1 Samuel 11:12-15

The concurrence of human and Divine action.

The facts are—

1 . On the completion of the victory over the Ammonites, the supporters of Saul desire the punishment by death of the "men of Belial" who had reviled him.

2 . Saul, recognising the merciful help of God, refuses to mar the joy of victory by personal retaliation.

3 . At the invitation of Samuel the people assembled in Gilgal for the recognition of Saul as victorious king, coupled with thanksgiving to God. To an ordinary observer looking on the conflict between Israel and Ammon, it would seem to be simply a struggle of men with men. The preceding verses (6-11) show that an element more than human entered into the conflict, and Saul gratefully refers to this in saying', "Today the Lord hath wrought salvation in Israel." The subsequent celebration of worship by Samuel was a recognition of the same fact.

I. It is THE CONCURRENCE OF GOD 'S ACTION WITH THAT OF MAN WHICH BRINGS ABOUT RESULTS OF A JOYOUS CHARACTER . The personal will and muscular and mental energy of Saul, aided by the cooperating powers of the people, led to the defeat of the Ammonites. That was the visible human element. But these powers were set at work and sustained by the action directly on the nature of Saul by the Spirit of God ( 1 Samuel 11:6 ), and indirectly through the awe inspired thereby on the minds and bodies of the people. The issue, therefore, is to be ascribed to concurrent action of the human and Divine, the latter partly direct and partly indirect. In a general way it may be said that all effects realised by man are by this concurrence of action. For even when they exercise their power of willing and devising in a wrong direction, it is only possible in consequence of the energy of God sustaining those powers of volition and thought. But the more specific sense in which the concurrence is true may be seen by taking instances.

1 . In the realisation of Messianic purposes. The appearance of Christ on earth was the result of a long double line of action. The descendants of Abraham freely cherished the hope of Messiah, and by effort of their own will they contributed, as described in the Old Testament, the human line of action towards this issue. But all this time, and along with all these acts, the Spirit of God was at work, making them willing to be a separate people, controlling events to secure their isolation, inspiring their prophets with rapt vision of the future, and at last coming on the one honoured among women for the perfecting of all that had been hoped and laboured for ( Luke 1:27-35 ).

2 . In the production of the Bible. In revelation, as a whole, we have a long train of human events intertwined with a successive manifestation of the Divine will. The Bible is the record of the combination. This holy Book itself is what it is, in its historical portions, because human hands gathered out the selected facts in pursuance of a principle given of God. Moreover, the devout exercises of human spirits in such portions as the Psalms were free, yet concurrent with a Divine influence in their initiation; and as also in the selection of them subsequently for the benefit of mankind.

3 . In the victories achieved by Christianity. The victories of Christianity have come about by the free effort of individual minds combining under forms of Church organisation. Men have spoken, written, entreated, sympathised, prayed. Some critics ascribe all success in heathen lands to sheer force of superior intelligence and moral influence; and in civilised lands to what of moral excellence there may be in connection with a great superstition, enforced as this is by a zeal that takes captive the uncritical. But the solution is that God is a coworker with the Church. The human and Divine action are concurrent, the one being the vehicle through which the other operates.

4 . In the sanctification of the soul. The work to be done before the human soul can rise to the highest form of life is enormous. Few men consider what is involved in "entering into the kingdom of heaven" even on earth. To rise to the life of the "kingdom" means work, conflict, suppression, elevation, excision, nurture, self-denial, aspiration, ambition, persistence within a sphere into which only the eye of God can penetrate. Yet all the expenditure of energy the greatest mind can command is of itself inadequate. We are conquerors and "more than conquerors through Christ," who helpeth us. He "worketh within us to will and to do." In this subtle concurrence of the Divine and human the highest form of life is realised for the "whole body, soul, and spirit."

