuel was charged to convey to him the voice of reproof
and warning
and to tell him that whereas he had shown himself to be a man
wilful and disobedient
God would not continue the kingdom to him
but would
give it
to a man after His own heart
--His own heart (that is) especially in
those very points in which Saul had failed. Now let me contrast a little more
carefully the characters of Saul and David. I should say
that the basis of the
character of the two men was exactly opposite in one to what it was in the
other; and if I can show you
that the basis of the character of one was
pleasing to God
and that of the other hateful to Him
then you will not be
surprised that the one should be spoken of as being after the mind of God
while the other was rejected from being king. Observe
I am not saying that
there may not be some passages in David’s life very bad and disgraceful
and
some in Saul’s very good; but I am maintaining that the roots of their
characters were different
the one being faith in God
the other faith in man
and that in the main the life of David was a life of faith and obedience
that
of Saul one of godless independence. It would not be possible for me to call up
all the passages in David’s life which would illustrate the point which we have
in hand; but I would refer you to those writings of his
in which he has given
us a transcript of his own mind. The Psalms of David present to us a more vivid
picture than can perhaps be anywhere else found of a mind waiting upon God
looking away from itself
trusting in Him
blessing Him in trouble
and
blessing Him in prosperity
of a mind of which the motive principle is
evidently faith in God and submission to Him. It is true that we may find in
David’s life at least one very fearful stain. I suppose that never was sin
committed which brought such lasting contempt upon piety as that fearful fall
of David; but even in this ease let us look to David’s own record of his
feelings
when repentance and sorrow had enabled him to see his crime in its
true colours
and we shall see what a deep view be took of his sin
and what an
intolerable burden it was to him You must remember that David suffered most
severely in this world for his sin. “Against Thee
Thee only
have I sinned.”
