Verse-by-Verse Bible Commentary
1 Samuel 12:24

Clarke's Commentary

Verse 1 Samuel 12:24. Only fear the Lord — Know, respect, and reverence him.

Serve him — Consider him your Lord and Master; consider yourselves his servants.

In truth — Be ever honest, ever sincere; with all your heart - have every affection engaged in the work of obedience; act not merely from a principle of duty, but also from a pious, affectionate sense of obligation. Act towards your God as an affectionate child should act towards a tender and loving parent.

Consider how great things] Review the history of your fathers, review your own life; see what interpositions of power, mercy, goodness, and truth, God has displayed in your behalf! Has he not daily loaded you with his benefits?

Bridgeway Bible Commentary

Samuel’s farewell address (12:1-25)

The people’s demand for a king was an insult to Samuel as well as to God. Samuel therefore called upon them to declare before God and before the king that he had been blameless in all his behaviour. He had given them no cause to be dissatisfied with his leadership (12:1-5).
In the lengthy address that followed, Samuel reminded his hearers of all that God had done in giving Israel the land of Canaan for a homeland (6-8). He reminded them also that Israel’s troubles in Canaan had come from the sins of the people, not from the type of leadership. They now had the leadership they wanted, a king, but even he would not be able to save them from judgment if they sinned against God. As under the rule of the judges, so under the rule of a king, God would give his people into the hand of their enemies when they rebelled against him, and save them from their enemies when they obeyed him (9-15).
Samuel gave the people clear proof that he spoke for God in condemning them for asking for a king. In response to his word, God sent a sudden storm, even though rain did not normally fall at that time of the year (16-18). The people were terrified and realized their sin in asking for a king. But now that they had their king, there could be no turning back. Samuel could not change matters, but he promised to keep praying for them and to keep teaching them God’s way. Though no longer their political leader, he was still their priest and prophet (19-25).

Coffman's Commentaries on the Bible

SAMUEL REASSURES THE PEOPLE OF GOD'S CONTINUED LOVE AND PROTECTION

"And all the people said to Samuel, "Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins this evil, to ask for ourselves a king." And Samuel said to the people, "Fear not; you have done all this evil, yet do not turn aside from following the Lord, but serve the Lord with all your heart; and do not turn aside after vain things which cannot profit or save, for they are vain. For the Lord will not cast away his people, for his great name's sake, because it has pleased the Lord to make you a people for himself. Moreover as for me, far be it from me that I should sin against the Lord by ceasing to pray for you; and I will instruct you in the good and the right way. Only fear the Lord and serve him faithfully with all your heart; for consider what great things he has done for you. But if you still do wickedly, you shall be swept away, both you and your king."

"We have added… this evil… to ask for ourselves a king" There is every evidence that the sin of Israel did not lie in their motives for asking a king, but in the fact of their asking it.

"Serve the Lord with all your heart" No merely pretended service of the Lord could suffice; as reiterated long afterward by the Saviour, "Thou shalt love the Lord your God with all your heart, soul, mind and strength, this is the first and great commandment" (Mark 12:29).

"Do not turn aside after vain things" This is a reference to the pagan idols, which are also referred to in the Scriptures as `nothings.' In fact the words here rendered vain things, "Actually mean anything empty or void, and are often used, as here, for an idol. As Paul says, `An idol is nothing in the world' (1 Corinthians 7:4)."The Pulpit Commentary, op. cit., p. 210. H. P. Smith translated this place, "And do not turn aside after the nothings."International Critical Commentary, op. cit., p. 89.

"The Lord will not cast away his people" The great factor underlying a promise like this was the purpose of God as revealed to Abraham that through his Seed (singular), the Messiah, God would bless all the families of the earth (Genesis 12:3). God's promise of the Messiah to be born of the posterity of Abraham absolutely required that God preserve and protect that posterity (Israel) until that goal was actually achieved in the birth of our Lord Jesus Christ. Unfortunately the Israelites took advantage of that promise by their countless rebellions.

"Far be it from me that I should sin against the Lord by ceasing to pray for you" From this it is clear that Christians should never cease to pray for the Church (the true Israel).

In regard to this verse (1 Samuel 12:23), Willis observed that, "Samuel here reaffirms his intention to continue his role as a prophet,… and priest in Israel, declaring that Israel's gaining a king will not interfere in this work."John T. Willis, p. 123.

"If you do wickedly, you shall be swept away, both you and your king" "This probably looks forward to Saul's death at Gilboa."Ibid. It is the king not the prophet who receives this warning.

Smith's Bible Commentary

Chapter 12

Now in the twelfth chapter Samuel is now sort of stepping down because they have now proclaimed the king. So his career as the judge over Israel has pretty much come to an end, as the reigns of government are now turned over from the theocracy, Samuel the judge speaking for God to the people, now to a monarchy where Saul is ruling. So Samuel is stepping down. This is more or less his farewell speech to the people. He is going to go into pretty much political obscurity after this point. He's gonna step into the background. He will be dealing not with the people; he will be dealing with Saul and with individuals, but no longer the public figure in leading Israel. So this is his last, final speech to Israel in chapter twelve.

Samuel said unto all Israel, Behold, I have hearkened unto your voice in that you have asked that I should set a king over you. And now, behold, the king is walking there before you: and I am old, I'm gray-haired; and my sons are with you: and I have walked with you from my childhood to this day ( 1 Samuel 12:1-2 ).

So you do remember that he started out his career extremely early. As soon as he was weaned he was a public figure. He was there in the place of worship. The people who would gather for worship saw this little boy year by year as he grew and as he developed. They recognized that God's hand was upon this young man. He just sort of naturally grew into the position of leadership and judge over Israel.

Now [He declares] here I am: and I want you to witness against me before the Lord, and before his anointed: whose ox have I taken? whose donkey have I taken? ["Who have I defrauded?"] who have I oppressed? or of whose hand have I received any bribe to blind my eyes? tell me and I will restore it ( 1 Samuel 12:3 ).

In other words, he is declaring his innocency before the people. "Look, I didn't take from you at all. I didn't take from you your oxen, your donkeys. I didn't accept bribes. I've not oppressed you. If anyone feels that I've oppressed you, anyone feels I've defrauded, step forward, and I will pay." Really Samuel did have a very beautiful and remarkable career as the judge of Israel. Extremely outstanding person.

So they answered, You haven't defrauded us, nor oppressed us, neither have you taken anything from us. And he said unto them, The Lord is witness against you, and his anointed is witness this day, that you have not found anything in my hand. And they answered, God is witness ( 1 Samuel 12:4-5 ).

"If you swear God is witness, I've not taken anything from you." "That's right, we swear to that.

So Samuel said unto the people, [Rehearsing now their history a little bit.] It is the Lord that advanced Moses and Aaron, and they brought your fathers out of the land of Egypt. Now stand still, for a minute that I might reason with you before the Lord of all the righteous acts which the Lord did to you and your fathers ( 1 Samuel 12:6-7 ).

Now he is seeking now to justify God. He's justified himself; "Look I've taken nothing."

"Right."

"I'm clean."

"Right."

"Now I want to show you that the Lord is also clean, that the Lord has treated you right. That He has never mistreated you or your fathers. That which the Lord has done has been fair and just."

