1 Samuel 13:1-23

2. In each case the conditions for resisting representative temptation of what was coming were most favourable at the entrance on the career. Man in Eden was pure, free from bad impulse, independent of entanglements and want, familiar with the emphatic and recent command. Israel at the Red Sea had just seen marvellous and repeated tokens of the sufficiency of God to shelter them and ward off danger, and the command to go forward to the sea was explicit. Our Saviour when tempted of the devil was fresh from the baptism of the Holy Spirit, as yet not worn down by ingratitude and scorn, filled With the call to enter on his work in founding a spiritual kingdom. So, likewise, when a monarch, or pastor, or Church, or any individual first enters on an office or work, there is a freedom from the entanglements which spring from mixed relationships, an eclat which inspires hope, a sense of responsibility which makes the spirit sober and watchful, and a fame to win which appeals to the noblest sentiments of duty and honour.

3. Resistance in each case would impart a moral force which would be of great advantage in all subsequent conflicts. Had Adam said a final "nay" to the tempter, his moral conquest over all other temptations would have been comparatively insured. Imperfect as Israel were in the desert, their moral power was greatly strengthened both by the act of faith at the Red Sea and the consequent victory over Pharaoh. As One who had conquered in the desert, our Lord would doubtless confront the later temptations to exchange poverty and want and spiritual rulership for the pomp and outward splendour of an earthly kingdom with a more equable spirit. And the endurance of the apostles during those dark and harrowing hours prior to the resurrection would only render their faith a mightier power wherewith to face the persecution of men and the seeming tardiness of the world's subjugation to Christ. So, likewise, those who are brought by Providence to bear temptation under favourable conditions when entering on a career actually receive a great mercy. They are enabled thereby, if they will, to gain power for life and to qualify for higher service. This will find illustration also with the young. Their early trials, under good conditions, make them more competent to cope with all that is sure to follow.

III. SIN COMMITTED UNDER CONDITIONS FAVOURABLE TO THE RESISTANCE OF TEMPTATION BECOMES THEREBY AGGRAVATED IN CHARACTER. Saul's sin was great. It was marked by deliberation and yet by extreme folly. He "forced himself." The command was so clear, the risks of disobedience so palpable, that only a perverse ingenuity could persuade him to disobey. The effort to silence the conscience always aggravates a crime. Prompt, unquestioning obedience is due to clear commands. Man is not responsible for anything but duty. The folly was conspicuous. To break a clear command in order to offer an act of worship is the perfection of foolishness. Only a "lying spirit" could induce a man to honour God by dishonouring him. The blind reasoning of the heart when once clear duty is trifled with is extraordinary. It would be a wonderful revelation of perverted intellect if we could read the processes of thought by which men are led to force themselves to deliberate acts of sin.

IV. THE PUNISHMENT FOLLOWING ON SIN INCLUDES THE LOSS OF THAT FOR WHICH THE SIN WAS COMMITTED. Two consequences ensued on Samuel's exposure of Saul's sin—the forfeiture of his family's permanent possession of the throne of Israel, and the withholding of immediate interposition on behalf of the nation. Now it is obvious that Saul had yielded to the temptation in hope thereby of inspiring his followers to action, and of insuring the stability of his throne for himself and family in the subjugation of his foes. There was an eminent propriety in Saul's sin being visited by a loss of the kingdom to his family. He was the people's king—chosen because they desired a monarch. Therefore it was in harmony with the usual course of Providence that, though he sinned, he should be allowed to rule, and thus by his infirmities be the rod for their chastisement. Although representing in his virtues and failings the people who demanded a king, he was afforded by the recent trial a good opportunity of conforming to the higher spiritual order, and of thus becoming by degrees educated into the loftier spiritual aims of the national life. Therefore, failing to rise to the level essential to the Messianic conception of the kingdom, he proved the moral unfitness of his principles and methods for transmittal to successors. Have we not here a truth of constant recurrence? Sin is committed to realise a purpose, and the purpose is not realised, but is missed by the very act of sin. Our first parents sought the rest of satisfaction in taking the forbidden fruit; but whatever rest they had before was lost in the act of disobedience, as also the kind of rest sought by the deed. The unhappy man who, under pressure of circumstances as trying to him as the hosts of Philistia were to Saul, forces himself to commit a fraud in order to insure relief and final success in his enterprise, learns to his cost, when once the act is committed, that mental relief is further off than ever, and a remorseless course of events ultimately brings on ruin to the enterprise. "He that seeketh his life shall lose it."