You see here how every other view of sin vanishes before this
the view of it
as against God; a man’s vice may bring wretchedness on himself
it may ruin his
health
it may bring him to beggary; and these views are very true and in their
proper place valuable
but he who looks upon wickedness as God looks upon it
must see it in the light in which it appeared to David; he may regard it as
noxious in itself
he may lament the unhappiness which it causes
but he
regards it emphatically as sin because it is against God. Thus looking upon the
character of David
I seem to see that of a man whose heart was in a very
wonderful degree right with God; a man not perfect indeed
for none is perfect
and least of all must we look for Christian perfection under the imperfect
dispensation of the old Covenant; but still of a man whose chief characteristics
were faith in God
zeal for the honour of God
and humble submission to the
will of God. And therefore I do not wonder that Samuel
as contrasting him with
Saul
should describe him in the text as after God’s own heart; for these are
the characters of mind
which
whether in a king of Israel or in an Englishman
of our own days
must aver be the source and spring of all that is pleasing to
God. But now for a moment let us look at Saul. Without wishing to depreciate
such good qualities as he might possess
I think one may justly hold him forth
as a specimen of a man self-dependent
wilful
eminently deficient in these
qualities which form the beauty of David’s character
faith in God
humble
waiting upon Him
quiet submission to Him. And when we contrast the two
characters as I have sketched them to you
you will I think easily see
how
without speaking slightly of David’s sin
we may nevertheless say with truth
that his character in the main features of it was peculiarly after the mind of
God
and that David may be rightly spoken of as a man after the Lord’s own
heart. I have been endeavouring to show you from the example of David
what is
the character of mind which God loves; God loves the man who is ever looking to
and leaning upon Him
who has His honour ever in his mind
who thinks little of
his own personal convenience and advantage
and delights rather to worship God
and God does not love the man who ever seeks himself
the man of irreverent
mind
who exalts himself above God
and the world present above the world to
come; whatever qualities such a one may have which may make him popular or
powerful in the world
God who knows the heart estimates such a man’s deeds as
those of Saul
and rejects them. (H. Goodwin
M. A.)
Saul and David
The widely different judgments which Holy Scripture leads us to
form respecting Saul and David is a subject which occupies much attention when
we are reading the first book of Samuel. The impression which Saul makes upon
an average reader
at least at first
is beyond all question a favourable
impression. The salient points of his character engage our sympathy
and this
sympathy is deepened when we consider the misfortunes of his later life and its
tragic close. Saul
indeed
had many of these qualifications which always go to
make a man popular. Of the higher qualities of Saul’s natural character which
inspires this affection the first was
I do not say his humility
but his
modesty. Modesty
unlike humility
is not inconsistent with certain forms of
pride; and it is a natural virtue which is good as far as it goes
and which is
always attractive Saul was modest. It is plain from the account of his
elevation to the throne that he had no wish for such a position. When a number
of his new subjects despised him
and
failing in the ordinary usage of Eastern
courtesy
brought him no presents
he betrayed no annoyance or irritation; “he
held his peace.” Closely allied to this modesty was his capacity for generosity
towards opponents. Certainly
Saul was much besides all thin; he was proud
he
was reserved
he was obstinate
he was haughty in his later years
he was a
prey to the most capricious and irrational jealousy; but
especially in his
early life
he had qualities which are always valued and valuable
and which explain
the affection with which he was regarded by those who knew him. Moreover
his
reign was
on the whole
and in a civil or political sense
of benefit to his
country
and yet with this personal character and this note of God’s
assistance--for such it was under the old covenant--Saul had upon him
almost
from the first
the presentiments of disaster and ruin. When we turn to David
we find it difficult
at first
to explain this phrase--the man after the heart
of God--thus used by Samuel by way of contrast to Saul
for David’s feelings
are written much in the page of Holy Scripture
and they seem
at first sight
to make such an expression unintelligible
or
at least
exaggerated. In point
of natural excellence
Saul and David had
at least
while each was a young
man
several points in common. If David could not rival Saul’s stature
his
activity and his muscular strength were exceptional; his feet
he tells us
were like the feet of the gazelle; his arms could break even a bow of steel.
Both Saul and David were men of personal prowess and of personal courage
and
David resembled Saul in his modest estimate of himself
and in his generous
conduct upon occasions towards others. But there are dark traits in David which
the Bible makes no attempts to disguise. Nothing in the annals of Oriental
courts can well exceed the baseness of his intrigue with Bathsheba and the
cowardly murder of Uriah. Rarely has cruelty towards a conquered enemy been
greater than that with which David treated the Ammonites
and although another
side of his failings has been much exaggerated by some ancient and by several
modern critics
there are traces of deceitfulness in David which recall his
ancestor Jacob
and which impair the nobility and the beauty of the general
impression he leaves with us. And yet in contrast with Saul he has on him from
the first the notes of God’s special approval; his trials and misfortunes only
established or renewed his prosperity; his long persecution by Saul leads to
his succession to the throne; Absolom’s rebellion only makes his rule more
secure than ever in Jerusalem. All through there is upon David a presentiment
of acceptance
just as upon Saul
especially as the years pass on
there is
more and more plainly stamped a note of reprobation. If it seems at first sight
that there is something arbitrary in the different estimates that Holy
Scripture itself leads us to form of Saul and David
let us look once more hard
at Saul
and let us ask ourselves what it is that is especially wanting in him.
Is it not this
that Saul
so far as the Bible account of him goes
gives no
evidence of having upon and within him the permanent influence of religion
of
anything that we could call the fear and love of God in his hearty. And the
same temper is observable in Saul when he was ordered to go and smite the
sinners of the Amalekites and utterly destroy them and their cattle. The first
particular of his disobedience was occasioned by his wish to be popular
he
“feared the people and obeyed their voice”; the second was probably due to his
feeling for a brother monarch--a feeling which
however natural at other times
ought not to have arrested obedience to a Divine command. Certainly
Saul’s
conduct in respect of Agag did not arise from any unwillingness on his part to
shed blood. He had no such scruples to prevent him from attempting the
extermination of the Gibeonites
although they ought in his eyes to have been
protected by Joshua’s oath
which pledged their safety in the midst of Israel.
