Part 2

Now Saul "lacked this one thing." His character, indeed, is obscure, and we must be cautious while considering it; still, as Scripture is given us for our instruction, it is surely right to make the most of what we find there, and to form our 5 judgment by such lights as we possess. It would appear, then, that Saul was never under the abiding influence of religion, or, in Scripture language, "the fear of God," however he might be at times moved and softened. Some men are inconsistent 10 in their conduct, as Samson; or as Eli, in a different way; and yet may have lived by faith, though a weak faith. Others have sudden falls, as David had. Others are corrupted by prosperity, as Solomon. But as to Saul, there is no 15 proof that he had any deep-seated religious principle at all; rather, it is to be feared, that his history is a lesson to us, that the "heart of unbelief" may exist in the very sight of God, may rule a man in spite of many natural advantages of character, 20 in the midst of much that is virtuous, amiable, and commendable.

Saul, it would seem, was naturally brave, active, generous, and patient; and what nature made him, such he remained, that is, without 25 improvement; with virtues which had no value, because they required no effort, and implied the influence of no principle. On the other hand, when we look for evidence of his faith, that is, his practical sense of things unseen, we discover 30 instead a deadness to all considerations not connected with the present world. It is his habit to treat prophet and priest with a coldness, to say the least, which seems to argue some great internal defect. It would not be inconsistent with the Scripture account of him, even should the real 5 fact be, that (with some general notions concerning the being and providence of God) he doubted of the divinity of the Dispensation of which he was an instrument. The circumstance which first introduces him to the inspired history is not in his 10 favor. While in search of his father's asses, which were lost, he came to the city where Samuel was; and though Samuel was now an old man, and from childhood known as the especial minister and prophet of the God of Israel, Saul 15 seems to have considered him as a mere diviner, such as might be found among the heathen, who, for "the fourth part of a shekel of silver," would tell him his way.

The narrative goes on to mention, that after his 20 leaving Samuel "God gave him another heart," and on meeting a company of prophets, "the Spirit of God came upon him, and he prophesied among them." Upon this, "all that knew him beforetime" said, "What is this that is come unto 25 the son of Kish: is Saul also among the prophets? ... therefore it became a proverb." From this narrative we gather, that his carelessness and coldness in religious matters were so notorious, that, in the eyes of his acquaintance, there was 30 a certain strangeness and incongruity, which at once struck the mind, in his being associated with a school of the prophets.

Nor have we any reason to believe, from the after history, that the Divine gift, then first imparted, left any religious effect upon his mind. 5 At a later period of his life we find him suddenly brought under the same sacred influence on his entering the school where Samuel taught; but, instead of softening him, its effect upon his outward conduct did but testify the fruitlessness of 10 Divine grace when acting upon a will obstinately set upon evil.

The immediate occasion of his rejection was his failing under a specific trial of his obedience, as set before him at the very time he was anointed. 15 He had collected with difficulty an army against the Philistines; while waiting for Samuel to offer the sacrifice, his people became dispirited, and began to fall off and return home. Here he was doubtless exposed to the temptation of taking 20 unlawful measures to put a stop to their defection. But when we consider that the act to which he was persuaded was no less than that of his offering sacrifice--he being neither priest nor prophet, nor having any commission thus to interfere 25 with the Mosaic ritual--it is plain "his _forcing himself_" to do so (as he tenderly described his sin) was a direct profaneness--a profaneness which implied that he was careless about forms, which in this world will ever be essential to 30 things supernatural, and thought it mattered little whether he acted in God's way or in his own.

After this, he seems to have separated himself from Samuel, whom he found unwilling to become his instrument, and to have had recourse to the 5 priesthood instead. Ahijah or Ahimelech (as he is afterwards called), the high priest, followed his camp; and the ark, too, in spite of the warning conveyed by the disasters which attended the presumptuous use of it in the time of Eli. "And 10 Saul said unto Ahijah, Bring hither the ark of God;" while it was brought, a tumult which was heard in the camp of the Philistines increased. On this interruption Saul irreverently put the ark aside, and went out to the battle. 15

It will be observed, that there was no professed or intentional irreverence in Saul's conduct; he was still on the whole the same he had ever been. He outwardly respected the Mosaic ritual--about this time he built his first altar to the Lord,[9] 20 and in a certain sense seemed to acknowledge God's authority. But nothing shows he considered that there was any vast distinction between Israel and the nations around them. He was _indifferent_, and cared for none of these things. The chosen people 25 desired a king like the nations, and such a one they received.