When Jacob was come into Egypt, and your fathers cried to the Lord, then the Lord sent Moses and Aaron, and they brought your fathers out of Egypt, and made them to dwell in this place. And when your fathers forgot the Lord their God, he sold them into the hand of Sisera, who was the captain of the host of Hazor, and then into the hand of the Philistines, and then into the hand of the king of Moab, and they fought against them. And they cried unto the Lord, and said, We have sinned, because we have forsaken the Lord, and we have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve you. And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and you dwelled safely. And when you saw that Nahash the king of the children of Ammon came against you, you said unto me, No; but a king shall reign over us: when the Lord your God was your king ( 1 Samuel 12:8-12 ).

"Now I want you to acknowledge this that God was fair and just. Your father Jacob went down to Egypt, and there your fathers were oppressed. They cried unto God, God sent Moses and Aaron who brought them out of Egypt, and to this place. But when your fathers began to forsake God, then they were forsaken of God. It was only after they had forsaken God that their enemies came in and began to oppress them. But they cried unto God, and God sent deliverers." these various judges.

He names some of the judges that God used as the deliverer, finally Himself. But now you are faced with another crisis and rather than crying out unto God for His deliverance, you are now asking for a king. In thus doing, you are rejecting God from being king. So you are going from a theocracy, a people governed by God, to a monarchy, people governed by an earthly king.

Now therefore behold the king that you have chosen, and you have desired. ["Here he is, take a look at him."] and, behold, the Lord has set a king over you. If you will fear the Lord, and serve him, and obey his voice, and not rebel against his commandment, then shall both you and the king that reigns over you continue following the Lord your God: But if you will not obey the voice of the Lord, and you rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers.

Now I want you to stand and see this great thing, which the Lord is gonna do before your eyes. Today is the day of the wheat harvest. I'm gonna call unto the Lord, and he's gonna send thunder and rain; that you might perceive and know that your wickedness is great, which you have done in the sight of the Lord, in asking for a king. So Samuel called unto the Lord; the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. And the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins this evil thing, to ask us a king. And Samuel said unto the people, Fear not: you have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart; And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain ( 1 Samuel 12:13-21 ).

So Samuel says, "Look you've done an evil thing in asking for a king. That you might know how wicked it is, God's gonna show you a wonder. I'm gonna ask God to send thunder and rain upon your wheat harvest."

There in the sight of the people God sent thunder and rain. So as the thunder began to clap around them, and the rain began to fall, they said, "Oh we've sinned, we've done wickedly. Pray that God not destroy us."

Now it is interesting, they aren't really repenting. The repentance means a change, a true repentance they would've said, "Oh get rid of Saul. We'll let God serve us or reign over us. We'll serve God." That would've been repentance. But theirs is, "Oh we're sorry, but we still want our king."

Now there is a difference between sorrow and repentance. The Lord requires repentance from sin, not just a sorrow for sin. So often we have a sorrow because of the consequences of our sin, but we go on doing it. God wants repentance, that is a turning away from the evil in our lives. God requires repentance.

So they said, "Pray that we will not die."

Samuel said to them, "You're not gonna die, but just make sure that you don't quit serving the Lord, for if you do, you're gonna start serving other gods, vain things, which cannot profit or deliver."

Now he declared this because he knew the nature of man. You've got to serve somebody. If you are not serving God, you're going to be serving some vain thing that really can't help you or deliver you, that is really no profit to you. We look around the world today and we see the vain things that men are worshiping or serving. But you cannot serve God and mammon. They are mutually exclusive. If you forsake serving the Lord, because you've got to serve somebody, you're gonna start serving vain things, which when your time of trouble and peril arises, they'll not be able to profit you or to deliver you.

But if you serve the Lord he will not forsake you for his great name's sake; because it has pleased the Lord to make you his people ( 1 Samuel 12:22 ).

"Now for God's reasons He's pleased to make you His people. If you'll just serve Him, He will not forsake you."

Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and right way ( 1 Samuel 12:23 ):

Now here Samuel brings up something that to me is quite interesting. They said, when they realized their wickedness, they said, "Pray for us that we not die." In response to that Samuel said, "As for me, God forbid that I should sin against the Lord by ceasing to pray for you." In other words, not praying is sinful. Not praying is sinning against the Lord. "God forbid that I should sin against the Lord by ceasing to pray for you."

Now if God has commanded us to pray one for another, then our failure to pray for one another is disobedient to the command of God, and disobedience to God's command is sin. The Lord has told us we are to pray one for another. Therefore we are all of us required to pray for each other. God forbid that we should sin against the Lord by ceasing to pray for one another. Oh, that we would realize the awful sin of prayerlessness in our lives. That not to pray, not to spend time in prayer with the Lord is actually sinning against the Lord. It's sinning against His commands to us.

Only fear the Lord, and serve him in truth with all your heart; for consider how great things he has done for you. [Just consider the wonderful things God has done for you, and then serve Him with all your heart.] But if you continue in wickedness, just know you're gonna be consumed, both you and your king ( 1 Samuel 12:24-25 ). "

Dr. Constable's Expository Notes

Samuel’s second warning to the people ch. 12

The writer wrote chapters 12-15 very skillfully to parallel chapters 8-11. Each section begins with Samuel warning the people about the dangers of their requesting a king (chs. 8 and 12). Each one also follows with a description of Saul’s exploits (chs. 9-10 and 13-14) and ends with Saul leading Israel in battle (chs. 11 and 15). This parallel structure vividly sets off the contrast between Saul’s early success as Israel’s king and his subsequent failure. The reason he failed is the primary theological lesson of these chapters, and it advances the fertility motif.

Chapter 12 is another most important theological passage in Samuel along with 1 Samuel 7 and 2 Samuel 7. Here Samuel explained Israel’s future relationship with Yahweh and the Mosaic Law, since the people insisted on having a king and had rejected Yahweh and Samuel.

"With this address Samuel laid down his office as judge, but without therefore ceasing as prophet to represent the people before God, and to maintain the rights of God in relation to the king." [Note: Keil and Delitzsch, p. 115.]

"This chapter . . . formally marks the end of the period of the judges . . ." [Note: Gordon, p. 125.]

Dr. Constable's Expository Notes

Samuel’s reassurance of the people 12:19-25

The people’s rebellion against God was not something they could undo. Consequences would follow. Nevertheless Samuel counseled them to follow and serve the Lord faithfully from then on. They should not fear that God would abandon them because of their sin of demanding a king. He would not cast them off because He had promised to stay with them and had committed Himself to them (Exodus 19:5-6). His name (reputation) would suffer if He abandoned them.

Not only did the Israelites need to walk in obedience to God, they also needed the supportive intercession of Samuel that would bring down God’s enablement so they could follow Him faithfully. This Samuel promised them too. Intercession is a vitally important ministry of leaders of God’s people, and Samuel realized this (Jeremiah 15:1; Psalms 99:6).

"Prophetic intercession is regarded as essential to Israel’s continued prosperity; only when her doom is sealed is a prophet told to desist (Jeremiah 11:14; Jeremiah 14:11). Samuel’s ministry of intercession and teaching, exercised independently of the offices of state, becomes the norm for those who followed him in the prophetic succession. These are ’the irreducible aspects of the prophetic office’ (McCarter, p. 219)." [Note: Gordon, p. 130. His quotation is from P. Kyle McCarter Jr., I Samuel.]

To fear and serve God faithfully, the Israelites would need to remember God’s faithfulness to them in the past, and to bear in mind the certain consequences of disobedience (cf. Deuteronomy 28:41; Deuteronomy 28:45-64; Deuteronomy 30:15-20). The dark alternative was being swept away in exile.