The truth was that he was at heart indifferent to the command of God
and
thought himself at liberty to disobey just as much of it as the feeling or
convenience of the moment
might suggest. And it is no objection to this view
of Saul’s mind
as in reality unconcerned with the claims of God and with the
unseen world
that he showed himself anxious for some superhuman guidance when
on the eve of his death he stole round the base of little Hermon to endeavour
to consult the witch. We see the same thing every day of our lives. Men who have
scornfully rejected the Christian revelation are constantly haunted by weird or
grotesque superstitions. The human soul is made for faith in the unseen
and if
its deep craving be not satisfied by the one supreme reality of what He has
told us about Himself
it will seek satisfaction in quarters which faith would
condemn more earnestly than reason. Now it was precisely in this respect that
Saul presents so great a contrast to David. David
in spite of his grievous
faults
had upon his heart and conscience continually the impress
awful
yet
most fascinating
of the majesty
the beauty
the encompassing presence
the
boundless magnificence of God. This great possession remained with him
throughout his life. He has admitted us to the secrets of his soul at almost
every stage of his eventful history. David associates us with his experiences
not
only in his triumphs
but in his deep and unspeakable humiliations. We
know what he feels and thinks after his sin with Bathsheba
what he feels and
thinks as he flies a dishonoured exile before his rebellious son. And he is
always true to this ruling characteristic of his life. When in his fear or his
exaltation
in his penitence or in his joy
in his struggles or in his repose
in thought or in action
God has the first place in his intellect; God’s
approval
God’s condemnation
God’s works
God’s will are ever his first
concern. This
the preoccupation of his life
makes him
even in the camp or on
the throne
a sort of enthusiast
on whom the outward world sits lightly
and
who cares not for its unfavourable opinion if only he is loyal to his unseen
and awful Master. “Whom have I in heaven but Thee? and there is none upon earth
that I desire in comparison of Thee.” One cannot imagine these words in the
mouth of Saul
the cool-headed man of the world
conducting himself as did
David when the ark was moved in state from the house of Obed-edom
near
Kirjath-jearim
to Jerusalem. This is the reason why David is called
in
contrast to Saul
“the man after God’s own heart.” Certainly. David’s sins were
not after God’s own heart. May He forgive the blasphemy that would suggest that
they were! But beyond and beneath those sins there was a permanent character of
soul instinct with the fear and with the love of God that survived and
conquered them. There was
so far as we know or can conceive
nothing
corresponding to this in Saul. There is
indeed
no event in Saul’s life which
is at once so cruel and so base as David’s sin with the wife of the murdered
Uriah; but then there was nothing in Saul that could have issued forth as
David’s heart-broken repentance. It is the difference between cold
tranquil
decorous indifference to the real claims of God upon a human life
and a fear
of God and a love of God which are upon the whole of the governing forces of
the soul. Saul and David are lasting types of human character. Saul and David
live in their representatives at the present day. Lives on the whole decorous
illustrated even by undoubted and high natural virtues
but based on a deep
if
not a reasoned
indifference to the will of God--such lives are lived side by
side with lives open to grave criticism on account of conspicuous failings
yet
based at bottom on a true fear and love of God
which lasts on under and in
spite of the imperfection of the service which is rendered to Him. Saul is the
more popular character with the world at large. The world likes his mixture of
generosity and haughtiness
his jaunty carelessness about all that points to
the mystery and the responsibilities of life. David too
is unquestionably
vulnerable and keen sighted
and unfriendly critics are always hard at work
upon the inconsistencies which they detect between his practice and his
professions. Nevertheless
my brethren
it is better to have our part with
David than with Saul; with a loyalty to God which is not always consistent
rather than with an outward propriety
if so be that it is never really loyal.
(Canon Liddon.)
A man after God’s own heart
I. It is plain by
a reference to the context that the title “after God’s own heart” was only
comparative
not absolute. Meant that
by the side of Saul
David was the man
who attracted favour and confidence of God. The faith by which he walked with
God; gained the victory over Goliath; became at all worthy to be God’s
vicegerent; remained unconquered
though not unhurt
through many a defeat and
fall
through a life-long struggle.
