الكتاب المقدس

Expositor's Bible Commentary 1 Samuel 13:1 Saul reigned one year; and when he had reigned two years over Israel, CHAPTER XVIII SAUL AND SAMUEL AT GILGAL 1 Samuel 13:1-23 . THE first thing that claims our attention in connection with this chapter is the question of dates involved in the first verse. In the Authorized Version we read, "Saul reigned one year; and when he had reigned two years over Israel, Saul chose him three thousand men." This rendering of the original is now quite given up. The form of expression is the same as that which so often tells us the age of a king at the beginning of his reign and the length of his reign. The Revised Version is in close, but not in strict, accord with the Hebrew. It runs, "Saul was thirty years old when he began to reign, and he reigned two years over Israel." A marginal note of the Revised Version says, "The Hebrew text has, ‘Saul was a year old,’ The whole verse is omitted in the unrevised Septuagint, but in a later recension the number thirty is inserted." There can be no doubt that something has been dropped out of the Hebrew text. Literally translated, it would run, "Saul was a year old when he began to reign, and he reigned two years over Israel." A figure seems to have dropped out after "Saul was" and another after "he reigned." A blot of some kind may have effaced these figures in the original manuscript, and the copyist not knowing what they were, may have left them blank. The Septuagint conjecture of "thirty" as Saul's age is not very felicitous, for at the beginning of Saul's reign his son Jonathan was old enough to distinguish himself in the war. Judging from probabilities, we should say that the original may have run thus: "Saul was forty years old when he began to reign, and he reigned thirty and two years over Israel." This would make the length of Saul's reign to correspond with the duration of Saul's dynasty as given in Acts 13:21 . There it is said that God gave to the people Saul "by the space of forty years." If to the thirty-two years which we suppose to have been the actual length of Saul's reign we add seven and a half, during which his son Ishbosheth reigned, we get in round numbers as the duration of his dynasty forty years. This would make Saul about seventy-two at the time of his death. The narrative in this chapter appears to be in immediate connection with that of the last. The bulk of the army had gone from Jabesh-Gilead to Gilgal, and there, under Samuel, they had renewed the kingdom. There they had listened to Samuel's appeal, and there the thunderstorm had taken place that helped so well to rivet the prophet's lessons. Therefore the bulk of the army was disbanded, but two thousand men were kept with Saul at Michmash and near Bethel, and one thousand with Jonathan at Gibeah. These were necessary to be some restraint on the Philistines, who were strong in the neighbourhood and eager to inflict every possible annoyance on the Israelites. Saul, however, does not seem to have felt himself in a position to take any active steps against them. But though Saul was inactive, Jonathan did not slumber. Though very young, probably under twenty, he had already been considered worthy of an important command, and now, by successfully attacking a garrison of the Philistines in Geba, he showed that he was worthy of the confidence that had been placed in him. It is interesting to mark in Jonathan that dash and daring which was afterwards so conspicuous in David, and the display of which on the part of David drew Jonathan's heart to him so warmly. The news of the exploit of Jonathan soon circulated among the Philistines, and would naturally kindle the desire to retaliate. Saul would see at once that, as the result of this, the Philistines would come upon them in greater force than ever; and it was to meet this expected attack that he called for a muster of his people. Gilgal was the place of rendezvous, deep down in the Jordan valley; for the higher part of the country was so dominated by the enemy that no muster could take place there. So it seemed as if the brilliant achievement of Jonathan was going to prove a curse rather than a blessing. In all kinds of warfare, we must be prepared for such turns in the order of events. When one side shows a great increase of activity, the other does the same. When one achieves an advantage, the other rouses itself to restore the balance. It has often happened in times of religious darkness that the bold attitude of some fearless reformer has roused the enemy to activity and ferocity, and thus brought to his brethren worse treatment than before. But such reverses are only temporary, and the cause of truth gains on the whole by the successful skirmishes of its pioneers. Many persons, when they see the activity and boldness which the forces of evil manifest in our day, are led to conclude that our times are sadly degenerate; they forget that the activity of evil is the proof and the result of the vitality and activity of good. No doubt there were faint-hearted persons in the host of Israel who would bring hard accusations against Jonathan for disturbing the equilibrium between Israel and the Philistines. They would shake their heads and utter solemn truisms on the rashness of youth, and would ask if it was not a shame to entrust a stripling with such power and responsibility. But Jonathan's stroke was the beginning of a movement which might have ended in the final expulsion of the Philistines from the territories of Israel if Saul had not acted foolishly at Gilgal. In this case, it was not the young man, but the old, that was rash and reckless. Jonathan had acted with courage and vigour, probably also with faith; it was Saul that brought disturbance and disaster to the host. The dreaded invasion of the Philistines was not long of taking place. The force which they brought together is stated so high, that in the number of the chariots some commentators have suspected an error of the copyist, 30,000 for 3,000, an error easily accounted for, as the extra cipher would be represented by a slight mark over the Hebrew letter. But, be this as it may, the invading host was of prodigiously large dimensions. It was so large as to spread a thorough panic through the whole community of Israel, for the people "hid themselves in caves, and in thickets, and in rocks, and in high places, and in pits." Not content with such protection, some of them, crossed the Jordan, and took refuge in Gilead and in Dan, not far from Jabesh-Gilead, where another enemy had been so signally defeated. Saul had remained in Gilgal, where he was followed by a host of people, not in any degree impressed by what God had done for them at Jabesh-Gilead, not trying to rally their courage by the