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Expositor's Bible Commentary 1 Samuel 28:1 And it came to pass in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle, thou and thy men. 2CHAPTER XXXIII DAVID'S SECOND FLIGHT TO GATH. 1 Samuel 27:1-12 ; 1 Samuel 28:1-2 ; 1 Samuel 29:1-11 . WE are not prepared for the sad decline in the spirit of trust which is recorded in the beginning of the twenty-seventh chapter. The victory gained by David over the carnal spirit of revenge, shown so signally in his sparing the life of Saul a second time, would have led us to expect that he would never again fall under the influence of carnal fear. But there are strange ebbs and flows in the spiritual life, and sometimes a victory brings its dangers, as well as its glory. Perhaps this very conquest excited in David the spirit of self-confidence; he may have had less sense of his need of daily strength from above; and he may have fallen into the state of mind against which the Apostle warns us, "Let him that thinketh he standeth take heed lest he fall." In his collision with Nabal we saw him fail in what seemed one of his strong points - the very spirit of self-control which he had exercised so remarkably toward Saul; and now we see him fail in another of his strong points - the spirit of trust toward God. Could anything show more clearly that even the most eminent graces of the saints spring from no native fountain of goodness within them, but depend on the continuance of their vital fellowship with Him of whom the Psalmist said, "All my springs are in Thee"? ( Psalm 87:7 ). Carelessness and prayerlessness interrupt that fellowship; the supply of daily strength ceases to come; temptation arises, and they become weak like other men. "Abide in Me," said our Lord, with special emphasis on the need of permanence in the relation; and the prophet says, "They that wait on the Lord," as a habitual exercise, "shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint." The most strange thing about David's new decline is, that it led him to try a device which he had tried before, and which had proved a great failure. We see him retreating before an enemy he had often conquered; retreating, too, by a path every foot of which he had traversed, and with whose bitter ending he was already familiar. Just as before, his declension begins with distrust; and just as before, dissimulation is the product of the distrustful spirit. He is brought into the most painful dilemma, and into experience of the most grievous disaster; but God, in His infinite mercy, extricates him from the one and enables him to retrieve the other. It is affliction that brings him to his senses and drives him to God; it is the returning spirit of prayer and trust that sustains him in his difficulties, and at last brings to him, from the hand of God, a merciful deliverance from them all. Our first point of interest is the growth and manifestation of the spirit of distrust. "David said in his heart, I shall now perish one day by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines." We find it difficult to account for the sudden triumph of this very despondent feeling. It is hardly enough to say that David could have had no confidence in Saul's expressions of regret and declared purposes of amendment. That was no new feature of the case. Perhaps one element of the explanation may be, that Saul, with his three thousand men, had not only become familiar with all David's hiding-places, but had stationed troops in various parts of the district that would so hamper his movements as to hem him in as in a prison. Then also there may have been some new outbreak of the malignant fury of Cush the Benjamite, and other enemies who were about Saul, rousing the king to even more earnest efforts than ever to apprehend him. There is yet another circumstance in David's situation, that has not, we think, obtained the notice it deserves, but which may have had a very material influence on his decision. David had now two wives with him, Abigail the widow of Nabal, and Ahinoam the Jezreelitess. He would naturally be desirous to provide them with the comforts of a settled home. A band of young men might put up with the risks and discomforts of a roaming life, which it would not be possible for women to bear. The rougher sex might think nothing of midnight removals, and attacks in the dark, and scampers over wild passes and rugged mountains at all hours of the day and night, and snatches of food at irregular times, and all the other experiences which David and his men had borne patiently and cheerfully in the earlier stages of their outlaw history. But for women this was unsuitable. It is true that this alone would not have led David to say, "I shall one day perish by the hand of Saul." But it would increase his sense of difficulty; it would make him feel more keenly the embarrassments of his situation; it would help to overwhelm him. And when he was thus at his wit's end, the sense of danger from Saul would become more and more serious. The tension of a mind thus pressed on every side is something