II. Title was given
him in early days
before his life had become overcast with the cloud of sin
and error. “The Lord hath sought Him a man
” etc. And when God found him he was
still the David of the 23rd Psalm. Do not say that God did not love him after
his fall
or did not give him large praise until his death
and after his
death. But he is certainly never called the man after God’s own heart again.
III. David’s
repentance was far more deep than appears on the surface of the narrative. How
deep and true it was we know from 51st Psalm
which has supplied so many
millions of penitent souls with very words they wanted.
IV. It is most necessary
to bear in mind
in considering the career of David
the severity of punishment
which followed upon David’s sin. Let anyone look at David’s old age
and say
whether the justice of God is not an inexorable and an awful thing. For every
sin there is forgiveness
but for all that it may be that every sin leaves its
mark
its effect for ill. (R. Winterbotham
M. A.)
David
By this glowing announcement of a “Coming Man” our expectations
and our curiosity are naturally raised to the highest pitch. And I daresay that
if we read it in a modern three-volume book without any knowledge of
intervening occurrences
we should look on to the end of the third volume to
know at once whether he was supposed to have realised the ideal. If we did so
we should find an answer in the affirmative. The main question to which I
propose to address myself is this. Can God ever express his approval of the
whole character of a man who has committed the blackest sins which history
records or which the imagination can picture? In approaching the question I
must ask you to bear in mind the immense difference between looking back at a
sin and looking forward to the self-same sin. A good deal of the genuine
perplexity about the case before us is caused
I am sure
by forgetting this. Men
commonly think that David was necessarily a bad man
because they think
and
rightly think
that they should certainly be bad men if they proposed to
themselves to commit the sin which David committed. But we cannot fairly argue
thus and say
“If David was a man after God’s own heart
it follows that such a
complication of sins as he committed is no hindrance to God’s favour.” It is
not fair to argue thus. Why not? Because the whole of the case is not stated.
The fair argument from David’s case is this
“If David was on the whole a good
man
it follows that great sin
followed by deep and lifelong repentance
does
not exclude from God’s favour
and His approval of the character as a whole.”
Put it thus: We see as a fact
now that the result is before us
that David did
repent and was accepted. If the history had stopped short at the account of his
sin
and there were no favourable notices of him
then we could not assume that
he had repented. Again
if we read that he sinned deliberately
trusting in the
mercy of God and fully intending to repent
then we could have but one opinion
of him; and if
in that case
he were mentioned with commendation or anything
remotely bordering upon it
Scripture could not
as far as I can see
possibly
be defended against the charge of encouraging wickedness and teaching men to
“continue in sin that grace might abound.” But
as matters stand
what is the
very most that can fairly be deduced from David’s case? That when a man does
fall into a grievous sin
David-Beloved
In what respects did David deserve this name?
I. As a type of
Christ.
1. A perpetual covenant made with Him. Isaiah 55:3. (Explained Acts 13:34).
2. Born at Bethlehem. (John 7:42; Acts 13:23).
3. Chosen out of the people (Psalms 89:19).
I. As an example
to us in his own character.
1. Two qualifications Godward.
2. Five qualifications manward (1 Samuel 16:18).
III. He was God’s
choice. If God calls us to witness for Him
and we feel ever so unfitted in
ourselves
let us remember John 15:16; 1 Corinthians 1:27. (R. E.
Faulkner.)