thought that God was still their King and Defender, but full of that abject fear which utterly unnerves both mind and body, and prepares the way for complete disaster. How utterly prostrated and helpless the people were is apparent from that very graphic picture of their condition which we find towards the end of the chapter: "There was no smith found throughout all the land of Israel; for the Philistines said, Lest the Hebrews make to themselves swords or spears; but all the Israelites went down to the Philistines to sharpen every man his share, and his coulter, and his axe, and his mattock." It requires little effort of imagination to see that the condition of the Israelites was, humanly speaking, utterly desperate. An enormous array of warriors like the Philistines, equipped with all the weapons of war, and confident in their prowess and their power, pouring upon a land where the defenders had not even swords nor spears, but only clubs and stones and such-like rude resources for the purposes of conflict, presented a scene the issue of which could not have been doubtful on all human calculations. But surely the case was not a whit more desperate than that of their forefathers had been, with the sea before them, the mountains on either side, and the Egyptian army, in all its completeness of equipment, hastening to fall upon their rear. Yet out of that terrible situation their Divine King had delivered them, and a few hours after, they were all jubilant and triumphant, singing to the Lord who had triumphed gloriously, and had cast the horse and his rider into the sea. And no one can fail to see that the very gravity of the situation at the present time ought to have given birth to a repetition of that spirit of faith and prayer which had animated Moses, as it afterwards animated Deborah, and Gideon, and many more, and through which deliverance had come. On every ground the duty incumbent on Saul at this time was to show the most complete deference to the will of God and the most unreserved desire to enjoy His countenance and guidance. First, the magnitude of the danger, the utter disproportion between the strength of the defending people and that of the invading host, was fitted to throw him on God. Second, the fact, so solemnly and earnestly urged by Samuel, that, notwithstanding the sin committed by the people in demanding a king, God was willing to defend and rule His people as of old, if only they had due regard to Him and His covenant, should have made Saul doubly careful to act at this crisis in every particular in the most rigid compliance with God's will. Thirdly, the circumstance, which he himself had so well emphasized, that the recent victory at Jabesh-Gilead was a victory obtained from God, should have led him direct to God, to implore a similar interposition of His power in this new and still more overwhelming danger. If only Saul had been a true man, a man of faith and prayer, he would have risen to the height of the occasion at this terrible crisis, and a deliverance as glorious as that which Gideon obtained over the Midianites would have signalized his efforts. It was a most testing moment in his history. The whole fortunes of his kingdom seemed to depend on his choice. There was God, ready to come to his help if His help had been properly asked. There were the Philistines, ready to swallow them up if no sufficient force could be mustered against them. But weighed in the balances, Saul was found wanting. He did not honour God; he did not act as knowing that all depended on Him. And this want of his would have involved the terrible humiliation and even ruin of the nation if Jonathan had not been of a different temper from his father, if Jonathan had not achieved the deliverance which would not have come by Saul. Let us now examine carefully how Saul acted on the occasion, all the more carefully because, at first sight, many have the impression that he was justified in what he did, and consequently that the punishment announced by Samuel was far too severe. It appears that Samuel had instructed Saul to wait seven days for him at Gilgal, in order that steps might be properly taken for securing the guidance and help of God. There is some obscurity in the narrative here, arising from the fact that it was on the first occasion of their meeting that we read how Samuel directed Saul to wait seven days for him at Gilgal, till he should come to offer burnt-offerings and to show him what he was to do ( 1 Samuel 10:8 ). We can hardly suppose, however, that this first direction, given by Samuel, was not implemented at an earlier time. It looks as if Samuel had repeated the instruction to Saul with reference to the circumstances of the Philistine invasion. But, be this as it may, it is perfectly clear from the narrative that Saul was under instructions to wait seven days at Gilgal, at the end, if not before the end, of which time Samuel promised to come to him. This was a distinct instruction from Samuel, God's known and recognized prophet, acting in God's name and with a view to the obtaining of God's countenance and guidance in the awful crisis of the nation. The seven days had come to an end, and Samuel had not appeared. Saul determined that he would wait no longer. "Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering." Now, it has been supposed by some that Saul's offence lay in his taking on him the functions of priest, and doing that which it was not lawful for any but priests to do. But it does not appear that this was his offence. A king is often said to do things which in reality are done by his ministers and others. All that is necessarily involved in the narrative is, that the king caused the priests to offer the burnt-offering. For even Samuel had no authority personally to offer sacrifices, and had he been present, the priests would have officiated all the same. The real offence of Saul was that he disregarded the absence of God's prophet and representative, of the man who had all along been the mediator between God and the king and between God and the people. And this was no secondary matter. If Saul had had a real conviction that all depended at this moment on his getting God's help, he would not have disregarded an instruction received from God's servant, and he would not have acted as if Samuel's presence was of no moment. The significant thing in Saul's state of mind, as disclosed by his act, was that he was not really bent on complying with the will of God. God was not a reality to Saul. The thought of God just loomed vaguely before his mind as a power to be considered, but not as the power on whom everything depended. What he thought about God was, that a burnt-offering must be offered up to propitiate Him, to prevent Him from obstructing