[9] 1 Sam. xiv. 35.

After this he was commanded to "go and smite the sinners, the Amalekites, and utterly destroy them and their cattle." This was a judgment on 30 them which God had long decreed, though He had delayed it; and He now made Saul the minister of His vengeance. But Saul performed it so far only as fell in with his own inclination and purposes. He smote, indeed, the Amalekites, and 5 "destroyed all the people with the edge of the sword"--this exploit had its glory; the best of the flocks and herds he spared, and why? to sacrifice therewith to the Lord. But since God had expressly told him to destroy them, what 10 was this but to imply, that Divine intimations had nothing to do with such matters? what was it but to consider that the established religion was but a useful institution, or a splendid pageant suitable to the dignity of monarchy, but resting on no 15 unseen supernatural sanction? Certainly he in no sense acted in the fear of God, with the wish to please Him, and the conviction that he was in His sight. One might consider it mere pride and willfulness in him, acting in his own way because 20 it was his own (which doubtless it was in great measure), except that he appears to have had an eye to the feelings and opinions of men as to his conduct, though not to God's judgment. He "feared the people and obeyed their voice." 25 Again, he spared Agag, the king of the Amalekites. Doubtless he considered Agag as "his brother," as Ahab afterwards called Ben-hadad. Agag was a king, and Saul observed towards him that courtesy and clemency which earthly 30 monarchs observe one towards another, and rightly when no Divine command comes in the way. But the God of Israel required a king after His own heart, jealous of idolatry; the people had desired a king like the nations around them.

It is remarkable, moreover, that while he spared 5 Agag, he attempted to exterminate the Gibeonites with the sword, who were tolerated in Israel by virtue of an oath taken in their favor by Joshua and "the princes of the congregation." This he did "_in his zeal_ to the children of Israel and 10 Judah."[10]

[10] Josh. ix. 2; 2 Sam. xxi. 1-5.

From the time of his disobedience in the matter of Amalek, Samuel came no more to see Saul, whose season of probation was over. The evil spirit exerted a more visible influence upon him; 15 and God sent Samuel to anoint David privately, as the future king of Israel. I need not trace further the course of moral degradation which is exemplified in Saul's subsequent history. Mere natural virtue wears away, when men neglect to 20 deepen it into religious principle. Saul appears in his youth to be unassuming and forbearing; in advanced life he is not only proud and gloomy (as he ever was in a degree), but cruel, resentful, and hard-hearted, which he was not in his youth. 25 His injurious treatment of David is a long history; but his conduct to Ahimelech, the high priest, admits of being mentioned here. Ahimelech assisted David in his escape. Saul resolved on the death of Ahimelech and all his father's 30 house.[11] On his guards refusing to execute his command, Doeg, a man of Edom, one of the nations which Saul was raised up to withstand, undertook the atrocious deed. On that day, eighty-five priests were slain. Afterwards Nob, 5 the city of the priests, was smitten with the edge of the sword, and all destroyed, "men and women, children and sucklings, and oxen, and asses, and sheep." That is, Saul executed more complete vengeance on the descendants of Levi, the sacred 10 tribe, than on the sinners, the Amalekites, who laid wait for Israel in the way, on their going up from Egypt.

[11] 1 Sam. xxii. 16.

Last of all, he finishes his bad history by an open act of apostasy from the God of Israel. His last 15 act is like his first, but more significant. He began, as we saw, by consulting Samuel as a diviner; this showed the direction of his mind. It steadily persevered in its evil way--and he ends by consulting a professed sorceress at Endor. The 20 Philistines had assembled their hosts; Saul's heart trembled greatly--he had no advisers or comforters; Samuel was dead--the priests he had himself slain with the sword. He hoped, by magic rites, which he had formerly denounced, to 25 foresee the issue of the approaching battle. God meets him even in the cave of Satanic delusions--but as an Antagonist. The reprobate king receives, by the mouth of dead Samuel, who had once anointed him, the news that he is to be 30 "taken away in God's wrath"--that the Lord would deliver Israel, with him, into the hands of the Philistines, and that on the morrow he and his sons should be numbered with the dead.[12]

[12] 1 Sam. xxviii. 19.