The character of David
Men are apt to give their chief attention to certain moral
blemishes which disfigured the life of this extraordinary servant of God; and
either they deduce from them an excuse for their own intemperances
or they
assume that God does not hate sin so vehemently as Scripture elsewhere
represents; or else they fairly own themselves unable to reconcile the several
wicked acts of David’s life with that election and special favour which God was
pleased to bestow upon him. Now
the conclusion that the crimes of David can
ever justify similar acts of wickedness in others must be utterly delusive
if
we find that David never justified them in himself. I shall
therefore
endeavour to examine the character of this very eminent person
and to account
from a general view of the subject
for that title of affectionate
preference--“a man after God’s own heart”--by which the prophet was
commissioned to speak of him. In reviewing
therefore
these facts
and
comparing them with the privileges their author enjoyed
you may feel disposed
to assume that God makes an irrespective choice of His servants
and that their
moral worth does not weigh against His predetermined election. If such be the
judgment you are disposed to give
from a consideration of David’s career it is
very certain that you have very imperfectly studied his character
and that you
would strangely misinterpret the ways of our heavenly Father. For
without
reckoning many extenuating circumstances in our consideration of David’s evil
deeds--for instance
his power and temptations as a king--his ignorance of that
perfect morality which was unknown until the Gospel was preached--that
disregard
too
of human life and female virtue which has always obtained in
eastern countries--without
I say
reckoning any of these things in our final
estimate of David’s character
we may safely assert that neither in the Old or
the New Testament can be found repentance so deep
humility so sincere
faith
so unwavering
or generosity so noble
as the records of David’s life show; and
if these excellent virtues
united in the character of one person
are not
sufficient to account for the Divine preference
then indeed David’s privileges
ate a mystery
and God’s love for him is wholly unintelligible. Let us
however
consider the several qualities which I have attributed to David
and
if possible
trace in them the workings of that Spirit who alone can rescue our
nature from the dominion of evil.
1. First
his repentance. This we naturally look for after his fall
with Bathsheba
and the attendant conspiracy against her husband’s life.
Immersed for a time in guilty indulgence
David seems to have been in that
common state which sensuality produces
literally unaware of the extent of his
crime. Suddenly
and in the midst of this fancied security
the Prophet Nathan
stood before him
and
by a parable almost
unequalled for its truth and
tenderness
recalled the king to his senses. Now
if any one of you wish to
express his own repentance
or to test its reality
let him use such language
as this
and try how far his feelings accord with it. If you can repent in this
spirit
you know indeed what repentance is. In fact
the Bible affords no
language for the broken and contrite heart equal to this
and other penitential
Psalms by David.
2. Now
with regard to David’s unwavering faith in God
I may say at
once that it was the ruling principle of his life. Everything he deliberately undertook
was in simple reliance upon Divine support. Faith with David really was “the
substance of things hoped for
the evidence of things not seen:” it supported
him through all the vicissitudes of a strangely chequered life
and spread a
halo of hope around his departing spirit. After making allowance for the minute
record of his human failings--a publicity which most men happily escape--and
for the partial revelations which visited the times in which he lived
we find
no character in Scripture so full
perhaps
of unwavering faith in the goodness
and promises of God as David!
3. The last point which I shall notice in the character of this
extraordinary person is his generous and noble feelings; and most
strikingly
were these displayed in David’s connections both with Saul and his son
Jonathan. The former regarded David as his deadliest enemy; the latter loved
him as his bosom friend. In the study of the life of David the lesson which has
struck me
and which I would inculcate upon you
is the extraordinary
difference betwixt David and mankind in general
in all the good points for
which he was eminent; for it would appear that
though we can imitate him in
his crimes
in his faith and humility we widely differ from him: and thus we
have a sort of prurient interest about all his weaknesses
fancying we see in
them some justification for our own; whilst with his excellencies we are
comparatively unacquainted
because they rebuke and cry shame to us at every
step in life. Why David was the favourite of God rather than any of us
is
therefore
very clear: we partake the condemning sinfulness of his fallen
nature; but we do not join him in penitence
in humility
and in faith. Our
repentance is commonly mere shame and worldly discomfiture; no real change of mind
and therefore requiring to be repented of
our trust we give to the world and
its trifles rather than to God. In business we are lively
earnest
and active;
but in prayer we are cold and doubting. The records of David’s piety are before
us in the Psalms--compare with these the remembrance of your best devotional
exercises
and you will see how we differ from him. If there be this difference
betwixt you and David which I have attempted to show you
still delude not
yourselves with the fancy that a higher standard of excellence was demanded
from him than is expected from you. As to this matter there is but one
rule--“Be ye perfect as your Father which is in Heaven is perfect
” and for
this every one of you must strive. The standard for all men is the highest
possible. Finally
remember one other thing
which the example of David has
taught us
with regard to progression upon the heavenly road: whatever be your
peculiar temptations
or your besetting sins
you must commence a spiritual
reformation--you must seek the renewing of your minds by prayer and spiritual
exercises
or you will seek to grow better in vain. Our Lord enjoined the
Pharisees to cleanse first the inside of the cup and the platter; and David
with the same conviction
prayed--“Create in me a clean heart
and renew a
right spirit within me.” This
believe me
is the only way to become a
Christian here
or to inherit glory
immortality
and icy hereafter. (A.