the enterprise, but he did not think of Him as the Being who alone could give it success. It was substantially the carnal mind's view of God. It says, no doubt there is a God, and He has an influence on things here below; and to keep Him from thwarting us, we must perform certain services which seem to please Him. But what a pitiful view it is of God! As if the High and Lofty One that inhabiteth eternity could be induced to bestow or to withhold His favour simply by the slaughter of an animal, or by some similar rite! But this was Saul's idea. "The sacrifice must be offered; the rite must be gone through. This piece of outward homage must be paid to the power above, but the way of doing it is of little moment. It is a sacred form, no more. I am sorry not to have Samuel present, but the fault is not mine. He was to be here, and he has not come. And now these frightened people are stealing away from me, and if I wait longer, I may be left without followers. Priests, bring the animal and offer the sacrifice, and let us away to the war!" How different would have been the acting of a man that honoured God and felt that in His favour was life! How solemnized he would have been, how concerned for his own past neglect of God, and the neglect of his people! The presence of God's prophet would have been counted at once a necessity and a privilege. How deeply, in his sense of sin, would he have entered into the meaning of the burnt-offering! How earnestly he would have pleaded for God's favour, countenance, and blessing! If Jacob could not let the angel go at Peniel unless he blessed him, neither would Saul have parted from God at Gilgal without some assurance of help. "If Thy presence go not with me," he would have said, "carry us not up hence." Alas, we find nothing of all this! The servant of God is not waited for; the form is gone through, and Saul is off to his work. And this is the doing of the man who has been called to be king of Israel, and who has been solemnly warned that God alone is Israel's defense, and that to offend God is to court ruin! When Samuel came, Saul was ready with a plausible excuse. On the ground of expediency, he vindicated his procedure. He could not deny that he had broken his promise (it was a virtual promise) to wait for Samuel, but there were reasons exceedingly strong to justify him in doing so. Samuel had not come. The people were scattered from him. The Philistines were concentrating at Michmash, and might have come down and fallen upon him at Gilgal. All very true, but not one of them by itself, nor all of them together, a real vindication of what he had done. Samuel, he might be sure, would not be an hour longer than he could help. There were far more people left to him than Gideon's band, and the God that gave the victory to the three hundred would not have let him suffer for want of men. The Philistines might have been discomfited by God's tempest on the way to Gilgal, as they were discomfited before, on the way to Mizpeh. O Saul, distrust of God has been at the bottom of your mind! The faith that animated the heroes of former days has had no control of you. You have walked by sight, not by faith. Had you been faithful now, and honoured God, and waited till His servant sent you off with his benediction, prosperity would have attended you, and your family would have been permanently settled in the throne. But now your kingdom shall not continue. Personally, you may continue to be king for many years to come; but the penalty which God affixes to this act of unbelief, formality, and presumption is, that no line of kings shall spring from your loins. The Lord hath sought Him a man after His own heart, and the Lord hath commanded him to be captain over His people. What a solemn and impressive condemnation have we here, my friends, of that far too common practice - deserting principle to serve expediency. I don't like to tell a lie, someone may say, but if I had not done so, I should have lost my situation. I dislike common work on the Sabbath day, but if I did not do it, I could not live. I don't think it right to go to Sunday parties or to play games on Sunday, but I was invited by this or that great person to do it, and I could not refuse him. I ought not to adulterate my goods, and I ought not to give false statements of their value, but everyone in my business does it, and I cannot be singular. What do these vindications amount to, but just a confession that from motives of expediency God's commandment may be set aside? These excuses just come to this: It was better for me to offend God and gain a slight benefit, than it would have been to lose the benefit and please God. It is a great deal to lose a small profit in business, or a small pleasure in social life, or a small honour from a fellow-man; but it is little or nothing to displease God, it is little or nothing to treasure up wrath against the day of wrath. Alas for the practical unbelief that lies at the bottom of all this! It is the doing of the fool who hath said in his heart. There is no God. Look at this history of Saul. See what befell him for preferring expediency to principle. Know that the same condemnation awaits all who walk in his footsteps - all who are not solemnized by that awful, that un- answerable, question, "What shall it profit a man if he gain the whole world and lose his own soul?" Great offence has often been taken at the character here ascribed to the man who was to fill the throne after Saul - "The Lord hath sought Him a man after His own heart." Was David, the adulterer, the traitor, the murderer, a man after God's own heart? But surely it is not meant to be affirmed that David was such a man in every aspect, in every particular. The point on which the emphasis should rest must surely be that David was such a man in that feature in which Saul was so wanting. And undoubtedly this was eminently true of him. That which stood out most fully in the public character of David was the honour which he paid to God, the constancy with which he consulted His will, the prevailing desire he had to rule the kingdom in His fear and for His glory. If God was but a form to Saul, He was an intense reality to David. If Saul could not get it into his mind that he ought to rule for God, David could not have got it out of his mind if he had tried. That David's character was deformed in many ways cannot be denied; he had not only infirmities, but tumours, blotches, defilements, most distressing to behold; but in this one thing he left an example to all of us, and especially to rulers, which it would be well for all of us to ponder deeply: that the whole business of government is to be carried on in the spirit of regard to the will of God; that the welfare of the people is ever to be consulted in preference to the interests of the prince; that for nations, as for individuals, God's favour is life, and His frown ruin. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Saul reigned one year; and when he had reigned two years over Israel. 1 Samuel 13:1 The War of Independence T. Kirk. The sacred historian prefaces the account of the War of Independence with a statement as to Saul's age and reign. The Revised Version thus gives it: "Saul was thirty years old when he began to reign; and he reigned two years over Israel." There is no mention of Saul's ago in the present Hebrew text, the number having been accidentally dropped in the copying; but the number thirty, which the translators of the Revised Version have adopted from an emendation of the Septuagint, is very probably correct, as thirty was the usual age for public service amongst the Jews. As to the second half of the statement, many, such as Ewald and Dean Stanley, take it to be a correct account of the period that elapsed between Saul's election and the War of Independence. According to them, the War of Independence began after Saul had reigned two years. But there are several considerations which go to show that this can hardly be accepted. 1. The abject condition of the country when the War of Independence began. 2. The age of Jonathan. Jonathan appears in the War of Independence as the captain of a thousand and one of the most heroic warriors of the nation; and as such he could hardly have been less than twenty years of age. That would make him, if Saul had only reigned two years, eighteen years of age when his father was elected king. 3. The sad deterioration in the character of Saul. The character of Saul, as displayed in the War of Independence, is in marked contrast with that portrayed in the early part of his history. As a young man in the beginning of his career, he was meek, humble, considerate, and self-restrained; but in the War of Independence he is impatient, imperious, cruel, and rash. And according to the Latin proverb, Nemo repents turpissimus est — no one becomes wicked all at once — the period of little more than a year is much too short to account for this baleful and disastrous change. As the sacred writers are in the habit of giving the age of each king, and the length of his reign — there are no fewer than thirty-seven illustrations of this in the Old Testament — it seems extremely probable that this was what was actually done in this passage. And I am convinced that the passage originally stood thus: "Saul was thirty years old when he began to reign; and he reigned forty years over Israel." My reasons for thinking so are the following: —(1) The testimony of Paul. He said to the Jews in the synagogue at Antioch, in Pisidia: "And afterwards they asked for a king: and God gave unto them Saul, the son of Kish, a man of the tribe of Benjamin, for the space of forty years" ( Acts 13:21 ).(2) The simple way in which the text might be corrupted. There is the strongest ground for believing that the numbers wore originally written, not in words, but in letters which were used as numerals. (See Keil on Samuel in loc.) The Hebrew letter for forty was Mem, and for two Beth; and, as the two letters in the ancient Hebrew characters are not unlike, the copyist might easily mistake the one for the other, and put into the text the letter for two instead of the letter for forty.(3) The period of forty years seems needful to account for all the facts of the history. It seems to explain best the age of Jonathan, the deterioration in the character of Saul, the abject condition of the country under the Philistines when the War of Independence began, and the fact that Ishbosheth, the son of Saul, was forty years of age when he began to reign at Mahanaim ( 2 Samuel 2:10 ). Saul might marry Ahinoam, the daughter of Ahimaaz, shortly after his confirmation in the kingdom; and from this union Jonathan might be born towards the close of the second year haul, the abject condition of the country under the Philistines when the War of Independence began, this national struggle would take place in the twenty-third year of Saul's reign. The contrast between this national gathering at Gilgal and that which took place when Saul was anointed king is very striking. Then there was a full muster, but now it is comparatively meagre. Then the people were flushed with victory, but now they are trembling with fear. Then the future was all bright, but now it is all dark, with hardly one gleam of hope. The truth seems to be that Saul's difficulty lay, not in forcing himself to act, but in restraining himself from acting for nearly the whole of the seven days. Saul's justification of himself was plausible, and might be deemed satisfactory before an earthly tribunal; but Samuel, who was inspired by the All-seeing One, treated it as altogether worthless. The kingdom, instead of descending to his eldest son, as it would have done, had he been faithful, was to be given to another whom God had chosen, and who was to be a man after His own heart. And if we are right in supposing that the War of Independence occurred in the twenty-third year of Saul's reign, David would then be a boy at Bethlehem about thirteen years of age ( T. Kirk. ) Saul chose him three thousand men of Israel. 1 Samuel 13:2-7 Aggression upon the camp of evil J. Parker, D. D. The spiritual application of this incident teaches us that every man in the Church is a soldier acting under Divine leadership, or human leadership Divinely appointed, and that the solemn and unchangeable duty of the great army is to make daily aggression upon the whole camp of evil. The very existence of that camp should be regarded as a challenge. There need be no waiting for formal defiance; the Christian army is justified in regarding the existence of any form or colour of evil as a call to immediate onslaught. We fight not against men, but against their corruptions. We do not kill our brother men, we seek by Divine instrumentalities to slay the evils which have debased their manhood. There must be war in the world until all evil is driven out of it. Physical carnage is incompatible with the Spirit of Christ, and is, therefore ever to be regarded with horror and inexpressible detestation; but the grand spiritual war is never to cease until the last black spot of wickedness is taken away from the fair robe of the moral creation. Judging by what is seen in the spirit and action of nominal Christians, who could justly regard them as men of intrepidity and invincible resoluteness? What trembling, what hesitation, what nightmare fancies, what ghostly noises in the night, what nameless spectres have combined to make the Church afraid! What a genius the Church has for creating fears! How afraid the Church is of sensationalism, offending the weak, annoying the sensitive, disturbing the slumbering! What wonder if amid all this unworthy hesitation the war should be going against the Divine standard! But we must not look at the people: our eyes must be upon the Captain of our salvation. In his heart there is no misgiving; he must reign till he hath put all enemies under his feet; he never turns back from the war; his sword is always highest in the air, pointing the road to danger and to victory. ( J. Parker, D. D. ) And he tarried seven days, according to the set time that Samuel had appointed. 