terrible. Pressed and tortured by invincible difficulties, David gives way to despair - "I shall one day perish by the hand of Saul." Let us observe the manner in which this feeling grew to such strength as to give rise to a new line of conduct. It got entrance into his heart . It hovered about him in a somewhat loose form, before he took hold of it, and resolved to act upon it. It approached him in the same manner in which temptation approaches many a one, first presenting itself to the imagination and the feelings, trying to get hold of them, and then getting possession of the will, and turning the whole man in the desired direction. Like a skilful adversary who first attacks an outpost, apparently of little value, but when he has got it erects on it a battery by which he is able to conquer a nearer position, and thus gradually approaches, till at last the very citadel is in his hands, - so sin at first hovers about the outposts of the soul. Often it seems at first just to play with the imagination; one fancies this thing and the other, this sensual indulgence or that act of dishonesty; and then, having become familiar with it there, one admits it to the inner chambers of the soul, and ere long the lust bringeth forth sin. The lesson not to let sin play even with the imagination, but drive it thence the moment one becomes conscious of its presence, cannot be pressed too strongly. Have you ever studied the language of the Lord's Prayer? - "Lead us not into temptation." You are being led into temptation whenever you are led to think, with interest and half longing, of any sinful indulgence. Wisdom demands of you that the moment you are conscious of such a feeling you resolutely exclaim, "Get thee behind me, Satan!" It is the tempter trying to establish a foothold in the outworks, meaning, when he has done so, to advance nearer and nearer to the citadel, till at last you shall find him in strong possession, and your soul entangled in the meshes of perdition. The conclusion to which David came, under the influence of distrust, as to the best course for him to follow shows what opposite decisions may be arrived at, according to the point of view at which men take their stand. "There is nothing better for me than that I should escape speedily into the land of the Philistines." From a more correct point of view, nothing could have been worse. Had Moses thought of his prospects from the same position, he would have said, "There is nothing better for me than to remain the son of Pharaoh's daughter, and enjoy all the good things to which Providence has so remarkably called me;" but standing on the ground of faith, his conclusion was precisely the opposite. Looking abroad over the world with the eye of sense, the young man may say, "There is nothing better for me than that I should rejoice in my youth, and that my heart should cheer me in the days of my youth, and that I should walk in the ways of mine heart and in the sight of mine eyes." But the eye of faith sees ominous clouds and gathering storms in the distance, which show that there could be nothing worse. As usual, David's error was connected with the omission of prayer. We find no clause in this chapter, "Bring hither the ephod." He asked no counsel of God; he did not even sit down to deliberate calmly on the matter. The impulse to which he yielded required him to decide at once. The word "speedily" indicates the presence of panic, the action of a tumultuous force on his mind, inducing him to act as promptly as one does in raising one's arm to ward off a threatened blow. Possibly he had the feeling that, if God's mind were consulted, it would be contrary to his desire, and on that ground, like too many persons, he may have shrunk from honest prayer. How different from the spirit of the psalm - "Show me Thy ways, O Lord, teach me Thy paths; lead me in Thy truth and teach me, for Thou art the God of my salvation; on Thee do I wait all the day." Dost thou imagine, David, that the Lord's arm is shortened that it cannot save, and His ear heavy that it cannot hear? Would not He who delivered you in six troubles cause that in seven no evil should touch thee? Has He not promised that thou shalt be hid from the scourge of the tongue, neither shalt thou be afraid of destruction when it Cometh? Dost thou not know that thy seed shall be great and thine offspring as the grass of the earth? Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season. So "David arose, and he passed over with the six hundred men that were with him, unto Achish the son of Maoch, king of Gath." It is thought by some that this was a different king from the former, the name Achish like the name Pharaoh being used by all the kings. At first the arrangement seemed to succeed. Achish appears to have received him kindly. "David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives." The emphasis laid on the household and the wives shows how difficult it had been to provide for them before. And Saul, at last, gave up the chase, and sought for him no more. Of course, in giving him a friendly reception, Achish must have had a view to his own interest. He would calculate on making use of him in his battles with Saul, and very probably give an incredulous smile if he heard anything of the scruples he had shown to lift up his hand against the Lord's anointed. Availing himself of the favourable impression made on Achish, David now begs to have a country town allotted to him as his residence, so as to avoid what appeared the unseemliness of his dwelling in the royal city with him. There was much common sense in the demand, and Achish could not but feel it. Gath was but a little place, and Achish, if he was but lord of Gath, was not a very powerful king. The presence in such a place of a foreign prince, with a retinue of soldiers six hundred strong, was hardly becoming. Possibly Achish's own body guard did not come up in number and in prowess to the troop of David. The request for a separate residence was therefore granted readily, and Ziklag was assigned to David. It lay near the southern border of the Philistines, close to the southern desert. At Ziklag he was away from the eye of the lords of the Philistines that had always viewed him with such jealousy; he was far away from the still greater jealousy of Saul; and with Geshurites, and Gezrites, and Amalekites in his neighbourhood, the natural enemies of his country, he had opportunities of using his troop so as at once to improve their discipline and promote the welfare of his native land. There was another favourable occurrence in David's experience at this time. From a parallel passage (l Chron. 12) we learn that during his residence among the Philistines he was constantly receiving important accessions to his troop. One set of men who came to him, Benjamites, of the tribe of Saul, were remarkably skilful in the use of the bow and the sling, able to use either right hand or left with equal ease. The men that came to him were not from one tribe only, but from many. A very important section were from Benjamin and Judah. At first David seemed to have some suspicion of their sincerity. Going out to meet them he said to them, "If ye become peaceably to me to help me, my heart shall be knit unto you; but if ye be come to betray me to my enemies, seeing there is no wrong in my hands, the God of our fathers look thereon and rebuke it." The answer was given by Amasai, in the spirit and rhythmical language of prophecy: "Thine are we, David, and on thy side, thou son of Jesse; peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee." Thus he was continually receiving evidence of the favour in which he was held by his people, and his band was continually increasing, "until it was a great host, like the host of God." It seemed, up to this point, as if Providence had favoured his removal to the land of the Philistines, and brought to him the security and the prosperity which he could not find in the land of Judah. But it was ill-gained security and only mock-prosperity; the day of his troubles drew on. The use which, as we have seen, he made of his troop was to invade the Geshurites, the Gezrites, and the Amalekites. In taking this step David had a sinister purpose. It would not have been so agreeable to the Philistines to learn that the arms of David had been turned against these tribes as against his own countrymen. When therefore he was asked by Achish where he had gone that day, he returned an answer fitted, and indeed intended, to deceive. Without saying in words, "I have been fighting against my own people in the south of Judah," he led Achish to believe that he had, and he was pleased when his words were taken in that sense. Achish, we are told, believed David, believed that he had been in arms against his countrymen. "He hath made his people Israel utterly to abhor him; therefore he shall be my servant forever." Could there have been a more lamentable spectacle? one of the noblest of men stained by the meanness of a false insinuation; David, the anointed of the God of Israel, ranged with the common herd of liars! Nor was this the only error into which his crooked policy now led him. To cover his deceitful course he had recourse to an act of terrible carnage. It was deemed by him important that no one should be able to carry to Achish a faithful report of what he had been doing. To prevent this he made a complete massacre, put to death every man, woman, child of the Amalekites and other tribes whom he now attacked. Such massacres were indeed quite common in Eastern warfare. The Bulgarian and other massacres of which we have heard in our own day show that even yet, after an interval of nearly three thousand years, they are not foreign to the practice of Eastern nations. In point of fact, they were not thought more of, or worse of, than any of the other incidents of war. War was held to bind up into one bundle the whole lives and property of the enemy, and give to the conqueror supreme control over it. To destroy the whole was just the same in principle as to destroy a part. If the destruction of the whole was necessary in order to carry out the objects of the campaign, it was not more