This chapter sets forth clearly the basic principles by which God deals with His people. As such it is very important. It explains why things happened as they did in Israel and in the personal lives of the major characters that the writer emphasized. God articulated these principles earlier in the Torah, but He repeated them here.

In chapters 8-12, the record emphasizes that even though the people insisted on having a human king instead of God, God gave them one who was personally admirable and victorious in battle. Everything about Saul in these chapters is positive. God gave blessing to His people as long as their representative submitted to His authority.

Gill's Exposition of the Whole Bible

Only fear the Lord, and serve him in truth with all your heart,.... Fear him not with a servile fear, which is before dehorted from, but with a filial fear, a reverential affection for God; and includes the whole of religious worship, internal and external; explained further by serving him according to the truth of his word, and in a cordial, sincere, and affectionate manner; and if this was wanting in them, he suggests that his prayers and instructions would be of little avail, and not to be depended on:

for consider how great things he hath done for you; in bringing them out of Egypt: settling them in the land of Canaan; giving them his laws, statutes, commands, and ordinances; sending prophets unto them, and raising up judges for them, and bestowing all good things on them, in nature, providence, and grace; though some restrain this to the great thing he had done that day, to convince them of their sin, and by which they were returned to the Lord, namely, the violent storm of thunder; which wonderful instance of the power of God, and token of his displeasure against them, they were to lay up in their minds, and not forget, that it might be a means of preserving them from sin for the future.

Henry's Complete Commentary on the Bible

      16 Now therefore stand and see this great thing, which the LORD will do before your eyes.   17 Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.   18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.   19 And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.   20 And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;   21 And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain.   22 For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.   23 Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:   24 Only fear the LORD, and serve him in truth with all your heart: for consider how great things he hath done for you.   25 But if ye shall still do wickedly, ye shall be consumed, both ye and your king.

      Two things Samuel here aims at:--

      I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (1 Samuel 11:15; 1 Samuel 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,

      1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, 1 Samuel 12:16-18; 1 Samuel 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (1 Samuel 12:16; 1 Samuel 12:17): Stand and see this great thing. He had before told them to stand and hear (1 Samuel 12:7; 1 Samuel 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king." And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Psalms 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Joshua 10:14) and answer him in the secret place of thunder,Psalms 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder,1 Samuel 7:10; 1 Samuel 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isaiah 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king thunder with a voice like God?Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.

      2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil,1 Samuel 12:19; 1 Samuel 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful,Psalms 36:2. (3.) They earnestly begged Samuel's prayers (1 Samuel 12:19; 1 Samuel 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "Pray" (say they) "to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us."

      II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, 1 Samuel 23:1-24; 1 Samuel 23:1-24

      1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (1 Samuel 12:20; 1 Samuel 12:20): "Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (1 Samuel 12:22; 1 Samuel 12:22) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them.

      2. He cautions them against idolatry: "Turn not aside from God and the worship of him" (1 Samuel 12:20; 1 Samuel 12:21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world,1 Corinthians 8:4.

      3. He comforts them with an assurance that he would continue his care and concern for them, 1 Samuel 12:23; 1 Samuel 12:23. They desired him to pray for them, 1 Samuel 12:19; 1 Samuel 12:19. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit.

      4. He concludes with an earnest exhortation to practical religion and serious godliness, 1 Samuel 12:24; 1 Samuel 12:25. The great duty here pressed upon us is to fear the Lord. He had said (1 Samuel 12:20; 1 Samuel 12:20), "Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive:-- (1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.

Kelly Commentary on Books of the Bible

We have already seen that the desire and deliberate decision of the people for a king was a direct blow at the government of God in Israel; but the time was come to permit the will of the people to have its way. On the one hand God, though not without the prophet's expostulation, would let them learn what the king of their choice must come to. On the other hand I have already shown fully that, even before the desire of the people for a king was expressed, God had manifested His purpose to bless by an Anointed One before whom the priest should walk. He meant to give them a king. His love is always before the hatred of the enemy. Man shows out no doubt what he is in his desire to get rid of God; but Jehovah has His own plans, and gives us the great comfort of knowing that, although the execution of them may be contingent on man's sinful failure and ruin, His purpose and end of blessing man is ever before His own mind. These counsels of God are of course altogether independent of man. They may take into account fully the means of the creature's blessing, and they must; for He is the only wise God, who needs no after thoughts to correct or supplement His first design; and it is in man that God glorifies Himself most. But at the same time, for that very reason, God blesses man most when He lifts man out of his thoughts into His own counsels.

Now, in looking at this chapter, nothing can be more striking than the manner in which God causes everything to further His own end. Man had expressed his guilty will. A trial is about to be made. God after due warning does not put difficulties in the way, but helps in every conceivable manner, that the trial of man's chosen king should have every advantage. Can anything of this sort be a more wholesome lesson for us, my brethren, let me observe, than this very principle on God's part? How often, when disapproving of a measure, are we not apt to try and counteract it in every possible way? We are unwise thus to press our wishes or judgments; and we show further how little faith we have in God's own will about it; for, if simply confident in His will, we may rest assured that He knows best how to reduce others to subjection, and carry out all to His glory. I am not supposing it to be a question of our own duty, but where others are in question. Possibly too we may ourselves be mistaken through one cause or another. But even granting that we have the certainty that we are not, we may but provoke the more where it belongs to others to act, and too keen an opposition might precipitate what we most desire to see averted. But it is best in any case to cultivate calm confidence in God. And if others will push a wrong measure, let it be allowed all opportunity, and its true character will only the sooner and the more plainly be shown out. On every ground therefore, as those having faith in God, and desiring not our own will, our wisdom is that we should commit things much more simply to God than we are apt to do.

This seems to me beautifully manifested in the Lord's guidance of Israel during the circumstances which led to Saul's coming to the throne of Israel. No one could have anticipated that the search after his father's lost asses would put him in connection, not merely with the prophet Samuel, but with the throne of Israel. Yet so it was. In the journeyings of Saul and his servant they come to the land of Zuph, in which was the city where Samuel dwelt. Consulting him, Saul's anxiety as to his errand is set at rest, and he is himself informed that all the desire of Israel is on him. The details of the servant's counsel, the young maidens' direction, the seer, the secret chamber, etc., are wonderfully graphic. Suffice it to say that the company were invited to dine, and the reserved shoulder set before the chief guest of the day. Before their return home, Samuel gets Saul alone, and finally anoints him captain of Jehovah's inheritance. Beforehand God communicates His mind to His servant. On the one side He orders circumstances that Saul should come forward; on the other, He singles out the very person that men of that day most of all delighted in. He was precisely such a man as nature would desire for a king. If the whole people had been, in modern language, polled, was not Saul the man that would have commanded at any rate the great majority? On His part, then, there was no opposition or hindrance from the time that the prophetic remonstrance was refused. Israel was allowed in every possible way to have his own will. On the other hand too, what can be more affecting than Samuel's part? He had protested against it. Now there is precisely where, if we are not very watchful, we may throw obstructions. Samuel might have thrown obstructions in the way. Not so, the Lord had spoken in his ear. This was quite enough. And here was the person come. It was unquestionably a supplanting of Samuel's own place in Israel as well as of Jehovah's; but all now is left quietly with God, who will have the people's choice fairly tested. The trial is to proceed. God has settled that they are to have a king like others; and when He does, you will notice, not only here but everywhere else, that everything is put favourably, so that there should be a complete experiment of man's king before Him, without the smallest pretence, for example, for Israel to say that there were disadvantages which hindered the due trial of their king. Quite the contrary; the mouth of Israel was stopped. Saul therefore is brought before the prophet, and anointed without delay.