The next day "the battle went sore against him, 5 the archers hit him; and he was sore wounded of the archers."[13] "Anguish came upon him,"[14] and he feared to fall into the hands of the uncircumcised. He desired his armor-bearer to draw his sword and thrust him through therewith. On his 10 refusing, he fell upon his own sword, and so came to his end.

[13] _Ibid._ xxxi. 3.

[14] 2 Sam. i. 9.

EARLY YEARS OF DAVID

"Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him."--1 _Samuel_ xvi. 18.

Such is the account given to Saul of David, in many respects the most favored of the ancient Saints. David is to be accounted the most favored, first as being the principal type of Christ, next as being the author of a great part of the book 5 of Psalms, which have been used as the Church's form of devotion ever since his time. Besides, he was a chief instrument of God's providence, both in repressing idolatry and in preparing for the gospel; and he prophesied in an especial manner 10 of that Saviour whom he prefigured and preceded. Moreover, he was the chosen king of Israel, a man after God's own heart, and blessed, not only in himself, but in his seed after him. And, further, to the history of his life a greater share is given of 15 the inspired pages than to that of any other of God's favored servants. Lastly, he displays in his personal character that very temper of mind in which his nation, or rather human nature itself, is especially deficient. Pride and unbelief 20 disgrace the history of the chosen people; the deliberate love of this world, which was the sin of Balaam, and the presumptuous willfulness which is exhibited in Saul. But David is conspicuous for an affectionate, a thankful, a loyal heart 5 towards his God and defender, a zeal which was as fervent and as docile as Saul's was sullen, and as keen-sighted and as pure as Balaam's was selfish and double-minded. Such was the son of Jesse the Beth-lehemite; he stands midway 10 between Abraham and his predicted seed, Judah and the Shiloh, receiving and transmitting the promises; a figure of the Christ, and an inspired prophet, living in the Church even to the end of time, in his office, his history, and his sacred 15 writings.

Some remarks on his early life, and on his character, as therein displayed, may profitably engage our attention at the present time.

When Saul was finally rejected for not 20 destroying the Amalekites, Samuel was bid go to Bethlehem, and anoint, as future king of Israel, one of the sons of Jesse, who should be pointed out to him when he was come there. Samuel accordingly went thither and held a sacrifice; when, at 25 his command, Jesse's seven sons were brought by their father, one by one, before the prophet; but none of them proved to be the choice of Almighty God. David was the youngest and out of the way, and it seemed to Jesse as unlikely that God's 30 choice should fall upon him, as it appeared to Joseph's brethren and to his father, that he and his mother and brethren should, as his dreams foretold, bow down before him. On Samuel's inquiring, Jesse said, "There remaineth yet the youngest, and, behold, he keepeth the sheep." 5 On Samuel's bidding, he was sent for. "Now he was ruddy," the sacred historian proceeds, "and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him, for this is he." After Samuel had 10 anointed him, "the Spirit of the Lord came upon David from that day forward." It is added, "But the Spirit of the Lord departed from Saul."

David's anointing was followed by no other immediate mark of God's favor. He was tried 15 by being sent back again, in spite of the promise, to the care of his sheep, till an unexpected occasion introduced him to Saul's court. The withdrawing of the Spirit of the Lord from Saul was followed by frequent attacks from an evil spirit, as 20 a judgment upon him. His mind was depressed, and a "trouble," as it is called, came upon him, with symptoms very like those which we now refer to derangement. His servants thought that music, such, perhaps, as was used in the schools 25 of the prophets, might soothe and restore him; and David was recommended by one of them for that purpose, in the words of the text: "Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant 30 man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him."

David came in the power of that sacred influence whom Saul had grieved and rejected. The Spirit which inspired his tongue guided his 5 hand also, and his sacred songs became a medicine to Saul's diseased mind. "When the evil spirit from God was upon Saul, ... David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed 10 from him." Thus he is first introduced to us in that character in which he still has praise in the Church, as "the anointed of the God of Jacob, and the sweet psalmist of Israel."[15]

[15] 2 Sam. xxiii. 1.