General lessons:—

1. When pursuing a path of duty, impatience with God's ways should be strictly suppressed, or it will lay us open to the pressure of strong temptations.

2. In the high service of God we may be placed in circumstances of extreme peril, but these should never shake confidence in his all-sufficiency.

3. Sometimes the loftiest path of duty is "to be still," and pray for grace "to enter not into temptation.''

4. The Christian is warranted, by the fact of the existence of "the kingdom," as also by the experiences of the past, to believe that above all the forces that threaten the Church there is a Power that sometimes restrains its manifestation for purposes of discipline.

5. It is a profitable study for the Church to consider how far prayer is not effectual in consequence of the constant breach of plain commands.

6. It is the sign of a guilty conscience, and of the hardening effect of even one sin, that plausible reasons are ready at hand to justify conduct.

7. If we prove ourselves unfit for service by our lack of spirituality, Providence will sooner or later remove us for others more spiritual.

1 Samuel 13:17-23

The ramifications of evil.

The facts are—

1. In the absence of Divine interposition, and consequent on Saul's inability to resist advance, the Philistines develop their forces and plunder certain districts of country.

2. As a matter of policy on their part, and as one result of Saul's transgression, the Philistines deprive the people of the ordinary means of conducting warfare.

3. This state of things necessitates Saul's protracted inactivity, and inflicts considerable inconvenience on the people with respect to their daily pursuits in agriculture. Although we cannot say precisely what course events would have taken had Saul, in loyalty to God, awaited the arrival of Samuel (1 Samuel 13:8-10), yet the whole history of Israel and the recent promises made through Samuel (1 Samuel 12:20-25) lead to the belief that, as when Jabesh-Gilead was in danger help came from God (1 Samuel 11:6), so now the Philistines would have been scattered by a Power more than human. The facts given in this paragraph appear to be designed to prepare the way for the narrative of Jonathan's heroism in the following chapter; at the same time they illustrate, in themselves, some truths of wider range than Israel's political and social condition. We have here an instance of—

I. THE DEPRESSING INFLUENCE OF A SENSE OF GUILT ON THE CONDUCT OF AFFAIRS. The military inactivity and general helplessness of Saul after Samuel's interview with him (1 Samuel 13:11-14) are in striking contrast with his energy at other times, and are not altogether to be ascribed to the absence of special Divine interposition. The explanation is to be sought in his personal conviction of sin. There was no joy, no hope, no spring in his soul, no eagerness for a close conflict with the foe; and that, too, because a sense of sin brought moral paralysis upon his entire nature. The sense of guilt is not always present in men, but when it is brought home to a man it exercises a depressing influence on his entire life, and seriously affects the transaction of affairs. Conscience, when guilty, not only "makes cowards of us all," but it robs life of brightness, drains the springs of hope, fetters the operation of the faculties, and impairs the sum total of energy. No man's life is made the most of as long as some unrepented and unforgiven sin haunts his spirit. This is the reverse side of another fact, namely, that the soul possessed of the peace and joy of the reconciled is in a condition to render its best service to the world, and to attain to the most perfect development of its powers. The wisdom of every one oppressed with a sense of guilt is to humble himself before God, and seek in Christ forgiveness and power for a truer life in future.

II. THE MANIFOLD RAMIFICATIONS OF EVIL. The sin of Saul did not begin and end with himself. His failure in duty affected the general interests of his kingdom. Even the brief narrative before us enables us to see how directly and indirectly the following circumstances were connected with his disobedience—namely, the inability of Israel to assail the threatening host; the depredations of the three divisions of the Philistine army; the private and social misery over a considerable area inseparable from the raids of the invader; the cutting off of the ordinary means for waging successful war; the impediments to the pursuits of trade and agriculture; the general humiliation and dread brought on the non-combatants of the land; and the withdrawal for a while of the counsels and encouragements of the prophet of God. The truth thus exemplified in the instance of a monarch's sin finds expression also in every sin, and especially in sins of persons in responsible positions. No sin can end in the act or in the person of the sinner. It impairs the tone and force of the entire man; it adds another item to the germs of future sorrow and shame; it further disqualifies for conferring on the world spiritual good; it gives a stronger taint of evil to the current of thought and feeling which flows out from the inner man to the world. Sin in us is as a wave of influence that spreads out, by laws of association and impulse, over the whole area of the spirit, and modifies all conduct for the worse. Especially is this true of persons in office and of parents. A monarch's official acts reach all classes. A parent's sin ramifies through the home—inducing, it may be, loss of peace, certainly loss of hallowed influence over children, and possibly ruin to health in offspring.