To another thing it may be well to call attention. At first Saul appears to shine. Wherever was a better sample of man's king at the beginning? He speaks modestly; he seems to have no ambition whatsoever, as far as people could discern. We have every proper feeling on his part for his father; we see further that there was no lack of affection or desire on the part of his father towards him. Thus all looked favourable; for when a man is called to public office, it may be of interest and importance that we should know what he is at home; and this accordingly was fairly given. We see clearly that on both sides there was family affection and interest: whether from Saul or from his father Kish, the people need not suffer from ill report on such a score. All this augured well for the future prospects of Israel to the eyes of men.

Again, not only was there this working in providence, but God was pleased to give tokens for the purpose of helping Saul. If there had been an ear to hear, if there had been any measure of spiritual perception, there were special signs put in his way. These are brought before us in the beginning of1 Samuel 10:1-27; 1 Samuel 10:1-27. Thus, before these, two men announce the recovery of the object of their search; and this by Rachel's sepulchre, a spot of singular interest to Saul: at least it ought certainly to have been so. (Ver. 2.) It was the place, as is well known, where the foundation of his family had been laid. His father was sorrowing for Saul, not for his property, which indeed was found. But Saul had no eyes to see, nor had he ears to hear according to God.

Again three men, as we are told in verses 3, 4, were to meet him as he went to the oak of Tabor, and they were on their way up to God at Bethel. That is, they were brought before the place, not of Rachel's sepulchre only, but of God at Bethel. One man was carrying three kids, and so on; and these saluted him, and gave him loaves of bread. Did he not thence gather a proof that God was at work in Israel? that the famous scene where God had pledged the accomplishment of His purpose to their father Jacob was not forgotten? A remnant was there; a sufficient, yea, ample testimony; not merely two but three men. There was a more than adequate testimony to the reality of faith in Israel still.

Along with this, no doubt, the state of Israel, terrified by Philistine masters, was truly deplorable; but what of that if faith wrought? Circumstances should never frighten the believer. The question then was whether God was the God of Israel? and as far as His people were concerned whether they had faith in Him? Now this we may see here the three men going up to God to Bethel before the token of the condition, the practical condition, of Israel at this time; for this was a fresh point. "After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy." (Ver. 5.) What an encouragement to one who could hear according to God! The worst of times to faith only the more calls us to make melody to Him. There was no lack of the testimony of joy and praise in these prophets, and yet God would have His people fairly to confess the circumstances. There is no good to be had by blinding ourselves to the actual condition whether it be of the church now or of Israel then. It is always right, wise, and lowly to own the truth.

So it is with our souls, and in all our Christian experiences. There is many a man that tries not to think of all that he has been. Many a person when first converted to. God essays to look only at what is bright, joyous, and encouraging. His eye quickly finds out all the comforting passages of the word of God. He slips over what tries and searches the heart. It is all quite intelligible, but is it really wise? It is not the mode in which the Spirit of God works to form the saint. Not that there is not abundant comfort in all the ways and word of God from first to last; but be assured, my brethren, that the best wisdom is when grace strengthens us to look at the truth, and the whole truth, whether about God or man, at the church, or our own souls; and hence it is that many a person who, if I may so say, staves off the full view of what he himself is when brought to God, has to repeat the lesson another day under more painful circumstances. Far better to face at the very starting-point what we are, as well as what God is in His nature, counsels, relationships, and will; else perhaps, when we have been following the Lord for five or ten years, we may need to be broken on the wheel for some grievous unfaithfulness, and this mainly owing to the folly of refusing to look at the full reality of what we were from the very beginning.

Now, it is evident that God's character as represented by us is far more affected by our having to go through a perhaps painful and humiliating process some years after starting on our course, than by our learning what we are when the full flow of divine grace confirms our souls as we learn of the Lord Jesus. Thus only can we well afford to judge all that we are naturally.

This too was expressly a sign to Saul. The first sign was personal, connected as it was with Rachel's sepulchre, a place of death to the mother, but where Benjamin was born, the head of Saul's own tribe, and the type of Messiah in His mighty victories for His people on the earth. He was not that son of Jacob who was separate from his brethren and exalted in another sphere, but the son of his father's right hand, who represents the Lord Jesus when He rises up to put down all adversaries in His kingdom by and by; for such is the particular blessing that was vouchsafed when the Spirit of God by Jacob pronounced the blessing of Benjamin. The second sign should have intimated the reality to faith of a more than sufficient witness that as surely as three men were going up to Bethel, God could not fail, be the state of Israel what it might. Then followed the sign of that present state. The promises attached to Bethel were far from being as yet fulfilled. If he hears of "the hill of God," there "is the garrison of the Philistines." Undoubtedly, then, the actual condition of Israel and their land when man desired a king was as low as could well be. Had there only been faith to enter into these signs, taking them from God, there would surely have been the more blessed an opportunity for the working and triumph of God, who never fails to answer to living faith; but this was exactly what Saul had not. There was no lack of a fair show in the flesh. Saul looked at first most amiable to father, to servants, to everybody in short, as we find. In all this there was the brightest natural promise for man's king; but was this all? There was another and higher privilege too, one may notice in passing: God was even pleased to invest him with the power of the Spirit of God externally, of course. "And the Spirit of Jehovah will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man." Does it not all show us that God was giving every possible succour and every conceivable advantage to man's king entering on this new phase in the history of His people? This I conceive to be the unquestionable lesson of these two chapters: a wiser and more needed one under the circumstances who could devise?

Then we have the accomplishment of these words; but there is more than that. Saul comes to his home, where they are anxiously seeking to learn all that had passed with the prophet. "And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you. And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not." Thus all as yet looks lowly and promising, as far as Saul is concerned. Flesh may go very far in the imitation of what is of God, but very soon circumstances occur which show that it is wholly on the surface.

"Samuel called the people together unto Jehovah, to Mizpeh;" and then he sets before them the case. They had asked for a king. "Now therefore present yourselves before the Lord by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken." This also was a very notable circumstance. For here God puts the choice of Saul to another test, in every possible way therefore stopping men's complaints; for it might have been said, "Ah! the people were not allowed to choose after all; neither was there a fair leaving the thing to the Lord. It was all arranged between Samuel and Saul." Not so. The prophet arranged nothing: it was God undoubtedly that acted; but this does not in the smallest degree set aside the fact that He was simply meeting the wish of man. Thus here the lot was in opposition to and setting aside of His own government of Israel the well-known plan according to the law put in force, as we know, about the division of the land, and to be used again when the land is again redistributed. This was meanwhile now employed for the king, and with the very same result. It was impossible thus to impeach the conduct of Samuel; and if on one side there could be no doubt that man was allowed the freest possible choice, it is remarkable on the other that God was helping man in every way so that his choice should be fairly carried out.

Accordingly then "Samuel said to all the people, See ye him whom Jehovah hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king." "But the children of Belial," it is added, "said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace." This is another remarkable feature in the case; for it might have been supposed now, inasmuch as the choice of the king was, as far as the people was concerned, a sin against God, that this relieved the godly from allegiance. Not in the smallest degree! It might have been men of Belial first of all who joined with the rest in wishing for a king; but when the king was chosen, anointed, and solemnly invested, it was the men of Belial who refused to show him respect. We shall find, not only that Samuel paid Saul allegiance in the fullest way, but even David, the true anointed of Jehovah, though he was not chosen for the people and from the people according to their choice, as God could do and did with a perfect knowledge of all their thoughts and motives; yet he, the king that God chose according to His own heart, as long as Saul lived, cheerfully abode his subject and servant.