II. It is BEFITTING TO SEIZE OCCASION FOR RECOGNISING GOD 'S CONCURRENT ACTION WITH US IN BRINGING GOOD ISSUES TO PASS . It was fit that Saul should publicly recognise the hand of God in his first victory. The spontaneity of the act, and the magnanimous spirit that would not mar the joy of the victory by personal retaliation on his despisers, indicate that at this period of his history he possessed some excellent moral qualities, which certainly were strengthened by this public expression of them. Samuel's participation in the common joy was also proof of the good feelings of Saul.

1 . It is good to pause in life's struggles and consider gratefully our personal indebtedness to God s power working with us. There are dangers in activity. Absorption in the outgoing of our own energy may unconsciously induce the belief that by "our own arm" have we gotten the victory. Occasional reflection of the need and fact of the Power that "worketh all in all," with deeper dependence on God, awaken gratitude, give tone to our own exertions, and sustain hope of final triumph.

2 . It is good in families to seize opportunities for recognising God's help. The parent whose business has prospered, whose children are being happily settled in life, whose home has been kept free from great calamities, or who has come out of severe trials with honour, will do well to remember who giveth power to be rich, ordereth right paths, sheltereth from "the destruction that wasteth at noonday," and raiseth the needy from the dust, and not be ashamed to let his household know how much he owes to God. Such conduct will bear blessed fruit.

3 . It is good for nations to recognise God in signal deliverances. God works with and forevery nation that loves and seeks righteousness. National homage is as proper as individual worship. Thanksgiving services are of Scriptural authority. The precedents are numerous in the Old Testament. It is no doubt owing solely to the fact that Christianity had not permeated nations as a whole, when the New Testament was written, that no precedents are found in its records. Yet the Church as such held special services for prayer and thanksgiving ( Acts 4:23-33 ). Those who contend that vigorous human action is the true and only form of homage to God overlook the fact that there is in good results more than human action, and that positive acts of worship, in recognition of dependence and in expression of gratitude, not only pay honour to whom honour is due, but exercise a beneficial reflex influence on the worshippers. Such acts quicken the public conscience, raise thought to a higher level, nourish the religious feeling, offer excellent occasions and topics for instruction, strengthen the national sentiment, awaken the kindly interest of class for class, call forth the more generous and restrain the harsher impulses of life.

General lessons : —

1 . It should be a question with individuals and nations as to whether they in their aims and spirit fulfil the conditions on which alone the concurrent action of God can proceed.

2 . Much of the non-success of effort may arise from an insufficient recognition of God as a coworker with us.

3 . Things and private persons rise in honour and influence as they display a generous magnanimity.

4 . The joy of great salvation should be undiminished by the intrusion of any bitter human feeling.

HOMILIES BY B. DALE

1 Samuel 11:1-15 . (GIBEAH, BEZEK, JABESH.)

Saul's first victory.

Although Saul had been privately anointed and publicly chosen king, he did not immediately assume royal state. Guided, doubtless, by the counsel of Samuel, and perceiving from the disaffection of certain men ( 1 Samuel 10:27 ) that the nation was not yet quite prepared for the change, he did not deem it prudent to do so. Returning to his former mode of life at Gibeah ( 1 Samuel 11:5 ), he awaited some further indication of his call to be "captain over the Lord's inheritance." "Nothing but true, royal action for the welfare of the state, alike bravely undertaken and firmly carried out at the right moment, could win for him that real deference, that joyful, voluntary cooperation for state purposes from all his subjects, without which his sovereignty must ever remain most feeble and equivocal" (Ewald). It was not long ("a month," LXX .) before the opportunity for such action occurred. He proved himself equal to the occasion, and his patience was justified and rewarded. His position as a military leader was fully vindicated by the result, and his sovereignty was heartily recognised by all the people. This is the chief historical significance of his warlike enterprise or campaign against the Ammonites for the relief of Jabesh-Gilead. Observe that it was—

I. UNDERTAKEN IN A RIGHTEOUS CAUSE ( 1 Samuel 11:1-4 ). If ever war is justifiable (and it seems impossible that it should be altogether avoided), it is when undertaken, as in this case—