1 Samuel 13:8-10 The impatience of man and the long-suffering of Christ C. J. Vaughan, D. D. (with 1 Timothy 1:16 ): — The figure of Samuel is scarcely ever presented to us alone. In childhood it is ever set in contrast with the wicked practices of those sons of Eli. Those young men defiled with sin the sanctuary of God: that child adhered to duty in the very presence of their ill example. In manhood and old age, the prophet is ever confronted with the king; the messenger sent to select, to anoint, to counsel, at last to warn and to reprove, to judge and to condemn, with the unhappy object of all these ministrations; whose advancement seemed in the fore view so full of honour and of happiness, but was made by his ungoverned temper and perverse self-will so ruinous to his own peace and to his people's welfare. The king had been expressly charged to await the coming of the prophet to offer an offering in Gilgal. It was a trial of fidelity and obedience. If Saul really believed that the direction was from God, and if he was really anxious to obey God, he would wait. If he allowed any other considerations to come in, considerations of self-interest, of expediency, of what was reasonable or probable apart from the command, then, tried as he was to be, he would certainly anticipate the ceremony, and not wait. The seven days ran their course, and there was no sign of Samuel's approach. Meanwhile the people were discouraged. Accordingly the king's resolution gave way. There was some excuse, considerable temptation, no slight admixture of better motives, some superstition, some religion, some sense of the necessity of God's help, much neglect of God's directions as to the proper way of securing it. Saul's fell on this occasion through the operation of a principle (if so it can be called) which is natural to all of us, the principle of impatience. How many errors, faults, and sins, in our lives, spring out of this source! We scarcely ever do a thing (as we express it) in a hurry, without having afterwards to regret it. Nothing so done is likely to be well done. A thing may be done quickly, and well done, but not hurriedly, not in impatience. How many things have to be done twice over, because they were not done once quietly! Sometimes out of a little momentary act of haste springs a misunderstanding never to be cleared up, a quarrel never to be reconciled, an injustice never to be repaired. It is thus that impatience shows itself in the little daily acts of life: but it has a still more serious influence upon life's greater changes. Every condition of life has its less pleasant side: those who think they have a right to a portion wholly agreeable fret under these alloys of enjoyment, and can sea almost nothing else in the lot assigned to them. Every rank and every age is liable to this feeling. A servant has become dissatisfied with his present position, and in the hurry of his impatience he suddenly resolves to make a change: how often, how often, for the worse! He has changed perhaps a kind master for one cold and considerate, a Christian home for a worldly, a safe place for one full of temptation, and in point of comfort, meanwhile, he has gained nothing. He would fain have returned, but the door is closed, and even if he could, pride would not let him. And how often has a man of mature age erred, and marred his life, through the very same impatience! Keenly alive to the trials of his present position he has greedily seized some opening for change. Bitterly may he one day regret that unthankful spirit of human impatience, which doubled the aggravations of the then known and present, and blinded him to the certain dangers of the then untried and future. But most of all is the working of this mind seen, as it was seen in King Saul, when there is not only a lurking imprudence but also a lurking disobedience. It was not merely that Saul was too much in a hurry, and did that precipitately which he might have done quietly: he showed the strength of his impatience by letting it interfere with and overbear a plain command of God. And how often now is the same sin committed! A man impatient of what is, is in no safe state for choosing what shall be. To say nothing of things positively forbidden, choices which can only be made by absolute sin, there are many things wrong for the individual though not wrong for another, and of which God, in the manifold workings of conscience and of His Spirit, leaves us not in ignorance or forgetfulness. But, like all God's admonitions, these may be overborne, and often are so. There is yet, perhaps, a just application of the history before us to the subject of human impatience in matters more entirely and purely spiritual. There is a strong yearning in the heart of man for the realisation of God. We long, and it is right to do so, for something more than a mere book knowledge or a mere head knowledge of Christ and of His salvation. We would believe, not because of the saying of another, but because we have seen Him for ourselves, and know that He is indeed the Christ, the Saviour of the world. But, O how many, in the sickness of a hope deferred, have at last discarded it; in the impatience of nature, they have said at last. The happiness, the blessedness, of a realised conviction is not for me: they have either ceased to look for it, and gone back into the world of sense and sin, or they have accepted some lie in its place; have put their trust in forms or in shadows, in things external and ceremonial. Thus, in one way or another, after waiting their seven days almost but not quite to a termination, they have despaired of the promised advent of comfort and illumination; they have seized some offering of their own, and offered it instead of that which God hath provided; they have satisfied conscience and stifled the Spirit. Human impatience has forced itself into things spiritual, and destroyed for the soul itself God's best and highest gift. I have reserved the last few words of my sermon for that beautiful and touching thought which should correct as well as contrast with the impatience of man, the thought, I mean, of the