1 Samuel 11:1-15. Again, not only does Saul show singular moderation at the beginning of his reign, holding his peace in presence of these men of Belial that opposed him, but, further, when the Ammonite comes up and encamps against Jabesh-gilead, Saul was not wanting to the occasion. "And all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee." And so there is very soon a blow struck at Israel. But then you must remember the dealing with the Ammonite was not the object that was before God, either by man's king or God's king. The Philistine was not the Ammonite. Indeed under the law the Ammonite was expressly to be exempted from destruction, and spared. This did not mean that if the Ammonites attacked the people of God, they were to be left unpunished; but it did not come into the direct plan of God to subject the Ammonites to the yoke of Israel.

And the Ammonite here strikes Israel. "Give us seven days' respite," say the elders of Jabesh, "that we may send messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee. Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept." Saul is moved, and the Spirit of God comes upon him. "His anger was kindled greatly. And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of Jehovah fell on the people, and they came put with one consent." The result was a mighty victory, and indeed a rout so complete that, as we are told, no two of the Ammonites were left together; and the people in consequence were now filled with indignation at the disrespect that had been before shown to the king. "And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death." Saul again shines remarkably. "And Saul said, There shall not a man be put to death this day: for to day the Lord hath wrought salvation in Israel." All therefore was in favour of the king. It might have seemed now that Samuel's fears were vain that the choice of the king was most happy. Here was one that knew how to use victory over the enemy with moderation, just as much as he had shown patience before it with the unruly in Israel.

But 1 Samuel 12:1-25 may prepare us for something very different.

First come Samuel's words to Israel. "And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you. And now, behold, the king walketh before you: and I am old and grey-headed; and, behold, my sons are with you: and I have walked before you from my childhood unto this day." He challenges them as to his own integrity, and the people confess it without hesitation. "And he said unto them, Jehovah is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness. And Samuel said unto the people, It is Jehovah that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore stand still that I may reason with you."

Thus having stood completely and formally acquitted of everything that could trouble the conscience of a single upright soul in Israel, he appeals to them in the name of Jehovah. He reminds them how deliverers had been raised up; but he adds, "Now therefore behold the king whom ye have chosen, and whom ye have desired' and, behold, Jehovah hath set a king over you. If ye will fear Jehovah, and serve him, and obey his voice, and not rebel against the commandment of Jehovah, then shall both ye and also the king that reigneth over you continue following Jehovah your God: but if ye will not obey the voice of Jehovah, but rebel against the commandment of Jehovah, then shall the hand of Jehovah be against you, as it was against your fathers. Now therefore stand and see this great thing, which Jehovah will do before your eyes. Is it not wheat harvest today? I will call unto Jehovah, and he shall send thunder and rain."

It need scarcely be explained, that if at Samuel's call Jehovah sent at once what was entirely out of season, proof would thereby be given of the manifest answer of God in their midst. His ears are open to the righteous. "So Samuel called unto Jehovah, and Jehovah sent thunder and rain." But what was all this to attest? "That ye may perceive and see that your wickedness is great, which ye have done in the sight of Jehovah, in asking you a king." The prophet's judgment (and this formed according to God) was the same as ever. He nevertheless might have seemed to help on, and in a certain sense had really helped on, the appointment of the king as no man in Israel beside himself had done. For who among those who listened to his words in general could have gathered from Samuel's conduct, and from his spirit, that his heart did not go thoroughly along with it? If some would misjudge the man of God in this, my conviction is that his conduct was lowly, and guided by God so that he should not slip where it was hard to avoid it. For one may have to act in a state of things which sin has brought about; and in such a complication one may easily mistake the mind of God if not content with simply doing one's own duty. The judgment may be clear as to what belongs to God, which others have compromised. On the other hand suppose a duty to be incumbent on ourselves of another kind. In such a case we should have it so settled in our own souls as to be able to go forward calm and unmoved, discharging our duty whatever it be even in spite of the strongest conviction of what the actual state of things will all come to. This was the case with Samuel.

There was in Israel a total want of the confidence which a good conscience enjoys; for at this point we find that all the people now cry to Samuel, and say, "Pray for thy servants." But though they may be in a measure convinced of their folly, the choice had been made, and the trial must proceed. "Pray for thy servants unto Jehovah thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following Jehovah, but serve Jehovah with all your heart; and turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For Jehovah will not forsake his people for his great name's sake." The same principle holds good under all circumstances. When people have put themselves wrong, and come to see they have done so, it is not always possible to reverse it. But God is an invariable resource, and will not fail those who truly humble themselves. It becomes a question of doing His will where we are. The consequences of what was evil to have done may continue even when the person is brought to judge the evil thing; and God may hold one to its humiliating effects when one has confessed and renounced the evil itself. It is not only possible, but absolutely needful, to have done with the evil, though there may abide as a fresh trial certain outward results that flow from it. And then the true resource is not the seeking to get back to the position in which we were before the evil was done, but acknowledging the evil thoroughly, humbling ourselves in the sight of God, and looking to Him to see what His will is now concerning us. Evidently this supposes faith, which was precisely the want, and this not merely of Saul but also of the children of Israel. So says the prophet: "Only fear Jehovah, and serve him in truth with all your heart: for consider how great things he hath done for you. But if ye shall still do wickedly, ye shall be consumed, both ye and your king." How true these words proved in the result is known to every reader of the Bible.

Then comes the first distinct crisis in Saul's history. (1 Samuel 13:1-23) "Saul reigned one year." It was not long. "and when he had reigned two years over Israel, Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. And Jonathan smote the garrison of the Philistines that was in Geba." In Jonathan was faith. It was not merely a chastisement inflicted on the offending Ammonite which the Lord would surely execute for His own name's sake; but the Philistines were a more formidable enemy, though God meant to purge them in due time out of the land. What business had they there? The garrison of the Philistines then was smitten in Geba; "and the Philistines heard of it. And Saul blew a trumpet throughout all the land, saying, Let the Hebrews hear." What a summons from the king! Why call them Hebrews? Was this all that Saul had to say? Where was God in it? Entirely forgotten! It is exactly such language, as a Gentile would use. Was Saul sunk to this? Had he never heard of Jehovah, the God of Israel? Had he never weighed His promises to the fathers, His counsels for their children, the chosen people, poor as they might be? They were Hebrews, no doubt; but what had God made and called them? They were descended from Abraham the Hebrew, the one that had crossed over; but when he had crossed over at the call of God, were they only Hebrews still? In the eye of the world this might be all; but was Saul reduced to the feelings of one who looked upon God's people according to the unbelief and scorn or indifference of the heathen? Did Saul regard them merely as his people?