wicked to perpetrate such destruction than to destroy a part. True, according to our modern view, there is something mean in falling on helpless, defenseless women and children, and slaughtering them in cold blood. And yet our modern ideas allow the bombardment or the besieging of great cities, and the bringing of the more slow but terrible process of starvation to bear against women and children and all, in order to compel a surrender. Much though modern civilization has done to lessen the horrors of war, if we approve of all its methods we cannot afford to hold up our hands in horror at those which were judged allowable in the days of David. Yet surely, you may say, we might have expected better things of David. We might have expected him to break away from the common sentiment, and to show more humanity. But this would not have been reasonable. For it is very seldom that the individual conscience, even in the case of the best men, becomes sensible at once of the vices of its age. How many good men in this country, in the early part of this century, were zealous defenders of slavery, and in America down to a much later time! There is nothing more needful for us in studying history, even Old Testament history, than to remember that very remarkable individual excellence may be found in connection with a great amount of the vices of the age. We cannot attempt to show that David was not guilty of a horrible carnage in his treatment of the Amalekites. All we can say is, he shared in the belief of the time that such carnage was a lawful incident of war. We cannot but feel that in the whole circumstances it left a stain upon his character; and yet he may have engaged in it without any consciousness of barbarity, without any idea that the day would come when his friends would blush for the deed. The Philistines were now preparing a new campaign under Achish against Saul and his kingdom, and Achish determined that David should go with him; further, that he should go in the capacity of "keeper of his head," or captain of his body guard, and that this should not be a temporary arrangement, but permanent - "forever." It is difficult for us to conceive the depth of the embarrassment into which this intimation must have plunged David. We must bear in mind how scrupulous and sensitive his conscience was as to raising his hand against the Lord's anointed; and we must take into account the horror he must have felt at the thought of rushing in deadly array against his own dear countrymen, with most of whom he had had no quarrel, and who had never done him any harm. When Achish made him head of his body guard he paid a great compliment to his fidelity and bravery; but in proportion as the post was honourable it was disagreeable and embarrassing. For David and his men would have to fight close to Achish, under his very eye; and any symptoms of holding back from the fray - any inclination to be off, or to spare the foe, which natural feeling might have dictated in the hour of battle, must be resisted in presence of the king. Perhaps David reckoned that if the Israelites were defeated by the Philistines he might be able to make better terms for them - might even be of use to Saul himself, and thus render such services as would atone for his hostile attitude. But this was a wretched consolation. David was entangled so that he could neither advance nor retreat. Before him was God, closing His path in front; behind him was man, closing it in rear; and we may well believe he would have willingly given all he possessed if only his feet could have been clear and his conscience upright as before. Still, he does not appear to have returned to a candid frame of mind, but rather to have continued the dissimulation. He had gone with Achish as far as the battlefield, when it pleased God, in great mercy, to extricate him from his difficulty by using the jealousy of the lords of the Philistines as the means of his dismissal from the active service of King Achish. But instead of gladly retiring when he received intimation that his services were dispensed with, we find him ( 1 Samuel 29:8 ) remonstrating with Achish, speaking as if it were a disappointment not to be allowed to go with him, and as if he thirsted for an opportunity of chastising his countrymen. It is sad to find him continuing in this strain. We are told that the time during which he abode in the country of the Philistines was a full year and four months. It was to all appearance a time of spiritual declension; and as distrust ruled his heart, so dissimulation ruled his conduct. It could hardly have been other than a time of merely formal prayers and comfortless spiritual experience. If he would but have allowed himself to believe it, he was far happier in the cave of Adullam or the wilderness of Engedi, when the candle of the Lord shone upon his head, than he was afterwards amid the splendour of the palace of Achish, or the princely independence of Ziklag. The only bright spot in this transaction was the very cordial testimony borne by Achish to the faultless way in which David had uniformly served