long suffering of Christ. St. Paul gives this as the object with which he, once a blasphemer and a persecutor, he the chief of sinners, had obtained mercy, that in him first Jesus Christ might show forth all long-suffering for a pattern to those who should hereafter believe on Him to life everlasting. If Jesus Christ were impatient like us, where should we be at this time — where, and what? His ways are not as our ways: if He dealt with us at all as the very best deal with one another, there is not a man upon earth who would live to grow up: one and twenty years of such provocation would be absolutely impossible. But to all things there is an end. A day of grace implies a morning, a mid-day, and an evening; implies too a deep dead midnight when all work has stood still, when all prayer is silent. Let patience have her perfect work, the patience of Christ which so long calls you to repentance. ( C. J. Vaughan, D. D. ) The trial of Saul Plain Sermons by Contributors to the, Tracts for the Times. We are all on our trial. Every one who lives is on his trial, whether he will serve God or not. Saul is an instance of a man whom God blessed and proved, as Adam before him, whom He put on his trial, and who, like Adam, was found wanting. Before Saul went to battle, it was necessary to offer a burnt sacrifice to the Lord, and to beg of Him a blessing on the arms of Israel. He could have no hope of victory, unless this act of religious worship was performed. Now priests only and prophets were God's ministers, and they alone could offer sacrifice. Kings could not, unless they were specially commanded to do so by Almighty God. Saul bad no leave to offer sacrifice; yet a sacrifice must be offered before he could fight; what must he do? He must wait for Samuel, who had said that be would come to him for that purpose. What a great trial this must have been! Here was a king who had been made king for the express purpose of destroying the Philistines; he is in the presence of his powerful enemy; he is anxious to fulfil his commission; he fears to fail; his reputation is at stake; he has at best a most difficult task, as his soldiers are very bad ones, and are all afraid of the enemy. His only chance, humanly speaking, is to strike a blow; if he delays, he can expect nothing but total defeat. Yet he is told to wait seven days; seven long days must he wait; he does wait them; and to his great mortification and despair, his soldiers begin to desert. Yet does be govern his feelings so far, as to wait all through the seven days. So far he acquits himself well in the trial; he was told simply to wait seven days, and in spite of the risk, he does wait. Though he sees his army crumbling away, and the enemy ready to attack him, he obeys God; he obeys His prophet; he does nothing; he looks out for Samuel's coming. But now, when his trial seemed over, behold a second trial — Samuel comes not. The prophet of God said he would come; the prophet of God does not come as he said. Why Samuel did not come, we are not informed; except that we see it was God's will to try Saul still further. O that he had continued in his faith! but his faith gave way, when his trial was prolonged. When Samuel did not come, there was no one of course to offer sacrifice; what was to be done? Saul ought to have waited still longer, till Samuel did come. He had had faith in God hitherto, he should have had faith still. He who had kept him so safely for seven days, why should He not also on the eighth? however, he did not feel this, and so he took a very rash and fatal step. That step was as follows: since Samuel had not come, he determined to offer the burnt sacrifice instead of him; he determined to do what he could not do without a great sin; viz, intrude into a sacred office to which he was not called; nay, to do what he really could not do at all; for he might call it a sacrifice, but it would not be really such, unless a priest or prophet offered it. This is a crime often denounced in Scripture, as in the case of Korah, and Jeroboam, and Uzziah. Korah was swallowed up by the earth on account of it; Jeroboam had his hand withered, and was punished in his family; and Uzziah was smitten with leprosy. Yet this was Saul's sin. You see, if he had waited but one hour more, he would have been saved this sin; in other words, he would have succeeded in his trial instead of failing. But he failed, and the consequence was, he lost God's favour, and forfeited his kingdom. How much is there in this melancholy history which applies to us at this day, though it happened some thousand years ago! We are, like Saul, favoured by God's free grace; and in consequence we are put on our trial like Saul — we are all tried in one way or another; and now consider how many there are who fall like Saul. 1. How many are there who, when in distress of any kind, in want of means, or of necessaries, forget, like Saul, that their distress, whatever it is, comes from God; that God brings it on them, and that, God will remove it in His own way, if they trust in Him: but who, instead of waiting for His time, take their own way, their own bad ways, and impatiently hasten the time, and thus bring on themselves judgment! Sometimes, telling an untruth will bring them out of their difficulties, and they are tempted to do so. They make light of the sin; they say they cannot help themselves, that they are forced to it, as Saul said to Samuel; they make excuses to quiet their conscience; and instead of bearing the trial well, enduring their poverty, or whatever the trouble may be, they do not shrink from a deliberate lie, which God hears. 2. Again, how many are there who, when in unpleasant situations, are tempted to do what is wrong in order to get out of them, instead of patiently waiting God's time! What is this but to act like Saul? he had very little peace or quiet all the time he remained in presence of the enemy, with his own people falling away from him; and he, too, took an unlawful means to get out of his difficulty. 3. Again, how many are there who, though their hearts are not right before God, yet have some sort of religiousness, and by it deceive themselves into an idea that, they are religious! Observe, Saul in his way was a religious man; I say, in his way, but not in God's way; yet his very disobedience he might consider an act of religion, He offered sacrifice rather than go to battle without a sacrifice. An openly irreligious man would have drawn up his army and fallen upon the Philistines without any religious service at all. Saul did not do this; he desired to have God's blessing upon him; and, while he felt that blessing to be necessary, he did not feel that the only way of gaining it was seeking it in the way which God had appointed. Thus he deceived himself; and thus many men deceive themselves now; not casting off religion altogether, but choosing their religion for themselves, as Saul did, and fancying they can be religious without being obedient. 