This is what unbelief always did, and does now. "Our people" "Our church!" Such phraseology betrays the fatal vice of connecting things with ourselves instead of with God; and I do not know a more misleading thought, nor one that shows how thoroughly the heart is gone from the living God. Most perhaps never had the real sense of what is meant by being born of God, still less of being bought with a price; so that one is not one's own, but His. Not to feel this when pointed out would prove how the poison insinuates itself and vitiates all judgment. It is not possible to treat a Christian rightly unless we bear in mind that he is a child of God; nor can one feet speak, or act toward the church aright unless it is believed to be the church of God. I may act freely with what is my own, and may naturally resent an infringement of its rights; but I must take care what I do to that which is not mine nor yours, but God's. This has been forgotten where men speak of their church. So with the people of Israel here. If they were merely regarded as Saul's people, the Hebrews, or something of this nature, it is evident that all must go wrong, for the starting-point was false: God was left out, and Israel's relationship to Him.

This then was the first proclamation of king Saul: "Let the Hebrews hear." "And all Israel" for not as the king proclaimed does the Spirit of God speak, but according to their distinctive name from God "And all Israel heard say that Saul had smitten a garrison of the Philistines." Thus Saul got all the credit; yet it was entirely through Jonathan's faith; but the Lord would detract nothing from the king, unworthy as he might be. "And that Israel also was had in abomination with the Philistines." It was all right. God does not intend that His people should be other than this in the eye of those who hate them. They may respect or dread a people, which is natural enough; but the thing that the world cannot endure is the claim of God. If you are only hoping to find for yourselves a portion from God, the world would little mind it, because they are not without fears, yet at any rate hope that He may have mercy; but the thing that offends the world is when you calmly and humbly and you cannot be too humble about it but withal firmly, hold to it that God Himself has called and blessed you; not only that you hope to have Him, but that God has you now, and you belong to Him now, and live here for His will and purposes and glory, even while you are going through the world. Now Saul had not the sense of this in his soul; and this was the unbelief which no doubt unconsciously expressed itself in his calling the Hebrews to hear.

"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 Beth-aven. 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. And some of the Hebrews went over Jordan to the land of Gad and Gilead." I can conceive some worldly scholar at once saying, "Now, there you are wrong, as the later verse makes it quite evident that the two words, Hebrew and Israel, are interchanged, and substantially all the same, and only a difference of phraseology." It is true that first, no doubt, he says "Hebrews;" then we hear of Israel; but now we come back to "Hebrews" again. I am not sorry to caution you against all reasoning of the sort. Why is it then that, while the Spirit of God is so careful to call them not Hebrews but Israel, these men are not called Israel but Hebrews in verse 7?

The reason is not hard to explain, nor without its importance. "And some of the Hebrews went over Jordan to the land of Gad and Gilead." They had left the ground of God; they had forfeited that precious name. They might possess it really; but they had abandoned the ground of faith; and the consequence is that the Holy Spirit shows His own sense of the wrong that was done to Jehovah. At critical time when the enemy was intruding in force into the land, and got into a place that menaced all there, some of the Israelites left God's land, and got into an utterly false position. Thus on both sides a great dishonour was done to the Lord. There were Philistines that had possessed themselves of God's land, more or less, and there were Israelites who had left it. Which was the more sorrowful it might be hard to say. "As for Saul, he was yet in Gilgal, and all the people followed him trembling. And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal." This is another remarkable lesson for our souls. Always must patience have its perfect work; but this was what Saul could not afford. He had hoped, no doubt, that Samuel would come in good time. He waited and waited, and it seemed as if it was all but complete; but there was precisely the point of trial where he broke down. The time was not yet run out, and the flesh can never wait it out. It seemed all but expired, and the king would wait no more; for the first man never does become perfect. He may make a fair show, but perfection there is not thus. Not only does the law make nothing perfect, but the flesh never attains it either. Thus "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."

No doubt therefore it seemed to the king necessary that there should be no more scattering for the people. Necessary? There is nothing necessary except the will of God. The people might have been scattered ever so fast but God was able to gather them back again. God's word was plain. Saul knew it perfectly well, but he had no faith in Him. At last then, fairly tired out and frightened at the people leaving him, says Saul, "Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering. And it came to pass, that as soon as he had made an end of offering the burnt-offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. 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; therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto Jehovah: I forced myself therefore, and offered a burnt-offering." It is no uncommon thing to hear good reasons for a bad thing. The course he took sounded fair. The grand fault of it was that God was not in the matter. It was Saul's policy and this because of Saul's fears. Faith always looks to God, and does His will. Little did Saul know the fatal consequence of his unbelief. The prophet lets him hear "Samuel said to Saul" and this was a severe word for the prophet to say to the king of Israel "Thou hast done foolishly: thou hast not kept the commandment of Jehovah thy God, which he commanded thee: for now would Jehovah have established thy kingdom upon Israel for ever. But now thy kingdom shall not continue: Jehovah hath sought him a man after his own heart, and Jehovah hath commanded him to be captain over his people, because thou hast not kept that which Jehovah commanded thee." But mark this. The same Jehovah that showed His own sovereignty, as if independent of circumstances in choosing Saul before the lot was cast, and anointing him, even that same Jehovah would not express His choice of another man until Saul had fairly exposed his unfitness for the kingdom over His people. So "Samuel arose, and get him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men. And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin."

Then the end of the chapter shows the interior condition of the people. It was wretched now after the king had been reigning for some time, but quite sufficient for faith to have proved its efficiency. It is said that they had not even an instrument for self-defence. If they wanted to sharpen a mattock, they had to go down to the Philistines for the purpose. Saul had wrought no deliverance. "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. And the garrison of the Philistines went out to the passage of Michmash."

And this brings in another scene. We have the failure of flesh, not yet perhaps complete, but sentenced, and the end shown. The Lord will make still more manifest the unfitness of the king, that in the mouth of two or three witnesses every word shall be established. The first witness has spoken clearly enough, but we shall have more witnesses still. Meanwhile it is a most comforting thing that the Lord does not heap together His testimonies to evil without giving us some little of joy and comfort for faith to refresh itself upon. Thus between the twofold witness of the failure of king Saul we have the beautiful activity of faith in his son Jonathan. Man might not have looked for such an exhibition then or there; but God neither sees things nor acts according to our thoughts.

"Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side." (1 Samuel 14:1) This was certainly bold; "but he told not his father." No, if Saul had his own nature which led him to keep silence, Jonathan had faith. There was One to whom he did tell; but it was not to his father. All the history shows his dutifulness even to the close of his life; but this only the more enhances his silence on such an occasion as this. Jonathan was as estranged in spirit from his father as he crave to him in nature. Probably without staying to account to himself for his silence, he was not led to say a word to him of that which lay on his heart for Israel. "And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men." The secret of God is not with the king nor with the priest. The people knew not that Jonathan was gone any more than either.

"And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there was a sharp rock on the one side, and a sharp rock on the other side." The Spirit of God notices for our instruction the immense difficulties in the way. "And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised." It was only so that he looked upon them. He did not call them even Philistines, but "these uncircumcised." This was right. His eyes saw them as God saw them; for him it was no question of their strength or weakness, but they had not the sign of the good-for-nothingness of the flesh. There was no circumcision, no form even outward of relationship with God. Hence he says, "Let us go over unto the garrison of these uncircumcised: it may be that Jehovah will work for us: for there is no restraint to Jehovah to save by many or by few." Genuine faith speaks with simplicity, and God uses it to. act on the souls of others as here on the armourbearer. "And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart. Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them." There is thus not only the courage of faith, but there is also the counting on God. "If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go Up unto them. But if they say thus, Come up unto us; then we will go up: for Jehovah hath delivered them into our hand: and this shall be a sign unto us. And both of them discovered themselves" the very last thing that nature would have led them to do.