III. UNFAITHFULNESS IN THE SERVICE OF GOD DEPRIVES US OF A MOST IMPORTANT MEANS OF ACCOMPLISHING OUR MISSION AS CHRISTIANS IN THE WORLD. The scarcity of smiths and weapons of war is evidently associated by the historian with the disobedience of Saul. It is possible for Christian men engaged in the endeavour to maintain and extend the kingdom of Christ to be brought into an analogous condition as a consequence of their manifest unfaithfulness. In our conflict with the world it is of supreme importance that we make use of the ever available and potent instrument—influence of character. With this as a weapon we can accomplish much, by the blessing of God. If this be lost, if by our manifest inconsistencies before the world we virtually place this instrument of war at the feet of the men whom we seek to bring to Christ, then we shall be as powerless with them as was Saul and his people when the Philistines had control of their smiths and weapons of war.

General lessons:—

1. The general spiritual power of our life will be in proportion as we keep pure, or, in case of falling into sin, at once humble ourselves before God and seek for pardon and a right spirit (Psalms 51:6-13).

2. It is an encouragement to holiness and obedience to know that the ramifications of righteousness may become as wide as are those of sin.

3. It is a mercy to know that, though the enemy may sometimes triumph over the servants of Christ because of their weakness of character, yet the eternal Source of strength is in reserve, and will manifest himself.

1 Samuel 13:1-7. (MICHMASH, GIBEAH, GEBA, GILGAL.)

The trumpet sounded.

"And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear."

1. The great conflict between good and evil which has been waged from the first (Genesis 3:15) has been concentrated in every age on some particular issue. At this time it was whether Israel and the worship of the true God or the Philistines and the worship of idols should prevail. It was thus of the highest importance in relation to the kingdom of God upon earth.

2. The Philistines were old enemies and powerful oppressors ( 3:3; 10:7; 13:1; 1 Samuel 7:2). During the administration of Samuel they were held in check (1 Samuel 7:13), although they appear to have had military posts or garrisons in the land (1 Samuel 10:5; 1 Samuel 10:3), and the overthrow of one of these by Jonathan (at Geba, four miles north of Gibeah, and opposite Michmash) gave the signal for renewed conflict. Having evacuated Michmash, where he had stationed himself with an army of 2000, Saul summoned all the men of Israel to gather to him at Gilgal; but the advancing hosts of the enemy filled the country with terror, so that he was left with only 600 followers, and found it necessary, after his interview with Samuel, to join his son Jonathan at Gibeah (Geba) (1 Samuel 13:2, 1 Samuel 13:16; 1 Samuel 14:2). Meanwhile the enemy occupied Michmash, whence three companies of spoilers issued, plundering the plains and valleys. A second and greater exploit of Jonathan, however, drove them out of Michmash, and it was followed by a general engagement, in which large numbers of them were slain, and the rest "went to their own place" (1 Samuel 14:23, 1 Samuel 14:31, 1 Samuel 14:46).

3. The conflict to which Israel was summoned represents that to which Christians are called. It is a conflict with physical and moral evil, with the world, the flesh, and the devil (John 15:19; 2 Corinthians 10:4; Ephesians 6:12; 1 Peter 2:11; 2Pe 5:8; 1 John 2:16), and with men only in so far as they are ruled by sin, and in order to their salvation; a conflict which is good ("the good fight of faith"—1 Timothy 6:12) and necessary, and affords full scope for whatever warlike instincts and energies are possessed. What does the sound of the trumpet signify? (1 Corinthians 14:8).