him. It is seldom indeed that such language as Achish employed can be used of any servant - "I know that thou art good in my sight, as an angel of God." Achish must have been struck with the utter absence of treachery and of all self-seeking in David. David had shown that singular, unblemished trustworthiness that earned such golden opinions for Joseph in the house of Potiphar and from the keeper of the prison. In this respect he had kept his light shining before men with a clear, unclouded lustre. Even amid his spiritual backsliding and sad distrust of God, he had never stained his hands with greed or theft, he had in all these respects kept himself unspotted of the world. The chapter of David's history which we have now been pursuing is a very painful one, but the circumstances in which he was placed were extremely difficult and trying. It is impossible to justify the course he took. By-and-bye we shall see how God chastised him for it, and by chastising him brought him to Himself. But to those who are disposed to be very severe on him we might well say, He that is without sin among you, let him first cast a stone at him. Who among you have not been induced at times to try carnal and unworthy expedients for extricating yourselves from difficulty? Who, in days of boyhood or girlhood, never told a falsehood to cover a fault? Who of you have been uniformly accustomed to carry to God every difficulty and trial, with the honest, immovable determination to do simply and solely what might seem to be agreeable to God's will? Have we not all cause to mourn over conduct that has dishonoured God and distressed our consciences? May He give all of us light to see wherein we have come short in the past, or wherein we are coming short in the present. And from the bottom of our hearts may we be taught to raise our prayer, From all the craft and cunning of Satan; from all the devices of the carnal mind; from all that blinds us to the pure and perfect will of God - good Lord, deliver us. 1 Samuel 28:3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. CHAPTER XXXIV. SAUL AT ENDOR. 1 Samuel 28:3-25 . FOR a considerable time Saul had been drifting along like a crippled vessel at sea, a melancholy example of a man forsaken of God. But as his decisive encounter with the Philistines drew on, the state of helplessness to which he had been reduced became more apparent than ever. He had sagacity enough to perceive that the expedition which the Philistines were now leading against him was the most formidable that had ever taken place in his day. It was no ordinary battle that was to be fought; it was one that would decide the fate of the country. The magnitude of the expedition on his part is apparent from an expression in the fourth verse - "Saul gathered all Israel together." The place of encounter was not any of the old battle- fields with the Philistines. Usually the engagements had taken place in some of the valleys that ran down from the territories of Dan, or Benjamin, or Judah into the Philistine plain, or on the heights above these. But such places were comparatively contracted, and did not afford scope for great bodies of troops. This time the Philistines chose a wider and more commanding battle-field. Advancing northwards along their own maritime plain, and beyond it along the plain of Sharon, they turned eastwards into the great plain of Esdraelon or Jezreel, and occupied the northern side of the plain. The troops of Saul were encamped on the southern side, occupying the northern slope of Mount Gilboa. There the two armies faced each other, the wide plain stretching between. It was a painful moment for Saul when he got his first view of the Philistine host, for the sight of it filled him with consternation. It would appear to have surpassed that of Israel very greatly in numbers, in resources, as it certainly did in its confident spirit. Yet, if Saul had been a man of faith, none of these things would have moved him. Was it not in that very neighbourhood that Barak, with his hasty levies, had inflicted a signal defeat on the Canaanites? And was it not in that very plain that the hosts of Midian lay encamped in the days of Gideon, when the barley cake rolling into their camp overturned and terrified the host, and a complete discomfiture followed? Why should not the Lord work as great a deliverance now? If God was with them. He was more than all that could be against them. Might not this be another of the days foretold by Moses, when one should chase a thousand, and two put ten thousand to flight? Yes, if God was with them. All turned upon that if . And Saul felt that God was not with them, and that they could not count on any such deliverance as, in better times, had been vouchsafed to their fathers. And why, O Saul, when you felt thus, did you not humble yourself before God, confess all your sins, and implore Him to show you mercy? Why did you not cry, "Return, O Lord, how long? And let it repent Thee concerning Thy servants"? Would you have found God inexorable? Would His ear have been heavy that it could not hear? Don't you