"And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves." The language in which the Philistines spoke of Israel was the same as that which Saul had employed before, and as God used for those who basely left their true ground through fear. "And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will show you a thing.. And Jonathan said unto his armourbearer, Come up after me: for Jehovah hath delivered them into the hand of Israel?' not of Jonathan, but "into the hand of Israel." Here we see not only faith, but the largeness and unselfishness of faith. It is a man whose heart was set on God's blessing His people; and this was the right thing. "And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow. And there was trembling in the host, in the field, and among all the people."

Thus it was not merely that strength was given by God to these two faithful men, but there was a mighty work of God independently of them or of any which goes along with it, and this is a thing that we can count on. Do you think such faith in men or power of God in answer to it is done with, beloved brethren? Not in the least. The God who then employed Jonathan and his armourbearer to mow down the Philistines in their garrison has quite as grave a task to accomplish now. Accordingly He is at work in the hearts of the people; He prepares in one way or another. He either gives the conviction that strikes terror into the heart of the adversary, even when he looks ever so bold, or He works savingly according to the circumstances of the case. So here there was trembling in the host over the field. It was not merely a question of man's fear. This certainly would not have made the field itself tremble. "And the earth quaked," as we are told; "so it was a very great trembling."

"And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another. Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there. And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. And Saul and all the people that were with him assembled themselves, and they came to the battle." After all, the priest and the ark gave the king no sufficient light. He could not get satisfaction as to the cause of the mysterious trembling. It was very evident that the light of God did not shine there; so he betook himself to another resource. As we find afterwards, lots were cast.

But first of all observe that it is said, "Moreover the Hebrews that were with the Philistines before that time." Here again how wonderfully accurate is the scripture? The secret of it is quite plain. These men were with the Philistines. What business had Israelites there? We could understand the Philistines coming in among them, but it was an act of treachery or guilty weakness when the Israelites went with the Philistines. Their enemies might be sent as an infliction, and allowed to come into their midst to their sore trouble; but what could possibly justify Israelites going in among the Philistines? And if they did so, did they not deserve a better name than that of Hebrews? Thus the Spirit of God calls them. And what makes it more striking is, that in verse 28 it is said, "Even they also turned to be with the Israelites." The Spirit of God evidently treats them as most unworthy, yet "even they also turned to be with the Israelites." It is not now with "the Hebrews," but with "the Israelites that were with Saul and Jonathan." "Likewise all the men of Israel," which similarly is most striking. "Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle." Mark the difference. God is so righteously measured in all His ways that the men that had gone thoroughly wrong were called the "Hebrews." As long as they played a false part, they had forfeited the name at least if not the relationship of Israel. But if these had no longer the recognition of that blessed name, the people who had merely yielded to terror regained it when they resumed the ways which became the sons of Israel. No doubt they had been unworthy in the past; nevertheless now they are called by the name of divine honour.

Again we read (ver. 24) that "the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man." How sorrowful in such a day of blessing and victory to see the king thus spoiling it! Here we see what the king did. The only part he contributed was to afflict and vex and hinder the people of Israel, and most of all him who deserved best of all. Such is the effect where unbelief meddles in the day that faith reaps good things from God. "Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies." There is not a word about the Lord's grace. His feeling is, "That I may be avenged on mine enemies." This was what Saul's heart was set upon. Where was his old modesty now? Thus acted the man that seemed of old the humblest person in all Israel. Now that he had been but a little while in power an thought of God was gone. The people were no longer even in outward name connected by him with God; and when grace had wrought outside him to work this great deliverance, it was merely Saul being avenged on Saul's enemies. Where was God then in his thoughts? He was in none of them, we may boldly say.

And this very thing gave occasion to a most instructive incident recorded in the rest of the chapter. Jonathan was in the secret of the Lord, but he was not privy to the oath with which Saul had bound the people. As Saul knew not what was between God and his own son, so Jonathan was a stranger outside to his father's adjuration, and hence unwillingly transgressed. "Jonathan heard not," as it is said, "when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened. Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint." With all his love and respect to his father, Jonathan could not but feel the deep injury that was done. "Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. How much more, if haply the people had eaten freely today of the spoil of their enemies which they found?"

The true reason for the introduction of this remarkable incident seems to have been to show how Jonathan was found thus completely at issue with his father. Now Jonathan is the object of the Spirit of God in the passage. He was indeed a man filled with the Spirit of Christ, acting in the power of faith, delivering Israel as the great instrument of God, the vessel of faith at that moment in Israel. Yet here we have a solemn fact. In the chapter before, Saul stood convicted and abashed before the prophet. Here he receives a holy rebuke of his own son, who alone was in the secret of the Lord rebuked therefore as himself the wrongdoer who put a saviour of Israel under sentence of death on the very day that he had saved them. I am not speaking, of course, of any actual expostulation at that time directed to his father: this would not have been becoming; but the circumstances of the case wrung it out of the reluctant heart of the son. Clearly therefore the people's choice of a king was only a distress to the choicest among the people, to the faithful son of Saul himself.

In what follows we find the heart of Saul, and what it was even to his own son. We know what it cost the people. The people flew upon the spoil, and in consequence of the restriction he had made were guilty of a real sin; namely, eating the blood contrary to the law of Jehovah. "They told Saul, saying, Behold, the people sin against Jehovah." It was the natural consequence of his own misguided oath. It began with a curse on Jonathan, and it ended with dragging the people into a sin against Jehovah. "And he said, Ye have transgressed: roll a great stone unto me this day. And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against Jehovah in eating with the blood." When this was done he "built an altar unto Jehovah." The same the Holy Ghost significantly adds "the same was the first altar that he built unto Jehovah." Was it not a long time before he set about it? Was it not a very sorrowful thing too, that the king should have built an altar on the day when he was the occasion not merely of bringing his own son, the most blessed of Jehovah, under the sentence of death, but of the people sinning against one of the most fundamental principles of God's law? There was nothing more sacred in all its system than that man was not to eat of blood.

Another day was coming when, in consequence of the Lord Jesus changing everything by His grace that went down into death, to this very thing should men be called, as life to their souls. "Except ye eat the flesh and drink the blood of the Son of man, ye have no life in you;" but this was when He came to save. When it was a question of the law and the first man, blood must not be touched on peril of death. When grace gives the Son, and God's righteousness is established by His death, it is ruin and the proof of no life if we drink not of His blood.

Saul then, after he had done this mischief, busies himself to find out how the sin had been committed. "Then said the priest, Let us draw near hither unto God. And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel?" But there was no answer from God. Saul therefore, knowing thence that a positive hindrance stood in the way, only thinks of himself and seeks to ascertain who was the guilty soul. And God, being righteous, even though it was a wrong thing so to have brought in an oath which obstructed the effects of the victory, did not refuse to make manifest the person that had sinned against the oath "And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day. For, as Jehovah liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die." Little knew he what his rash vow had brought on his son.

The consequence was that the lot fell on Jonathan. "Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die. And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid; as Jehovah liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day." This witness was true. But clearly the authority of the king was broken, and God's name was not to be profaned, even unwittingly. Though he wist it not, yet was Jonathan guilty. Saul had in the most solemn manner pledged his word for the death, even if it had been of Jonathan his son on the one hand, and it was perfectly certain on the other that the lot fell on Jonathan his son. But it was only the more manifest on that day that the king of their choice was not only a useless incubus, but a distress to Israel and a dishonour to Jehovah. He had openly disgraced the law and Jehovah's champion, his own son, not to speak of the people.