I. A BLOW HAS BEEN STRUCK AGAINST THE FOE. The greatest blow that was ever inflicted upon the "power of darkness" was struck by "the Captain of our salvation" in his life and death and glorious resurrection (John 12:31; John 16:33; 1 John 3:8); and in the spirit and power of his victory his followers carry on the conflict (Matthew 10:34). At times there seems to be something like a truce, but it never lasts long; and when a fresh blow is struck by "a good soldier of Jesus Christ" it—

1. Reveals the essential difference between the spirit that is in "the Israel of God" and "the spirit that is in the world."

2. Intensifies their antagonism (1 Samuel 13:4).

3. Commits them to more definite and decisive action. And to this end the fact should be proclaimed. "When Saul the king of the Hebrews was informed of this (1 Samuel 13:3), he went down to the city of Gilgal, and made proclamation of it over all the country, summoning them to freedom" (Josephus).

II. THE ENEMY IS MUSTERING HIS FORCES (1 Samuel 13:5), which are—

1. Exceedingly numerous, "as the sand which is on the sea shore."

2. Skilful, crafty, and deceitful (2 Corinthians 11:14).

3. Very powerful. There is at the present day an extraordinary combination of anti-christian agencies (2 Timothy 3:1-9; Revelation 13:11-18), threatening Christian faith and practice, which might well fill us with fear, did we not believe that "they that be with us are more than they that be with them" (2 Kings 6:16). "The spirits of the unseen world seem to be approaching us. Times of trouble there have been before; but such a time, in which everything, everywhere, tends in one direction to one mighty struggle of one sort—of faith with infidelity, lawlessness with rule, Christ with antichrist—there seems never to have been till now" (Pusey).

III. THE FAITHFUL MUST RALLY AROUND THEIR LEADER. The gathering forces of the enemy should constrain us to closer union, and the proper centre of union is he of whom the greatest kings and heroes were feeble types and shadows.

1. He has been Divinely appointed, and claims our obedience and cooperation.

2. He is fully qualified as "a Leader and Commander of the people."

3. He is the only hope of safety and success. "God is with him" (1 Samuel 10:7).

"With force of arms we nothing can,

Full soon were we down ridden,

But for us fights the proper man,

Whom God himself hath bidden.

Ask ye, Who is this same?

Christ Jesus is his name;

The Lord Sabaoth's Son;

He, and no other one,

Shall conquer in the battle"

(Luther).

IV. THE SUCCESS ALREADY ACHIEVED GIVES ASSURANCE OF VICTORY (1 Samuel 11:11; 1 Samuel 11:3).

1. What triumphs has he gained in former days I

2. They are an earnest of "still greater things than these."

3. And they should inspire us with the confidence and courage which are needful to participation in his victory and glory (Revelation 17:14; Revelation 19:11). "This is the victory that overcometh the world, even our faith."—D.

1 Samuel 13:8-15. (GILGAL.)

The first wrong step.

All men are subjected in life to various tests which prove "what spirit they are of." These tests may appear insignificant in themselves (like that which was applied to Adam and Eve—Genesis 2:17), but they involve important principles, and the manner in which they are endured is followed by serious consequences. The position of Saul necessitated a trial of his fidelity to the fundamental principle of the theocratic kingdom, viz; unconditional obedience on the part of the king to the will of God as declared by his prophets. He was directed

I. ITS APPARENT EXPEDIENCY. His conscience told him that it was not right, as he virtually acknowledged in the defence he offered for his conduct (1 Samuel 13:11, 1 Samuel 13:12). Yet he persuaded himself (as others are accustomed to do) that it was venial, expedient, and even necessary, because of—

1. The pressure of worldly circumstances. "Because I saw that the people were scattered from me," etc. Resources diminish, and danger is imminent. When they are considered in themselves alone, anxiety and fear increase, and temptation becomes strong to make use of any means of relief that may be presented. How often are men tempted by the plea of necessity to disobey the voice of conscience! The tempter says, "It is better to steal than starve, better to sin than perish."

2. The disappointment of religious expectations. "And that thou camest not at the appointed time." "Help has been long waited for, but it comes not; nor is it likely, now that the seventh day is drawing to a close, that it will come at all. The promise has not been fulfilled. The time for action has arrived, and the long delay indicates that the most expedient course must be taken. Nothing else remains. If there be any blame, it cannot be attributed to one who has waited so long, has been left in such extremity, and acts for the best."

