1 Samuel 11:1-3

The relative power of evil and, good.

The facts are—

1 . The Ammonites, in pursuit of the enterprise previously arranged for (see 1 Samuel 12:12 ; cf. 1 Samuel 8:5 ), threaten Jabesh-Gilead.

2 . The inhabitants in terror seek to make a covenant with their enemy.

3 . This being insolently refused, a respite of seven days is granted, during which external aid is to be sought. The narrative is evidently designed to trace the circumstances under which the discontent and base insinuations of "men of Belial" ( 1 Samuel 10:27 ) were practically shown to be baseless. This was a war of revenge undertaken by the strong against the weak, and the facts as a whole set forth three important truths of general interest.

I. EVIL IS STRONG RELATIVELY TO THE FAITHFULNESS OR UNFAITHFULNESS OF GOD 'S PEOPLE . Ammon was Israel's ancestral foe ( Deuteronomy 23:4 ; 11:4 ). The prosperity of one seemed incompatible with that of the other. When, under the inspiring leadership of Jephthah, the Ammonites were utterly smitten, their strength was brought down to its proper proportions. Had Israel continued faithful in the improvement of privileges enjoyed as the chosen race, their moral and political strength would have proportionately advanced in harmony with the promises given through Moses ( Deuteronomy 28:1-14 ). The relative position of the representatives of good and evil had entirely changed when Nahash in pride of strength threatened Jabesh-Gilead. Even the partial reformation effected through Samuel had not yet placed Israel beyond the fear of well organised foes. God's people are strong when holy, true, and diligent in use of the advantages of their position. The truth thus taught is exemplified in Church history, in modern society, in private and domestic life.

1 . Church history testifies that the energy of evil and its range have been proportionate to the faithfulness of the Church to its lofty mission as conserver of God's truth and witness for Christ among men. The Ammonites have multiplied, become insolent, and have awakened fear only when the Christian Israel have lost their first love and failed to keep their solemn vows.

2 . Modern society feels that the growth of evil is another form of weakened spiritual grace. There may be, in the unseen sphere of spiritual "principalities and powers," seasons when energetic spontaneous exertions are made to overcome the influence of the gospel. But to speak of the portentous growth of spiritual ignorance, disregard of religion, infidelity, and open vice, especially in large centres of population, is but another way of saying that the professed followers of Christ have not been as earnest and united in effort as he would have them to be. It is in the nature of light to get rid of darkness, of salt to remove corruption. The grave problem of the age may require many elements—social, sanitary, educational, political—for its solution, but men feel that the chief requirement is higher spiritual power in Christians.

3 . In private and domestic life the power of evil depends on personal fidelity to what God has given and imposed. The remnants of sin in our nature lose force in so far as we faithfully seek cleansing by the indwelling of the Spirit, and keep a strong hand on the first uprising of unholiness. The force of external temptation diminishes in so far as our cultured holiness of disposition furnishes it with no affinity within. And as domestic life is but the first social form of the life cultured in private, its spiritual evils become formidable or feeble in so far as the soul is true to its God.

II. DANGERS IMPENDING FROM THE GROWTH OF EVIL MAY INDUCE RECOURSE TO THE TRUE SOURCE OF DELIVERANCE . The dangers threatening Jabesh-Gilead sprang from the action of a spiritual law. Israel never had been in real peril during any seasons of obedience to God. In the present instance the danger, which was brought on by a train of sad defections in years gone by, was very real, and became so pressing that, in utter desperation, the people turn their thoughts towards the king. The miseries consequent on past sins aroused a cry for the lawful deliverer. This was one of the results of the partial reformation. Much is gained when men are impelled to have recourse to the agencies and sources of power which God has specifically ordained for their help. There are illustrations of this in life.

1 . The soul is often driven, in desperation, to Christ for help. Men do awake to the fact that destruction awaits them. The jailor's cry to the Apostle Paul has been repeated by thousands. Sin and judgment are terrible realities. But often men, when oppressed with fear of coming doom, endeavour to find relief by various expedients. At last, half in despair and half in hope, they turn to him who is the Anointed One to secure redemption to Israel.

2 . In the spiritual conflict a sense of need impels to a use of Divine aids. Some men, trusting too freely to merely human wisdom, find that disaster comes in the Christian conflict. Principles become gradually weaker, and there is a risk of a loss of place in the commonwealth of Israel; but after a bitter experience they remember and recognise the means of defence and freedom. Weary, sad, conscious of inability to cope with the foe, they seek closer fellowship with Christ, and a more earnest use of the sword of the Spirit.

3 . The modern Church is driven by the sheer magnitude of social dangers to have recourse more fully to the radical cure of all ills— the gospel. Thoughtful Christians see that no mere social reforms and sanitary arrangements, or scientific discoveries, will avail to arrest the real dangers of human nature. The evil is great, the risks desperate; the full gospel, presented with all the energy and self-denial and love which the Christian spirit can call forth, is the only means of spiritual deliverance. The material and social will follow. Whatever others may do, the Church must betake herself with apostolic zeal to the ancient lines of action.

III. EVENTS IN THE NATURAL ORDER OF PROVIDENCE AFFORD OPPORTUNITY FOR THE VINDICATION OF GOD 'S SERVANTS . It is instructive to notice how long lines of intricate events, and working out collateral purposes, converge in securing for the anointed king an opportunity of answering by deeds the aspersions and insinuations of disaffected men. The growth of Ammon's power for evil consequent on Israel's religious defection, and the gradual reformation that had for some years been progressing in Israel,—these with all their subsidiary events,—created occasion for an appeal to Saul. He "held his peace" when "men of Belial" reviled, but Providence was working in his behalf. There are "wheels within wheels." The same order is ever going on . The Saviour's earthly life and subsequent resurrection is a case in point. Righteous men, whose motives have been misinterpreted and characters maligned, have committed themselves in silence to God, and he has brought forth their "righteousness as the light," and their "judgment as the noonday." And, also, all events are converging to the vindication of Christ's claim to be King of kings and Lord of lords.

General considerations : —

1 . What may be the special causes of the relative progress of irreligion in different localities?

2 . To what extent the prevalence of irreligion and of influences adverse to the gospel are traceable to the unfaithfulness of the Church in generations gone by, and how best to counteract the effect of such historic unfaithfulness on the public mind.

3 . In how many ways do professing Christians sometimes endeavour to compromise with their natural enemy?

4 . What opportunites does Providence naturally open for the vindication of our personal claim to be true servants of Christ?