4. Again, how many are there, who bear half the trial God puts on them, but not the whole of it; who go on well for a time, and then fall away! Saul bore on for seven days, and fainted not; on the eighth day his faith failed him. O, may we persevere to the end! Many fall away. Let us watch and pray. 5. Once more, how many are there, who, in a narrow, grudging coldhearted way, go by the letter of God's commandments, while they neglect the spirit. Instead of considering what Christ wishes them to do, they take His words one by one, and will only accept them in their bare necessary meaning. They are wanting in love. Saul was told to wait seven days — he did wait seven days; and then he thought he might do what he chose. He, in effect, said to Samuel, "I have done just what you told me." And, in like manner, persona now-a-days, imitating him, too often say, when taxed with any offence, "Why is it wrong? Where is it so said in Scripture? Show us the text:" all which only shows that they obey carnally, in the letter and not in the spirit. How will all excuses, which sinners now make to blind and deaden their consciences, fail them in the Last Day! Saul had his excuses for disobedience. He did not confess be was wrong, but be argued; but Samuel with a word reproved, and convicted, and silenced, and sentenced him. And so in the Day of Judgment all our actions will be tried as by fire. ( Plain Sermons by Contributors to the " Tracts for the Times. ) The first wrong step J. A. Miller. At this first wrong step we are imperatively called to stay and investigate — for it, was in Saul's case, as it has been in thousands of others — that the first digression from the course of integrity was ruinous He never recovered himself; and the principles which were set going then are to be detected in active operation throughout the whole of his history. I. THE NATURE OF THE SIN ITSELF DEMANDS EXPLANATION. We find Samuel saying to Saul, in prospect of the kingdom, "And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry till I come to thee, and show thee what thou shalt do." Now, from the whole tenor of the narrative, we conclude that this direction was not intended to apply to any one single occasion, but that it was to be a general rule for his guidance; that whenever a difficulty arose Saul was to proceed to Gilgal, as a place of religious resort, and to wait there for Samuel's arrival, which, he was given to understand, might not be until seven days had expired. Looking, then, at this requirement, we are at once struck with the abundant wisdom which is manifest in it. It was a simple but a very significant way of telling Saul that he was not an independent monarch — that he must not act as though he were — that as he was Divinely appointed, so he must consent to be Divinely guided — and that Samuel was to be the medium through which this guidance was go be obtained. This requirement, therefore, was a test by which it might be ascertained whether or not there existed in Saul's bosom an acquiescence in God's plan. In the same way, all Divine precepts become tests of character. If they are followed out, they afford the proof of a spirit of obedience; if they are neglected, they expose the lurking spirit of opposition. And now the time of emergency had come — the Philistines were up in arms — the public danger was great Saul is found at Gilgal — Samuel does not arrive — Saul is impatient Not a moment longer will he wait. He did not mind running the risk of offending God: and be sure, that when even the possibility of doing wrong can be lightly viewed — when, there being a doubt even, we take advantage of that doubt to gratify our own passions, rather than act on the principle of denying ourselves in case we should be wrong — be sure, that when we do this, our hearts have begun to be callous, the searing process on our conscience has already commenced. And then, as it often happens in such cases, Saul had scarcely committed himself to the wrong course before he was detected. It is clear that his conscience told him that he was wrong, from the vain excuses which he made. He told Samuel that he did it reluctantly — "I forced myself." He charges Samuel with delay and want of punctuality. "Thou camest, not within the days appointed." He assigned a religious motive — "I had not made my supplications to the Lord." Here we see that sort of special pleading which always shows a consciousness of guilt. II. THIS FIRST WRONG STEP PROVED FATAL TO THE PROSPECTS OF SAUL. Is it objected that the penalty was severe, for not waiting a little longer than he did, till Samuel arrived? We answer, "Shall not the Judge of all the earth do right?" And though we should never volunteer a justification of the Divine proceedings as though they needed this, yet, we may find that there is a power in such thoughts as the following, to throw light on the Divine dealings in this case. 1. 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. There may be as much of downright rebellion against God in what men would call a little sin, as in a series of what, they would describe as flagrant offences. 2. The first wrong step is always marked by a peculiarity of evil which does not attach to any subsequent offence. Men are accustomed to palliate the first offence, because it is the first: a more accurate estimate would show that this habit of judging is thoroughly erroneous and fallacious. There is more to keep a man from committing a first offence, than there is to keep him from committing a second or any subsequent criminal act. The impression of the command is at least one degree deeper than it can possibly be after it has been trifled with. The first sin involves the taking tip of a new position, and this is harder work than to maintain it. It is assuming a character of disobedience, and this requires more hardihood than to wear it when it has been once put on. It is breaking through consistency, which is a strong barrier so long as it is unbroken; but if once broken through, sin becomes easy. It is the first offence in any particular direction which Satan aims at inducing us to commit; that sin committed, the habit of doing right is broken through, and the next offence in the same direction will be easier. It is to this point that he addresses his most specious plea, "Only this once," — "The first time, and it will be the last." But did it ever prove to be the last? All history says, No; and loud, among other evidence, is the testimony of the narrative of Saul. Have we been brought into the right path, and