3. The efficacy of ceremonial observances. "And I forced myself, and offered a burnt offering." Inasmuch as such an offering was required on entering upon his enterprise against the Philistines, he could not hope to succeed without it, and he had at all times great regard for the external ceremonies enjoined by the law (1 Samuel 14:33, 1 Samuel 14:35). A doubtful or wrong act is often supposed to be blameless when performed in connection with sacred rites, or with a righteous end in view (John 16:2); and disobedience is sometimes clothed in a religious guise, its real nature being thereby obscured to the view of conscience, and its commission rendered easy.

4. The prospect of immediate advantages. Apparent and immediate good is the first and last and most powerful incentive to departure from the path of duty. "The tree was good for food, and pleasant to the eyes," etc. (Genesis 3:6). "And the history of Adam is as ancient as the world, but is fresh in practice, and is still revived in the sons of Adam."

II. ITS REAL CULPABILITY. "What hast thou done?" said Samuel, speaking' as with the voice of God, and seeking to arouse his conscience and lead him to repentance. He had been guilty of—

1. Disobedience to a plain commandment. "Thou hast not kept the commandment of the Lord thy God" (1 Samuel 13:13). The fact could not be denied. He had not waited all the appointed time, and he had acted without Divine direction. He had rejected the supreme authority of the Divine King, and no excuse that might be made could do away with his guilt. "Sin is not estimated by God according to its outward form, but according to the amount and extent of the principle of evil embodied in that form."

2. Distrust of promised help. Men sometimes wait long for the fulfilment of Divine promises, but not long enough; and their lack of perseverance shows weakness or absence of faith. The force of adverse circumstances is exaggerated by being exclusively dwelt upon; doubt of the power of God prevails through disregard of preservation from harm hitherto afforded; and as faith unites the soul to God, so unbelief severs it from him, leaves it a prey to disquiet and impatience, and leads it to adopt worldly and godless expedients. Unbelief was the root of the transgression of Saul, as it is of the transgression of men generally.

3. Formality in religious service. A burnt offering was a symbol and expression of consecration, and when offered aright, in a spirit of obedience, it honoured God and obtained his blessing; but when wrongly offered it was worthless, dishonoured him, and was abomination in his sight (1 Samuel 15:22; Proverbs 21:27; Isaiah 1:13). It is the same with other outward forms of service. "Saul is a specimen of that class of persons who show a certain reverence and zeal for the outward forms of religion, and even a superstitious reliance on them, but are not careful to cherish the inner spirit of vital religion" (Wordsworth's 'Com.').

4. Self-will, pride, and presumption. In disobeying the will of God he set up his own will as supreme, and was guilty of pride, "by which sin fell the angels." It is not said that he offered sacrifice with his own hand, and he may have simply directed it to be done by the priest who was with him (1 Samuel 14:18); nor is it certain that if he had done so he would have gone beyond the privilege and prerogative possessed by other kings. His sin did not consist of intrusion into the priestly office. It was nevertheless very great. "He had cast away his obedience to God. The crown he thought was his own. From that moment he fell; for all our good qualities retain their ascendancy over our evil passions by the presence and power of God claiming them as his." "Samuel, according to modern expositors of the story, was angry because he felt that he was losing his own influence over the mind of the king. No; he was angry because the king was so much the slave of his influence, or of any influence that was exerted over him for a moment; because he was losing the sense of responsibility to One higher than a prophet, to One who had appointed him to rule not in his own name, but as the minister and executor of the Divine righteousness" (Maurice).

III. ITS EXCEEDING FOLLY. "Thou hast done foolishly" (1 Samuel 13:13). The folly of the sinner appears in his—

1. Being deceived by the appearances of things—the magnitude of danger, the false promises of advantage, the specious arguments of expediency. He is like the foolish man who built his house upon the sand, instead of "digging deep and laying the foundation on a rock" (Luke 6:48). He is infatuated, fascinated, and under a glamour cast over his mind by his own evil desires and the spell of the tempter.

2. Making light of the enormous evil of sin. It is the only real evil. But he is thoughtless, ignorant, and foolish enough to account it a trivial thing, which may be easily excused and passed by. As he who says in his heart "No God" is called a "fool," so he who deems it a little matter to offend him is appropriately designated by the same name. "Fools make a mock at sin" (Proverbs 14:9); and he who makes light of sin makes light of God.