Gatty
M. A.)
Was David a character after God’s Own heart-Yes or No?
Was the character of David after God’s own heart? Conventional
pietists will to a man say
Yes. The most thoughtful
independent
and critical
students of God’s Book will to a man say
No. We say
No
for the following
reasons:--
I. Because the
affirmative is a reflection of God’s holiness. Sin is the “abominable thing”
which the Almighty hates
hates everywhere
and in every form David had his
virtues
as most bad men have; but few men in history were guilty of more
heinous crimes. He was guilty of falsehood
cruelties
adulteries
murders His
whole nature at times seemed flooded and fired with the spirit of revenge. It
is blasphemy to assert that such a character was after the heart of infinite
purity We say
No.
II. Because the
affirmative is unsustained by the Word of God. The text which is the passage
quoted in its favour does not mean it. The expression
“after His own heart
”
does not mean after His own approval
but after His own counsel. “He worketh
all things after the counsel of His own will.” Indeed
when these words were
uttered David was not born. The Almighty used David as He used Cyrus
Alexander
Caesar
etc.
after His own “heart
” that is
after the counsel of
His own will. We say
No.
III. Because the
affirmative is fraught with mischief. The thoughtful worldling says
“All
right; if God approves of a man whose history is so full of meanness
revenge
deception
ungovernable lust
and bloodshed
we cannot be far wrong.” (Homilist.)
Verse 17
The spoilers came out of the camp of the Philistines in three
companies.
The spoilers
Saul is reproved for his haste
his presumption
and his
disobedience. Samuel then departs to Gibeah
and the nation are for a time
notwithstanding Saul’s valour
reduced to great straits under the rule of the
Philistines. “The spoilers
” too
“came out of the camp of the Philistines in
three companies
” spreading desolation over the whole country. At last
by the
brilliant valour of Jonathan and his armour bearer
a portion of the Philistine
host was slain
and a sudden panic spreading throughout their camp
their
entire forces were routed. Thus the children of Israel regained once more their
freedom.
I. That it is when
men are unprepared that temptations come. When “there was neither sword nor
spear found in the hand of any of the people
” that was the time that the
spoilers came out. Temptations assail us on our weakest side
and at the most
unexpected moment. The sin that most easily besets us is the sin that comes
upon us when we are in idleness and ease
in no way prepared for a spiritual
conflict.
II. That
temptations
though very distinct
are often difficult to separate from each
other
and to individualise. These spoilers came out of the camp in three
companies
and they are not named nor individualised. Sins glide so into each
other that it is frequently difficult to analyse any particular offence amidst
so confused a mass. Lavish benefactions
for instance
may be given from
thoughtless generosity
from true charity
or from ostentation. Who can tell
which of these is the actuating motive in any particular case? Not even
often
the doer himself. It is the same with our sins and vices. It is difficult to
assign the true place
and therefore the real guilt
of any particular one
amongst them.
III. That
temptations come from three main causes
the world
the flesh
and the devil.
The spoilers came out of the camp of the Philistines in three companies. “The
world is too much with us;” its pleasures and its pains continually affect us.
The lusts of the flesh unceasingly tend to drag us down. The temptations of
Satan
too
are craftily devised to overwhelm us.