Saul "loved David greatly, and he became his 15 armor-bearer;" but the first trial of his humility and patience was not over, while many other trials were in store. After a while he was a second time sent back to his sheep; and though there was war with the Philistines, and his three eldest brethren 20 were in the army with Saul, and he had already essayed his strength in defending his father's flocks from wild beasts, and was "a mighty valiant man," yet he contentedly stayed at home as a private person, keeping his promise of 25 greatness to himself, till his father bade him go to his brethren to take them a present from him, and report how they fared. An accident, as it appeared to the world, brought him forward. On his arrival at the army, he heard the challenge of 30 the Philistine champion, Goliath of Gath. I need not relate how he was divinely urged to engage the giant, how he killed him, and how he was, in consequence, again raised to Saul's favor; who, with an infirmity not inconsistent with the 5 deranged state of his mind, seems to have altogether forgotten him.

From this time began David's public life; but not yet the fulfillment of the promise made to him by Samuel. He had a second and severer trial 10 of patience to endure for many years; the trial of "being still" and doing nothing before God's time, though he had (apparently) the means in his hands of accomplishing the promise for himself. It was to this trial that Jeroboam afterwards 15 showed himself unequal. He, too, was promised a kingdom, but he was tempted to seize upon it in his own way, and so forfeited God's protection.

David's victory over Goliath so endeared him to Saul, that he would not let him go back to his 20 father's house. Jonathan, too, Saul's son, at once felt for him a warm affection, which deepened into a firm friendship. "Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants."[16] 25 This prosperous fortune, however, did not long continue. As Saul passed through the cities from his victory over his enemies, the women of Israel came out to meet him, singing and dancing, and they said, "Saul hath slain his thousands, and 30 David his ten thousands." Immediately the jealous king was "very wroth, and the saying displeased him;" his sullenness returned; he feared David as a rival; and "eyed him from that day and forward." On the morrow, as David 5 was playing before him, as at other times, Saul threw his javelin at him. After this, Saul displaced him from his situation at his court, and sent him to the war, hoping so to rid himself of him by his falling in battle; but, by God's 10 blessing, David returned victorious.

[16] 1 Sam. xviii. 5.

In a second war with the Philistines, David was successful as before; and Saul, overcome with gloomy and malevolent passions, again cast at him with his javelin, as he played before him, with the 15 hope of killing him.

This repeated attempt on his life drove David from Saul's court; and for some years after, that is, till Saul's death, he was a wanderer upon the earth, persecuted in that country which was 20 afterwards to be his own kingdom. Here, as in his victory over Goliath, Almighty God purposed to show us, that it was _His_ hand which set David on the throne of Israel. David conquered his enemy by a sling and stone, in order, as he said at the 25 time, that all ... might know "that the Lord saveth not with sword and spear; for the battle is the Lord's."[17] Now again, but in a different way, His guiding providence was displayed. As David slew Goliath without arms, so now he 30 refrained himself and used them not, though he possessed them. Like Abraham, he traversed the land of promise "as a strange land,"[18] waiting for God's good time. Nay, far more exactly, even than to Abraham, was it given to David to act and 5 suffer that life of faith which the Apostle describes, and by which "the elders obtained a good report." By faith he wandered about, "being destitute, afflicted, evil-entreated, in deserts, and in mountains, and in dens, and in caves of the earth." 10 On the other hand, through the same faith, he "subdued kingdoms, wrought righteousness, obtained promises, waxed valiant in fight, turned to flight the armies of the aliens."

[17] 1 Sam. xvii. 47.

[18] Heb. xi. 9.

On escaping from Saul, he first went to Samuel 15 to ask his advice. With him he dwelt some time. Driven thence by Saul he went to Bethlehem, his father's city, then to Ahimelech, the high priest, at Nob. Thence he fled, still through fear of Saul, to Achish, the Philistine king of Gath; and 20 finding his life in danger there, he escaped to Adullam, where he was joined by his kindred, and put himself at the head of an irregular band of men, such as, in the unsettled state of the country, might be usefully and lawfully employed against the 25 remnant of the heathen. After this he was driven to Hareth, to Keilah, which he rescued from the Philistines, to the wilderness of Ziph among the mountains, to the wilderness of Maon, to the strongholds of Engedi, to the wilderness of Paran. After 30 a time he again betook himself to Achish, king of Gath, who gave him a city; and there it was that the news was brought him of the death of Saul in battle, which was the occasion of his elevation first to the throne of Judah, afterwards to that of all 5 Israel, according to the promise of God made to him by Samuel.