3. Leaving the only path of safety and honour. "For now" (if thou hadst obeyed his commandment) "the Lord would have established thy sovereignty over Israel forever."

4. Entering on a course of certain loss and misery.

1. Beware of the first wrong step. "It is always marked by a peculiarity of evil which does not attach to any subsequent offences". (Miller). Principiis obsta.

2. If you have taken such a step, instantly repent of it. "It is not sinning, that ruins men, but sinning and not repenting, falling and not getting up again."—D.

1 Samuel 13:14. (GILGAL.)

A man after God's own heart.

This expression occurs only here and in the quotation (Acts 13:22), "I have found David the son of Jesse (Psalms 89:20), a man after mine own heart, which shall fulfil all my will."

1. It was uttered by Samuel on the occasion of his reproving Saul for not obeying the commandment of the Lord (1 Samuel 13:13).

2. It formed a part of the announcement of the purpose of God to appoint another man to be "captain over his people" in consequence thereof. The time of its fulfilment was not defined, nor was it known to the prophet who he should be; it is uncertain even whether David was yet born.

3. It was descriptive of his character in contrast to that of Saul, and it had respect to him in his public official capacity as theocratic sovereign rather than in his private moral life, although it is impossible wholly to separate the one from the other. He would obey the commandment of the Lord, and, as it was predicted of "a faithful priest" (1 Samuel 2:35; 1 Samuel 3:10), "do according to that which was in his heart and in his mind;" he would "serve the will of God in his lifetime" (Acts 13:36), and second and carry out his purposes concerning his people (Isaiah 44:28); he would be truly "his servant," and therefore his throne would continue and (in the full realisation of the theocratic idea it represented) be established forever (Psalms 89:19-37). In "a man after God's own heart" (such as David was) there is—

I. THE RECOGNITION OF THE WILL OF GOD as supreme. His will is above that of king and people; declared in manifold ways, it is the rule of human life; and he who perceives it most clearly and observes it most humbly and constantly approaches nearest to perfection. Saul paid but little regard to it, and, when it was opposed to his own inclination or judgment, set it aside and went his own way. With David it was otherwise. In his royal office especially he embodied the spirit of loyalty to the invisible King of Israel, and of zeal for his law and ordinances. "The vain cavils of infidels appear to have arisen from not considering that the phrase to which they object may be interpreted with equal propriety as referring to the Divine purpose, design, or intention as to designate peculiar favour and affection. The latter undoubtedly was true, yet the former is most clearly the meaning intended here" (Poole).

II. THE CONVICTION OF THE CALL OF GOD to his service. Unlike Saul, he felt deeply and constantly that he was individually an object of Divine regard, and appointed to do a certain work from which he neither desired nor dared to shrink. And a similar feeling exists in every true servant of God. "The life of David is the life neither of a mere official fulfilling a purpose in which he has no interest, nor of a hero without fear and without reproach; but of a man inspired by a Divine purpose under the guidance of a Divine teacher" (Maurice).

III. DEVOTION TO THE HONOUR OF GOD from the heart. Although Saul possessed many admirable qualities, he sought to honour God by outward sacrifices rather than real obedience, his noblest deeds were the offspring of sudden and transient impulses, and his predominant motive was his own honour and glory. "He had none of the work of Divine grace upon the heart, turning impulses into principles, ruling all actions by the law of an unseen Judge. He never experienced what the apostle calls the powers of the world to come, that is to say, the sense of God, of another world, smiting upon his soul through the veil of visible things, and making him feel the presence and the real, awful personality of his Maker. His soul was not like David's, a harp touched by the hand of the Almighty, and attuned to celestial melodies. It was only an instrument over which the wind swept wildly, waking a fitful and irregular music which soon died away into the confused murmurs of a harsh and tuneless discord" (A. Blomfield).