1 . To repel hostile aggression. The Ammonites were old enemies ( Deuteronomy 2:19 ; Deuteronomy 23:3 , Deuteronomy 23:4 ; 3:13 ; 10:7 ; 11:5 ). They were a nomadic, predatory, cruel, and idolatrous people. For some time Nahash, animated by the desire of war and conquest, "the malady of princes," had assumed a threatening attitude ( 1 Samuel 12:12 ), and now laid siege to the capital of Gilead, a part of the Israelitish territory belonging to the half-tribe of Manasseh, beyond the Jordan. His aggression was—

2 . To aid imperilled brethren. Between the people of Jabesh and the Benjamites, especially, there was an intimate connection ( 21:12-14 ). Their condition was now degraded, fearful, wretched; and although it was due to their want of patriotism, faith, and courage, yet it did not deprive them of a claim upon the sympathy of their brethren, but was a powerful appeal to their compassion. The appeal of the poor, the oppressed, the slave cannot be unheeded without sin ( Proverbs 24:11 , Proverbs 24:12 ).

3 . To avert a common danger. The siege of Jabesh was evidently intended as the first step in an attack upon all Israel. The distress of the people of Gibeah arose not merely from sympathy with their brethren, but also from fear for themselves, and a sense of helplessness against so powerful an adversary. Saul's enterprise was thus one of self-defence.

4 . To maintain the Divine hour. The Ammonites worshipped Moloch (Molech, or Milcom), "the abomination of the children of Ammon" ( 1 Kings 11:7 ), and sought his honour in opposition to that of Jehovah. It was a part of the calling of Israel to extirpate idolatry, and it was commanded them concerning the Ammonites, "Thou shalt not seek their peace nor their prosperity all thy days forever" ( Deuteronomy 23:6 ). In their wars with the heathen they acted under a Divine commission. The religious wars which have been waged under the Christian dispensation have sometimes been undertaken from lofty motives, but they have not had the same justification, and the honour of God ought to be sought by other and more effectual means.

II. WAGED WITH HOLY ENTHUSIASM (verses 5-11). Enthusiasm—God in us. It was—

1 . Inspired by the Divine Spirit. On returning from the field, and learning the cause of the people's distress, "the Spirit of God came upon Saul, and.his anger was kindled greatly." There is an anger which is not sinful ( Mark 3:5 ; Ephesians 4:26 ). The feeling of resentment is a weapon put into our hands by God against injury, injustice, and cruelty of every kind.

2 . Shared in by all the people.

3 . Expressed in a confident assurance of help. "Tomorrow, by the time the sun be hot, ye shall have help" (verse 9). Faith looks upon that which is believed as if it were already an accomplished fact.

4 . Manifested in energetic action. His promise was not in words merely, but was followed up by deeds (verse 11). "It was night when Saul and the armed multitude which followed him broke up from Bezek. Little did he know how well the brave men of Jabesh would requite the service ( 1 Samuel 31:8-13 ). Strange that Saul's first march should have been by night from Bethshan to Jabesh, the same route by which at the last they carried his dead body at night" (Edersheim).

III. ATTENDED WITH EXTRAORDINARY SUCCESS .

1 . The defeat of the enemy—sudden, unexpected, and complete. "Two of them were not left together," and their king, Nahash, was slain (Josephus). "Those that walk in pride he is able to abase" ( Daniel 4:37 ).

2 . The deliverance of the oppressed, who were not afterwards wanting in gratitude or courage.

3 . The cessation of disaffection (verses 12, 13).

4 . The united and joyful devotion of all Israel (verses 14, 15).

Observe—

1 . We have other enemies to encounter than those of flesh and blood ( Ephesians 6:12 ).

2 . We must contend against them not simply for our own safety, but for the good of our fellow men.

3 . It is only by the help of the Lord that we can prevail.—D.