remember how Moses said that when Israel, in sore bondage, should cry humbly to God, the Lord would hear his cry, and have mercy on him? Why, O Saul, do you not fall in the dust before Him? Somehow Saul felt that he could not. Among other effects of sin and rebellion, one of the worst is a stiffening of the soul, making it hard and rigid, so that it cannot bend, it cannot melt, it cannot change its course. The long career of willfulness that Saul had followed had produced in him this stiffening effect; his spirit was hardened in its own ways, and incapable of all exercise of contrition or humiliation, or anything essentially different from the course he had been following. There are times in the life of a deeply afflicted woman when the best thing she could do would be to weep, but that is just the thing she cannot do. There are times when the best thing an inveterate sinner could do would be to fling himself before God and sob for mercy, but fling himself before God and sob he cannot. Saul was incapable of that exercise of soul which would have saved him and his people. Most terrible effect of cherished sin! It dries up the fountains of contrition and they will not flow. It stiffens the knees and they will not bend. It paralyses the voice and it will not cry. It blinds the eyes and they see not the Saviour. It closes the ears and the voice of mercy is unheard. It drives the distressed one to wells without water, to refuges of lies, to trees twice dead, to physicians who have no medicines, to gods who have no salvation; all he feels is that his case is desperate, and yet somewhere or other he must have help! Saul did not neglect the outward means by which in other days God had been accustomed to direct the nation. He tried every authorized way he could think of for getting guidance from above. He believed in a heavenly power, and he asked its guidance and its help But God took no notice of him. He answered him neither by dreams, nor by Urim, nor by prophets. Men, though in heart rebellious against God's will, will go through a great deal of mechanical service in the hope of securing His favour. It is not their muscles that get stiffened, but their souls. What a strange conception they must have of God when they fancy that mere external services will please Him! How little Saul knew of God when he supposed that, overlooking all the rebellion of his heart, God would respond to a mechanical effort or efforts to communicate with Him! Don't you know, O Saul, that your iniquities have separated between you and your God, and your sins have hid His face from you that He will not hear? Nothing will have the least effect on Him till you own your sin. "I will go and return unto My place, until they acknowledge their offence and seek My face." And this is just what you will not, cannot do I How infinitely precious would one tear of genuine repentance have been in that dark hour! It would have saved thousands of the Israelites from a bloody death; it would have saved the nation from defeat and humiliation; it would have removed the obstacle to fellowship with the Hope of Israel, who would have stood true to His ancient character, - "the Saviour thereof in time of trouble." But Saul's day of grace was over, and accordingly we find him driven to the most humbling expedient to which a man can stoop - seeking counsel from a quarter against which, in his more prosperous days, he had directed his special energies, as a superstitious, demoralizing agency. He had been most zealous in exterminating a class of persons, abounding in Eastern countries, who pretend to know the secrets of the future, and to have access to the inhabitants of the unseen world. Little could he have dreamt in those days of fiery zeal that a time would come when he would rejoice to learn that one poor wretch had escaped the vigilance of his officers, and still carried on, or pretended to carry on, a nefarious traffic with the realms of the departed! It shows how little man is acquainted with the inner feelings of other men - how little he knows even himself. Doubtless he thought, in the days of exterminating zeal, that it was sheer folly and driveling superstition that encouraged these sorcerers, and that by clearing them away he would be ridding the land of a mass of rubbish that could be of service to no one. He did not consider that there are times of wretchedness and despair when the soul that knows not God will seek counsel even of men with a familiar spirit - he little dreamt that such would be the case with himself. "Is thy servant a dog that he should do this thing?" he would have asked with great indignation in those early days, if it had been insinuated that he would ever be tempted to resort to such counselors. "What better could I ever be of anything they could tell me? Surely it would be wiser to meet any conceivable danger full in the face than to seek after such counsel as they could give!" He did not consider that when man's spirit is overwhelmed within him, and his craving for help is like the passion of a madman, he will clutch like a drowning man at a