IV. That these
temptations often arise from our superabundance of worldly riches. These spoilers
came out of the camp of the Philistines
and this camp was situated at
Michmash
which name means treasure. Money is useful if it be usefully
employed. Wealth is a great trust
which
if a man employs rightly
he may be a
benefactor to his fellow men
and may receive a blessing from God. But it is a
great snare
more especially if it has been acquired without much personal
merit or much personal exertion on the part of its possessor
V. That these
temptations have their starting point frequently from wilful and conceited
ignorance. The spoilers came out of the camp of the Philistines. A modern
author
Matt
hew Arnold
has taken the term Philistine as descriptive of
self-satisfied and offensive want of culture. From the fields of ignorance and
of thoughtlessness no harvest but a crop of tares can be expected. “Evil is
wrought from want of thought
as well as want of heart.”
VI. That obedience
is the garrison that keeps these companies of evil passions in check. The
spoilers did not come out of the camp of the Philistines to spread like
devouring grasshoppers over the land of the children of Israel until Saul had
disobeyed the Divine command given to him through Samuel. So
as long as we
follow the plain line of duty
and act in obedience to the strict letter as
well as to the real spirit of the law of God
we shall be little liable to the
assaults of sin. It is when we palter with truth
equivocate with conscience
enter into dalliance with some evil passion
that we are ensnared by
temptation. In the “Pilgrim’s Progress
” as long as Christian kept on the
highway
he was safe; it was only when he strayed into the byways of error that
he fell into the power of Giant Despair
and was immured in the dungeons of
Doubting Castle. (R. Young
M. A.)
Verses 19-21
Now there was no smith found throughout all the land of Israel.
The blacksmith’s captivity
What a scalding subjugation for the Israelites! The Philistines
had carried off all the blacksmiths
and torn down all the blacksmith’s shops
and abolished the blacksmith’s trade in the land of Israel. The farmers and the
mechanics having nothing to whet up the coulter
and the goad
and the
pick-axe
save a simple file
industry was hindered
and work practically
disgraced. The great idea of these Philistines was to keep the Israelites
disarmed.
I. I learn first
from this subject
how dangerous it is for the church of God to allow its
weapons to stay in the hands of its enemies. We are too willing to give up our
weapons to the enemy. The world boasts that it has gobbled up the schools
and
the colleges
and the arts
and the sciences
and the literature
and the
printing press. Infidelity is making a mighty attempt to get all our weapons in
its hand
and then to keep them. You know it is making this boast all the time;
and after a while
when the great battle between sin and righteousness has
opened
if we do not look out we will be as badly off as these Israelites
without any swords to fight with
and without any sharpening instruments. I
call upon the superintendents of literary institutions to see to it that the
men who go into the class rooms to stand beside the Leyden jars and the
electric batteries
and the microscopes and telescopes
be children of God not
Philistines. We want to capture all the philosophical apparatus
and swing
around the telescopes on the swivel
until through them we can see the morning
star of the Redeemer
and with mineralogical hammer discover the “Rock of
Ages
” and amid the flora of all realms find the “Rose of Sharon and the lily
of the valley.” Recapture these weapons. Let men of God go out and take
possession of the platform. Let the debauched printing press of this country he
recaptured for Christ
and the reporters
and the type setters
and the
editors
and publishers be made to swear allegiance to the Lord God of Truth.
II. Again
I learn
from this subject what a large amount of the Church’s resources is actually
hidden
and buried
and undeveloped. The Bible intimates that that was a very
rich land--this land of Israel. It says: “The stones are iron
and out of the
bills thou shalt dig brass
” and yet hundreds of thousands of dollars’ worth of
this metal was kept
under the hills. Well
that is the difficulty with the
Church of God at this day. Its talent is not developed. The vast majority of
Christians in this day are useless. The most of the Lord’s battalion belong to
the reserve corps. The most of the crew are asleep in the hammocks. The most of
the metal is under the hills. O
is it not time for the Church of God to rouse
up and understand that we want all the energies
all the talent
and all the
wealth enlisted for Christ’s sake? I like the nickname that the English
soldiers gave to Blucher
the Commander. They called him “Old Forwards.” We
have had enough retreats in the Church of Christ; let us have a glorious
advance. And I say to you tonight
as the General said when his troops were
affrighted. Rising up in his stirrups
his hair flying in the wind
he lifted
up his voice until 20
000 troops heard him
crying out: “Forward
the whole
line!”
