1 Samuel 14:47-52

Gradation in service.

The facts are—

1 . Saul's warlike efforts issue in the general discomfiture of his enemies.

2 . The domestic relations of Saul are incorporated in the record of facts pertaining to gradual unfolding of the Divine purpose.

3 . During all his conflicts with the Philistines Saul shows prudence in strengthening his military position. The section gives a summary of the military operations of Saul's reign and of the success of his efforts, and also places on the page of sacred history the names of the members of his family. Judged by rules applicable to ordinary historical records, the brief reference to his wars may appear to have little or no moral significance, and the allusion to his father, his wife, and children to be merely a matter of Jewish antiquarian interest. But the Bible was composed under the guidance of a higher than human wisdom; and both in what it includes and omits there is a relation to the higher spiritual issues in which the events of Jewish history culminated. There had been given to Saul the opportunity of rendering service to Israel, both by setting them free from the oppression of enemies and by inspiring the nation with a spirit conformable to the great Messianic purpose for which they existed. He failed to enter into the high spiritual aspirations suitable to a ruler of the chosen race, and therefore history simply records the fact that his life was spent in the rendering of the lower kind of service. Repression of the foe was service, but of an inferior type. He missed a chance of doing a more glorious and enduring work.

I. THERE IS A GRADUATED SERVICE POSSIBLE TO MEN . The possibilities of Saul's life when entering on his public career are manifest. They were not realised, though he, using certain natural abilities, succeeded in rendering valuable service as a warrior. Of every human being it may be said, as he enters on life, there is a possibility of conferring few or many, small or great, benefits on his kind. The conditions of rising to the higher grade of service are the possession of appropriate natural abilities and an occasion for employing them. These conditions being given, it rests with his will to rise to the higher level or to be content with the lower. Secular and spiritual are not always good terms to indicate spheres of activity, because every act can and ought to be spiritual in its tone and principle. But for our present purpose we may use the terms in the common acceptation. There are grades of service—

1 . In the secular sphere. It may not be easy to construct a scale that shall in detail exhibit the relative value of labour, but there are broad outlines which are always recognised in civilised society. Manual toil is not comparable with mental. That service which relates to the material condition of mankind is inferior to that which bears on the moral. Whatever produces temporary effects is of less value than that which issues in the enduring. There are men who remain all their days on the lowest level, and there have been some who rose from that position to almost, if not quite, the highest in the scale. No man's contribution to the common weal is to be despised, but every man is bound to rise as high as possible in the scale of valuable service.

2 . In the spiritual sphere. As in ancient times there were "hewers of wood and drawers of water," subordinate, in the common work of the chosen race, to men of loftier aspiration and more refined occupation, so in the Christian Church there are diversities in gifts and service. Generically all true Christians are equal in privilege of position and in function as witness bearers for Christ. And there is no room for boasting or invidious comparisons, as it is the "grace of God" which worketh all in all. Yet as a matter of fact, arising partly from great diversity in natural capacity and partly from causes in the individual will, there are distinct gradations in kind and value of service rendered, as tested by the strength of principle involved and the enduring character of the effect. There are men who devote time and means only to the preservation of the outward organisations of the Church. Others, nourishing their own piety with care, minister consolation and instruction to the sick and ignorant. Others, again, by a wonderfully holy and beautiful life at home, as well as quiet zeal outside, train souls for Christ, and leave an imperishable impress on the world.

II. The GRADE OF SERVICE ATTAINED TO DEPENDS CHIEFLY ON A WISE USE OF EARLY OPPORTUNITIES . Had Saul cherished the spirit awakened by his converse with Samuel and the subsequent inspiration from God ( 1 Samuel 9:25-27 ; 1 Samuel 10:9 ), and strengthened it by obedience in the hour of trial ( 1 Samuel 13:13 ), far nobler service would have been recorded of him than that he made war with the Philistines all the days of his life. His successor David entered on a higher sphere. Of course both in the secular and spiritual spheres natural capacity and education are important determinants, as also the occurrence of favourable opportunities. But, as a rule, the position we occupy depends on our disposition to improve such opportunities as now and then fall to the lot of most persons. Hundreds are "hewers of wood and drawers of water" all their days because in early life they failed to seize the chance of developing their own powers. In science and literature there are men who, when raw youths of meagre education, laid hold of some passing opportunity for self-improvement which opened the way to still higher advantages. In the Church there are and have been noble men who, carefully nourishing the sacred gift of a new spirit and availing themselves of some chance of doing good, rose from obscurity to the distinction of ambassadors for Christ, "whose praise is in all the Churches." There are Sauls and Davids still.

General lessons : —

1 . While thankful for being permitted to render the smallest service to the Church and the world, we should "covet earnestly the best gifts" 1 Corinthians 12:31 ).

2 . Youths and persons young in the Christian life should be repressed with the importance of the due improvement of their position.

3 . Whenever possible we should look favourably upon any effort to enter on a wider range of usefulness.