tempted to forsake it, then be this our answer — "No! not even the first step will I venture again out of the path of duty." ( J. A. Miller. ) Beginning of evil H. O. Mackey. There is a factory in France where spider webs are regularly cultivated, and of the delicate fibres ropes for balloons for military purposes are constantly made. It seems almost incredible that so frail a thing can, by being multiplied, be made into a strong rope, strong enough go strangle a man; yet so it, is. Cobwebs can now literally become cables. Sinful thoughts, shadowy and filmy at the first, may become so strong by constant indulgence that the strong cords of avarice, lust, hate, may at last bind the soul to its utter undoing. Beware of the beginnings of evil. ( H. O. Mackey. ) Decline of soul H. O. Mackey. When a worm gets to the root of a delicate and sensitive plant, the first effect may only be a vague sense of general sickliness, a loss of brightness, an unhealthy drooping of the leaves. But if it remain it will by and by be the utter death of it. So when some secret sin is cherished in the soul, the idolatry of gold, some awful lust, or a bitter spirit of detraction or revenge, then there creeps over the religious life a general sickliness; the brightness of Divine gladness departs; spiritual interests begin to droop, and the whole soul becomes languid and weary. But if the evil be not removed, by and by there comes open apostasy and blank denial and despair. Secret faults lead to presumptuous sins. May grace arrest the former, that we fall not into the latter. ( H. O. Mackey. ) Loyalty essential to royalty J. Parker, D. D. Saul was now to be taught that to be really royal a man must first be really loyal. Obedience is the first condition of rulership. There was no need for this usurpation of the priestly office on the part of Saul. It is at this point that so many mistakes are made, that men will imagine that the cause of God is in necessity, and will rush in a spirit of usurpation to do the work which God Himself has undertaken to be done by other hands. When will men learn to stand still, and in holy patience await the coming of the Lord? When will men give up the self-idolatry which supposes that unless they undertake to quicken the movements of Providence, the destinies of the universe will be imperilled? The worship of patience may be more accepted than the service of rashness. ( J. Parker, D. D. ) Because I saw that the people were scattered from me, and that thou camest not within the days appointed. 1 Samuel 13:11, 12 Principle and expediency W. O. Blaikie, D. D. What a solemn and impressive condemnation have we here of that far too common practice — deserting principle to serve expediency. I don't like to tell a lie, someone may say, but if I had not done it I should have lost my situation. I dislike common work on the Sabbath day, but if I did not do it, I could not live. I don't think it right to go to Sunday parties or to play games on Sundays, but I was invited by this or that great person to do it, and I could not refuse him. I ought not to adulterate my goods, and I ought not to give false statements of their value, but every one in my business does it, and I cannot be singular. What do these vindications amount to, but just a confession that from motives of expediency God's commandment may be set aside? ( W. O. Blaikie, D. D. ) Waiting the Lord's time Helen Plumptre. Unbelief is always in a hurry, cannot wait the appointed time, will snatch at unripe fruit, and in deed, if not in words, proclaim itself wiser than God, and better able to determine times and seasons. Faith is a lovely, quiet, waiting grace; and taking its rest on infinite wisdom, and boundless love, whether the Lord gives or denies, cheerfully exclaims, "Even so, Father, for so it seemed good in Thy sight." If this be faith, you will readily perceive the need of that prayer, "Increase our faith." It is easy for us to blame Saul, but are we sure we should not have made haste under such circumstances? He had waited till the seventh day; Samuel was not come, and "the people were scattered from him." Sometimes we think, if I could just see a glimpse of hope — a prospect of an opening — the least sound of a distant moving for my help; but seeing is not believing — believing is hoping for that which we see not; yea, "against hope believing in hope." The furnace for faith must be heated to this point, or it is not sufficient to prove that it is real faith. Sense might have waited till the seventh day; but to wait till the close of the seventh day without an appearance of help, yea, with all appearances against it, this required a faith to which poor Saul was a stranger. He would fain have had Samuel come within the time appointed. Samuel would not come until the time, but at the set time he came. The seventh day was not expired, for as soon as ever Saul's unholy sacrifice had been offered, behold, Samuel appeared. The Lord grant us more of this patient waiting upon Him! this assurance that He will come and will not tarry. He who made haste to be everything, shall now be nothing. ( Helen Plumptre. ) Awaiting God's time Good old Spurstow says that "some of the promises are like the almond tree — they blossom hastily in the very earliest spring; but," saith he, "there are others which resemble the mulberry tree — they are very slow in putting forth their leaves." Then what is a man to do, if he has a mulberry tree promise, which is late in blossoming? Why, he is to wait till it does blossom; since it is not in his power

13:1-7 Saul reigned one year, and nothing particular happened; but in his second year the events recorded in this chapter took place. For above a year he gave the Philistine time to prepare for war, and to weaken and to disarm the Israelites. When men are lifted up in self-sufficiency, they are often led into folly. The chief advantages of the enemies of the church are derived from the misconduct of its professed friends. When Saul at length sounded an alarm, the people, dissatisfied with his management, or terrified by the power of the enemy, did not come to him, or speedily deserted him. 13:8-14 Saul broke the order expressly given by Samuel, see ch. 13:15-23 See how politic the Philistines were when they had power; they not only prevented the people of Israel from making weapons of war, but obliged them to depend upon their enemies, even for instruments of husbandry. How impolitic Saul was, who did not, in the beginning of his reign, set himself to redress this. Want of true sense always accompanies want of grace. Sins which appear to us very little, have dangerous consequences. Miserable is a guilty, defenceless nation; much more those who are destitute of the whole armour of God.