IV. DEPENDENCE ON THE HELP OF GOD for success. Saul was proud of his own strength, and both in ruling the people and contending against their enemies he relied on his own skill and prudence, and "an arm of flesh." David trusted in God foreverything. "He never represents himself as a compound of strength and weakness. He represents himself as weakness itself—as incapacity utter and complete. The Lord is his strength. He has faith in God as his physical Inspirer or Protector. He has a deeper, a far deeper instinct than even that—the instinct of a communion, personal, practical, loving, between God, the Fount of light and goodness, and his own soul, with its capacity of darkness as well as light, of evil as well as good. In one word, David is a man of faith and a man of prayer" (Kingsley, 'Four Sermons').

V. REPENTANCE AT THE REPROOF OF GOD on account of sin. The heart of Saul trembled not at the word of the Lord. When the prophet said, "What hast thou done?" he offered excuses for his conduct, and when on a subsequent occasion he was constrained to say, "I have sinned," his confession was insincere and hypocritical. How different was it with David when Nathan said to him, "Thou art the man." "Never was repentance more severe, or sorrow more sincere; so that he may justly be said (his repentance included, though not his fall) to be a man after God's own heart" (Yonge).

VI. SYMPATHY WITH THE PEOPLE OF GOD in their experience. He identified himself with them, made their varied joys and sorrows his own, and thereby (as well as by other means) promoted their highest good. His character "gathered into itself—so far as might be—all the various workings of the heart of man. This is the special attribute of the life and character of the son of Jesse. There is a hard, narrow separateness of soul marked in every line of the character of Saul. He is a wayward, wilful, self-determined man, well nigh incapable of any real sympathy with others. Such an one could learn little of the workings of the human heart, which is so immeasurable in the multitude and compassion of its tones. Deep as were his sorrows, he never knew the grace of contrition. Thus his dark heart is full of sullenness and suspicion, inviting the entrance of the evil one, who came at his bidding, and closed with yet sterner bars all the avenues of his soul. In every one of these particulars David is the most complete contrast to Saul" (Wilberforce, 'Heroes of Heb. Hist.').

VII. SINCERITY IN HIS WHOLE RELATION TO GOD and in the main course of his life. "What are faults—what are the outward details of life, if the inner spirit of it, the remorse, temptations, true, often baffled, never ended struggle of it be forgotten?… David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given of a man's moral progress and warfare here below. All earnest souls will ever discern in it the faithful struggle of an earnest human soul towards what is good and best; struggle often baffled, down as into entire wreck, yet a struggle never ended; ever with tears, repentance, true, unconquerable purpose begun anew" (Carlyle, 'Heroes').—D.

1 Samuel 13:16-23. (MICHMASH.)

Under the heel of the oppressor.

"Now there was no smith found throughout all the land of Israel" (1 Samuel 13:19). The invasion of the Philistines produced great fear and distress among the people. Many hid themselves in caves, and thickets, and cliffs, and vaults, and pits; others fled across the Jordan; those who followed Saul did so with trembling (1 Samuel 13:6, 1 Samuel 13:7); his army melted away—some deserted to the enemy, or were pressed into their service (1 Samuel 14:21); their homes and fields were plundered by marauding bands (1 Samuel 13:17; 1 Samuel 14:22), which went forth from Michmash without fear of resistance, for the people had been disarmed and deprived of the means of making weapons of war, and even of sharpening their implements of husbandry (2 Kings 24:14) when they became blunt (literally, "there was bluntness of edges;" A.V "they had a file"), except at the pleasure of their oppressors (1 Samuel 13:21). The result of the burdensome necessity of going to the Philistines was, that many tools became useless by dulness, so that even this poorer sort of arms did the Israelites not much service at the breaking out of the war" (Bunsen). How long this state of things continued is not recorded; but it was sufficiently long for those who remained with Saul and Jonathan (1 Samuel 13:22) to be left without "sword or spear," or any regular armament. Their condition was thus one of helplessness, dependence, and wretchedness, and affords a picture of that to which men are reduced by error and sin. In it we see—

I. THE MANIFEST FAILURE of a self chosen way. "Nay; but we will have a king over us" (1 Samuel 8:19). They have a king self-willed like themselves; but their way fails, as the way of those who prefer their own plans to the guidance of God must ever fail.

1. In delivering them from the evils of which they complain (1 Samuel 8:5), or which they fear (1 Samuel 9:16).

2. In preserving to them the advantages which they possess. "Ye dwelled safe" (1 Samuel 12:11). Where is their safety now?