4 . The standard of service, as to aim, method, and spirit, by which our aspirations should be regulated, is the life of Christ.

HOMILIES BY B. DALE

1 Samuel 14:36 , 1 Samuel 14:37 . (AJALON.)

Drawing near to God.

Of the fallen house of Eli, one at least, Ahiah (Ahimelech— 1 Samuel 21:1 ), the grandson of Phinehas, appears to have been a faithful servant of God. When the people, having ended their pursuit of the Philistines and satisfied their hunger, rested around their gleaming camp fires, and Saul proposed a nocturnal expedition against the enemy so as "not to leave a man of them, he devoutly and courageously interposed with the words, "Let us draw near hither unto God." He had already witnessed the effects of the king's rashness, feared its further results, and felt that "it was dangerous to undertake anything without asking counsel of God" (see 1 Samuel 14:19 ). His language is suggestive of—

I. THE EXERCISE OF A RELIGIOUS PEOPLE in prayer. It is—

1 . A possibility. For God is "nigh at hand, and not afar off" ( Deuteronomy 4:7 ; Psalms 145:18 ; Jeremiah 23:23 ). He has provided a way of access—an altar ( Hebrews 13:10 ), a sacrifice, and a high priest ( Hebrews 7:19 ; Hebrews 10:20-22 ; Ephesians 2:18 ). The throne of God is not only a throne of glory and of judgment, but also a throne of grace. "The Lamb is in the midst of the throne."

2 . A privilege. What higher privilege or honour can be conferred than to hold intercourse with so glorious a Being? What greater benefit than his fellowship, counsel, and aid? ( Psalms 73:28 ).

3 . An obligation, arising out of his relationship to men, and indicated by his word, by conscience, and the deepest needs and impulses of the soul. "Draw nigh to God, and he will draw nigh to you" ( James 4:8 ; Psalms 43:4 ). "Ye people, pour out your heart before him" ( Psalms 62:8 ).

II. THE VOCATION OF A FAITHFUL MINISTER with respect to this exercise. It is—

1 . To bear a fearless testimony concerning it before the people : setting forth the supreme claims of God upon their homage, reminding them of their want, reproving their forgetfulness, and teaching them the good and right way ( 1 Samuel 12:23 ).

2 . To exhibit a devotional spirit in his intercourse with them. He who exhorts others to pray should be himself a man of prayer, and speak to them by his example as well as by his words. Exhortation to them is often less beneficial than intercession for them. "We will give ourselves continually to prayer" ( Acts 6:4 ).

3 . To invite them to sincere union with him in seeking the face of God. "Let us draw near." "Let us pray"—not merely with the lips or in outward form, not regarding iniquity in the heart; but humbly and sincerely, with one accord, with a true heart, and in full assurance of faith ( Psalms 66:18 ; 1 Timothy 2:8 ).

III. THE INFLUENCE OF TIMELY INTERVENTION On the part of a good man. " Then (when both king and people were about to set forth without seeking Divine counsel) said the priest," etc.; and he did not speak in vain ( 1 Samuel 14:37 ). Such advice and prayer are generally effectual—

1 . In restraining from the pursuit of a wrong course—a doubtful or dangerous enterprise, devotion to worldly objects, following selfish and revengeful inclinations, etc. A single "word in season" sometimes prevents much mischief.

2 . In constraining to the performance of neglected duty. The inquiry which Saul had broken off was now formally resumed, though not on his part in a right spirit.

3 . In obtaining the possession of needful good. It is not always what is sought. There may be delay or refusal in granting a definite answer; but the experience thereby gained is itself beneficial, and the necessary condition of obtaining the highest good.

IV. THE INSTRUCTIVENESS OF UNANSWERED PRAYER . "He answered him not that day" ( 1 Samuel 28:6 , 1 Samuel 28:15 ). The silence of God is significant. It indicates—

1 . The presence of sin, which hinders the communications of Heaven, as a cloud intercepts the beams of the sun ( Isaiah 59:2 ; Lamentations 3:44 ; Hosea 5:15 ; James 4:2 , James 4:3 ).

2 . The duty of its discovery, by means of diligent inquiry and self-examination ( Joshua 7:13 ; Psalms 139:23 , Psalms 139:24 ; Lamentations 3:40 ).

3 . The necessity of humiliation, removing "the accursed thing," and turning to God with full purpose of heart, so that he may cause his face to shine upon us. "Praying will either make a man leave off sinning or sinning will make him leave off praying." In the former case his path is upward into the light, in the latter it is downward into darkness and despair.—D.

1 Samuel 14:45 . (AJALON.)

Remonstrance with rulers.

The obedience which subjects owe to the commands of a ruler is not absolute, but limited by their obligation to a higher law. When he determines on measures which are not good they have a right to remonstrate, and are sometimes bound to do so. Concerning the remonstrance of the people with Saul (after yielding notable obedience in other things— 1 Samuel 14:26 , 1 Samuel 14:34 , 1 Samuel 14:36 ), observe that it was—

I. JUST ; in opposition to an unreasonable, arbitrary, and cruel decision ( 1 Samuel 14:44 ), in defence of the innocent, and impelled by "an enlightened conscience and generous enthusiasm."