Lastly his ruin comes out in the plainest manner in the next chapter. (1 Samuel 15:1-35) "Samuel also said unto Saul, Jehovah sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of Jehovah. Thus saith Jehovah of hosts, I remember that which Amalek did to Israel." He would have a fresh trial There was a new opportunity. If peradventure he might remove the stain and the sentence, the Lord would give him another trial. So says Samuel, "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. And Saul came to a city of Amalek, and laid wait in the valley." And so the Amalekites came down; the people were defeated; the king Agag was taken; the mass of them were utterly destroyed by the edge of the sword. "But Saul and the people!" how strikingly the Holy Spirit here associates them "Saul and the people spared Agag and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly." The flesh profiteth nothing However tried by God, it fails. God's word was plain, His will decided; but the king and the people were alike disobedient.

"Then came the word of Jehovah unto Samuel, saying, It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments." How could he lead the people? How could he that was thus rebellious at every fresh trial how could he that had compromised the victory of Israel when another had not failed to win it how could such a man be a shepherd of God's people? "And it grieved Samuel; and he cried unto Jehovah all night" a beautiful feature in the prophet. He felt it all, knew it all, but still it grieved his heart. "And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. And Samuel came to Saul: and Saul said unto him, Blessed be thou of Jehovah: I have performed the commandment of Jehovah." And what did the grieved heart of Samuel reply? "And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto Jehovah thy God; and the rest we have utterly destroyed. Then Samuel said unto Saul, Stay, and I will tell thee what Jehovah hath said to me this night. And he said unto him, Say on. And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and Jehovah anointed thee king over Israel? And Jehovah sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed. Wherefore then didst thou not obey the voice of Jehovah, but didst fly upon the spoil, and didst evil in the sight of Jehovah?"

All the excuses of Saul were vain, or worse. As Adam did with Eve, so the king put forward the people to shelter himself. For what was he raised up if it was not to lead the people? Was it not for the king to repress lawlessness, and not they to entangle him in disobedience? On his own showing, what was he for if it were not to command them in the name of Jehovah? Was it come to this, that the people commanded him? There could be only one effect of such a confession. His kingship was gone. The truth however was, "Like people, like king."

"And Saul said unto Samuel, Yea, I have obeyed." For Saul keeps up his hypocritical pretence. "And Saul said unto Samuel, Yea, I have obeyed the voice of Jehovah, and have gone the way which Jehovah sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto Jehovah thy God in Gilgal. And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft." Let us weigh it well, my brethren: "Rebellion is as the sin of witchcraft," and we know what that was even in Saul's eyes. "And stubbornness is as iniquity and idolatry. Because thou . . . . ." No indefiniteness is found now, no mixing him up with the people. The guilty king is convicted and singled out for the fresh sentence from the Lord. "Because thou hast rejected the word of Jehovah, he hath also "ejected thee from being king."

Mark what follows: "And Saul said unto Samuel, I have sinned." It is not always a good sign when a man is quick to confess his sin. Have you not seen it in your children? It is matter of common observation that the child who is always ready to confess his wrong never feels much about it. It is not that the opposite of this is not a fault, or that it is a happy thing to find a child stubborn; but one likes to see a little exercise of conscience; to know that a child weighs the fact and considers his conduct and motives, bowing to what his parent says: then it may be after a sorrow that does not come out to us very articulately. The heart gains confidence, and the conscience too casts off its burden, and tells out its wrong. But the quick and hasty owning, "I have sinned," is always suspicious; and is what may be found in even worse than Saul. Judas said just the same thing. The readiness to own wrong, in general terms at least, may be even where there is a seared conscience, the state being utterly bad. Even of old a principle was taught which made its worthlessness manifest.

This appears to me to have been a great point in that remarkable institution of the law the ordinance for dealing with defilement. The water of separation was never sprinkled on an Israelite at the beginning of the term. The man must abide under the sense of his defilement until the third day. When he had fairly and fully felt his case before God, when there was an ample witness on. the third day, then and not before was he sprinkled. It was repeated on the seventh day, and the whole process was complete according to the law. The seventh day's sprinkling would have been of no use without that of the third. But there was no such thing as sprinkling on the first day.

The reverse of what is taught by this we find in Saul. He thought to do the whole, if one may so say, on the first day. He sought to disencumber himself of all the burden of his failure by the most rapid confession. But no: such a confession is good for nothing. "I have sinned; for I have transgressed the commandment of Jehovah." What' a man who had been just boasting about his doing some great thing? and that the beasts were kept to sacrifice to Jehovah? Clearly there was no good conscience there. "I have sinned," said he when he was convicted, and not before. "For I have transgressed the commandment of Jehovah, and thy words: because I feared the people, and obeyed their voice." What a king! "Because I feared the people." He did not fear Jehovah. Without this there is nothing right. "Because I feared the people, and obeyed their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship Jehovah. And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of Jehovah, and Jehovah hath rejected thee from being king over Israel. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent." Alas! Saul's sorrow was no more godly than Esau's. Both felt for themselves, as both afterwards hated the man of God's choice. What could the importunity of either bring out but the sentence of their loss? So we see that here the act of the king only furnishes another opportunity for Samuel to warn the guilty king: "And Samuel said unto him, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent. Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship Jehovah thy God." It was too late. But what a thought at such a time! "Honour me now, I pray thee, before the people." To have felt and confessed his dishonour of the Lord and misleading of the people would have been a far different attitude. Of this he did not think. Samuel turned again after Saul; Saul worshipped the Lord; but it was to no purpose. At any rate Agag was brought forward, from the delay thinking, from what we can gather from the account, that mercy was in store for him. Surely the prophet would have no less compassion than the king for a forlorn captive! "And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before Jehovah in Gilgal. Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and Jehovah repented that he had made Saul king over Israel."

But this is the moral close of Saul's history; and we have had sufficient for the present as to man's king. We shall next have the opening of the history of a better man, his "neighbour." It may be profitable to compare the two in their mutual relations, when we are shown God's king reigning over Israel after that man's king had passed away. But there is another and an extremely solemn truth which runs side by side: the awful truth that the exhibition of righteousness and grace in one who serves God in faith always provokes and exasperates to the last degree of wickedness and hatred him who, while professing to serve the true God, is really serving his own belly. No amiability, no nearness of natural relationship, no struggles of conscience can ever deliver from this downward career to ruin into which Satan precipitates him who, not being born of God, finds himself in such circumstances in collision with a man of faith who walks with the manifest power and favour of God resting on him. There is but one way of escape that repentance unto life which is the portion of the soul that rests only on Christ before God, and can afford therefore to renounce self, judging it as only and always evil, so that the life one henceforth lives may be Christ and not self, though it be there to be ever treated as vile. "For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Saul knew nothing of the principle of this, as David did. Whatever righteousness he aimed at was exclusively by the law, which, as it frustrates the grace of God, so it ends in disappointment and death. All such have this of the Lord's hand they lie down in sorrow, as we shall soon see to have been the actual close of king Saul.

Samuel here shows us out the mind of God both in the slaying of Agag, and in mourning for Saul. It was according to His law to spare not the deadly enemies of Israel. Had He not sworn to war with Amalek from generation to generation? Samuel had not forgotten this, if Saul had. On the other hand, the tenderness that mourned after the king, guilty as he was, is a fine trait of that affection which is only strengthened by the faith of God's solemn judgment.