III. Again: I learn
from this subject
that we sometimes do well to take advantage of the world’s
sharpening instruments. Let us go over among sharp business men
and among
sharp literary men
and find out what their tact is
and then transfer it to
the cause of Christ. If they have science and art it will do us good to rub
against it. In other words
let us employ the world’s grindstones. We will
listen to their music
and we will watch their acumen
and we will use their
grindstones; and we will borrow their philosophical apparatus to make our
experiments
and we will borrow their printing presses to publish our Bibles
and we will borrow their rail trains to carry our Christian literature
and we
will borrow their ships to transport our missionaries. That was what made Paul
such a master in his day. He not only got all the learning he could get of
Doctor Gamaliel
but afterward
standing on Mars Hill
and in crowded
thoroughfare
quoted their poetry
and grasped their logic
and wielded their
eloquence
and employed their mythology
until Dionysius the Areopagite
learned in the schools of Athens and Heliopolis
went down under his tremendous
powers. That was what gave Thomas Chalmers his power in his day. He conquered
the world’s astronomy and compelled it to ring out the wisdom and greatness of
the Lord
until for the second time
the morning stars sang together and all
the sons of God shouted for joy.
IV. Again
my
subject teaches us on what a small allowance Philistine iniquity puts a man.
Yes; these Philistines shut up the mines
and then they took the spears and the
swords
then they took the blacksmiths
then they took the grindstones
and they
took everything but a file. O
that is the way sin works; it grabs everything.
It begins with robbery
and it ends with robbery. It despoils this faculty and
that faculty
and keeps on until the whole nature is gone. Was the man eloquent
before
it generally thickens his tongue. Was he fine in personal appearance
it mars his visage. Was he affluent
it sends the sheriff to sell him out. Was
be influential
it destroys his popularity. Was be placid
and genial
and
loving
it makes him splenetic and cross; and so utterly is he changed that you
can see he is sarcastic and rasping
and that the Philistines have left him
nothing but a file. So it was with Voltaire
the most applauded man of his day.
Seized with hemorrhage of the lungs in Paris
where be had gone to be crowned
in the theatre as the idol of all France
he sends a messenger to get a priest
that he may be reconciled to the Church before he dies A great terror falls
upon him. He makes the place all round about him so dismal that the nurse declares
that she would not for all the wealth of Europe see another infidel die.
Philistine iniquity had promised him all the world’s garlands
but in the last
hour of his life
when he needed solacing
sent tearing across his conscience
and his nerves a file
a file. So it was with Lord Byron. Is it not so
Herod?
Is it not so
Hildebrand? Is it not so
Robespierre? Aye! aye! it is so; it is
so. “The way of the wicked He turneth upside down.” History tells us that when
Rome was founded
on that day there were twelve vultures flying through the
air; but when a transgressor dies
the sky is black with whole flocks of them.
When I see sin robbing so many of my hearers
and I see them going down day by
day
and week by week
I must give a plain warning.
V. I learn from
this subject what a sad thing it is when the Church of God loses its metal.
These Philistines saw that if they could only get all the metallic weapons out
of the hands of the Israelites all would be well
and
therefore
they took the
swords and the spears. They did not want them to have a single metallic weapon.
When the metal of the Israelites was gone their strength was gone. This is the
trouble with the Church of God today. It is surrendering its courage It has not
got enough metal (T. De Witt Talmage.)
Philistinian policy
The care here taken by the Philistines to leave no smith in
Israel
who should make any arms for their defence
is an usual policy with
conquerors
in order to disarm and keep in subjection those whom they have
subdued. Our spiritual enemy
represented by these Philistines
never failed to
use the like stratagem. The souls which they hold in captivity they first
deprive of their arms
and prevent
as much as possible
the use of any weapons
which may rescue them from their tyranny and regain their liberty. These arms
are principally the word of God
and the use of the Holy Scriptures
which are
not only a light and lantern to our path
but a buckler of defence
and a sword
to smite and subdue our enemies. Thus the spirits of error and lies employ
their utmost efforts and craft to take away both the knowledge and means of
truth.
──《The Biblical Illustrator》