II. DEVOUT ; recognising the hand of God in the victory of Jonathan, testifying their gratitude for the deliverance wrought through him, and obeying a higher will, thereby indicated, in preference to that of the king.

III. RESOLUTE ; whilst stating the ground of their determination, manifesting a disposition to carry it into effect, and binding themselves by a united and solemn oath to do so.

IV. SUCCESSFUL . They prevailed, Jonathan was rescued, a great crime was prevented, and Saul was checked and warned in his despotic career. When the people remonstrate in the same manner they may expect the same success.—D.

1 Samuel 14:45 . (AJALON.)

Cooperation with God.

"He hath wrought with God this day." Apart from the power of God man can do nothing. In opposition to it he is defeated and crushed. Only in cooperation with it can he accomplish anything great or good. As in the material, so in the moral and spiritual world it is our wisdom, strength, and dignity to be "labourers together with God" ( 1 Corinthians 3:9 ; 2 Corinthians 6:1 ). Notice—

I. THE AIM of this cooperation.

1 . To overcome sin and misery amongst men.

2 . To promote righteousness and happiness in ourselves and others.

3 . To extend the kingdom and glory of God.

II. THE MEANS .

1 . Studying the laws or modes of God's working ( Ecclesiastes 3:14 ) and the manifold intimations of his will.

2 . Trusting in him, firmly resting on his promises, and patiently waiting their fulfilment. Oftentimes "our strength is to sit still."

3 . Using with diligence the strength he gives, still depending on him "who worketh all in all" ( 1 Corinthians 12:6 ; Philippians 2:13 ; Isaiah 26:12 ).

III. THE RESULT .

1 . Conscious approbation of God.

2 . Effectual aid.

3 . Certain achievement. "In due season we shall reap if we faint not."—D.

1 Samuel 14:47-52 . (GIBEAH.)

Saul's sovereignty and wars, his army and family.

From this summary observe that—

I. THE PEOPLE OF GOD ARE BESET BY NUMEROUS ADVERSARIES . Moab, Ammon, etc.—"on every side," of varied character, imbued with the same enmity, and threatening their existence. Conflict is necessary to self-preservation.

II. THE CHASTISEMENT OF THE WICKED IS INFLICTED BY SUITABLE AGENTS , "And Saul took the kingdom," etc. "Whithersoever he turned himself he chastised them. For this work he was well qualified by warlike courage and skill, indomitable energy and zeal, and in it he met with success. God often employs men to carry out his purposes who possess little of the spirit of obedience.

III. DIVERSITY OF CHARACTER IS OFTEN MANIFESTED IN THE SAME CIRCUMSTANCES . "Now the sons of Saul were Jonathan, and Ishui (Abinadab), and Melchishua." The fourth, Esh-baal (Ishbosheth), is not here mentioned. "And the names of his two daughters were Merab and Michal," etc. ( 1 Samuel 14:49-51 ). What a contrast of character is presented in this family— e.g. between Jonathan and his father and sister (Michal). Hidden hereditary influences and special associations may have contributed to the difference, but much more the voluntary use or abuse of preliminary conditions, outward circumstances, and spiritual gifts.

IV. THE MISUSE OF POWER IS the RUIN OF ITS POSSESSOR . "He gathered a host" ( 1 Samuel 14:48 ), or acquired power. He formed a standing army, as it had been predicted ( 1 Samuel 8:11 , 1 Samuel 8:16 ; 1 Samuel 22:7 ). He employed his power for his own aggrandisement. "If he could have done as he wished, there would have been an end to the supremacy of God in Israel. Rude despotism would have usurped its place" (Hengstenberg). Samuel's antagonistic working preserved the principle of the theocracy, and Saul's kingdom departed from him ( Daniel 4:31 ).

V. THE PERVERSITY OF MEN INVOLVES THEM IN SORE DISTRESS . "There was sore war," etc. ( 1 Samuel 14:52 ). "Very different had been the state of things when Samuel ruled Israel ( 1 Samuel 7:13 ). And the people who looked for protection to an arm of flesh rather than to God, who was their King, were punished by that instrument—Saul—which they had chosen for themselves in order that they might be saved by it" (Wordsworth's 'Com.').

VI. THE KINGDOM OF GOD MUST PREVAIL OVER ALL OPPOSITION , whether from open adversaries or disloyal adherents. That which seems to hinder it is often made a means of its furtherance. The Divine purpose concerning it cannot be defeated. It endured, wrought, and was developed amidst all the vicissitudes of Israel's history until the advent of "the King Messiah," and it is still advancing toward its perfect and eternal consummation ( 1 Corinthians 15:24 , 1 Corinthians 15:25 ).—D.

HOMILIES BY D. FRASER