straw, he will even resort to a woman with a familiar spirit, if, peradventure, some hint can be got to extricate him from his misery. But to this complexion it came at last. With dreadful sacrifice of self-respect, Saul had to ask his advisers to seek out for him a woman of this description. They were able to tell him of such a woman residing at Endor, about ten miles from where they were. With two attendants he set out after nightfall, disguised, and found her. Naturally, she was afraid to do anything in the way of business in the face of such measures as the king had taken against all of her craft, nor would she stir until she had got a solemn promise that she would not be molested in any way. Then, when all was ready, she asked whom she should call up. "Call up Samuel," said Saul. To the great astonishment of the woman herself, she sees Samuel rising up. A shriek from her indicates that she is as much astonished and for the moment frightened as anyone can be. Evidently she did not expect such an apparition. The effect was much too great for the cause. She sees that in this apparition a power is concerned much beyond what she can wield. Instinctively she apprehends that the only man of importance enough to receive such a supernatural visit must be the head of the nation. "Why did you deceive me?" she said, "for thou art Saul." "Nevermind that," is virtually Saul's reply; "but tell me what you have seen." The Revised Version gives her answer better than the older one "I saw a god arise out of the earth." "What is his appearance?" earnestly asks Saul. "He is an old man, and he

The Philistines gathered their armies together for warfare, to fight with Israel. 1 Samuel 28 Night preceding battle H. E. Stone. As the flash of lightning reveals the hidden scenery around, so the reception of momentous news suddenly reveals character. Two such events we trace — the news of the terrible defeat brought to Saul, and the news of Saul's death brought to David. Leading his people to meet the Philistines, at whose number he is astonished and affrighted, we come upon Saul as his army is encamped on the slopes of Gilboa. We notice: — I. DIVINE DIRECTION SOUGHT (ver. 6). In all former difficulties Saul had sought Samuel. The prophet's voice was hushed. Few estimate faithful advisers at their value. Saul had no Samuel now. He knew not God. His desolateness is indescribable. His own hand had closed the avenues along which the angel of mercy had been wont to come. Yet, as Cowper says, "In agony nature is no atheist;" so this desolate and moody man kneels to God! Self-will, pride, resentment lurk in his petition (ver. 15). He has no wish to know God's will, only how he may be successful! Complaints against God's dealings — there is no prayer in such words! Is it ever any use coming thus to seek God's help? Merely for our own selfish ends, asking the Divine One to become partner in our self-seeking purposes! Come, let us hold our prayers up to the light! Not everyone that saith, "Lord, Lord," will enter into the Kingdom. Unable to bear the silence, Saul exhibits the — II. DESPERATE DEFIANCE OF DISOBEDIENCE. In those days when his vision was clear and his heart open to Divine teaching he abhorred this sin. Driven by fear, jealousy, and pride, refusing to humble himself before God, he sends his servant to find "one that hath a familiar spirit" (ver 7). Superstition takes the place of obedient faith. The four theories concerning this scene may thus be summarised —(1) that Samuel actually appeared by the Divine will;(2) that Saul was then granted a vision by Divine power, in which he saw, as in a dream, the prophet;(3) that which attributes it to Satanic agency; and the last, that it was an imposture conceived and carried out by Abner and his mother. The narrative itself seems clearly to establish the fact of Samuel's appearance. Samuel's reply is a refusal! In solemn words Samuel reminds Saul of the removal of God's favour: "The Lord is on the side of thy neighbour" (ver. 16). The Lord keepeth His word, and hath rent the kingdom out of thine hand (ver. 17). "Death and disaster are thy portion" (vers. 18, 19). Could a greater proof be given of God's refusal to hear. III. DISOBEDIENCE ENDS IN DISASTER. Did not our fathers fall in the wilderness through unbelief? Is that not why so many fail to enter the life of joy? 1. Disobedience produced direst misery. In the path of disobedience we become targets for the archers of Satan. 2. Disobedience culminated in suicide. The inhabitants of hell are surely suicides. "O Israel, thou hast destroyed thyself. Ye would not come unto Me, that ye might have life." ( H. E. Stone. ) The Lord answered him not. 1 Samuel 28:6 God's silence A. F. Muir, M. A. I. A FREQUENT EXPERIENCE OF THOSE WHO SEEK GOD. It is neither an universal nor invariable one, else prayer would become impossible. But it is sufficiently frequent to occasion grave spiritual difficulty. 1. In apparent contradiction of Divine promise. Of Israel, even in Egypt, it was said, "I will surely hear their cry" ( Exodus 22:23 ). ( Zechariah 10:1 .) ( Psalm 86:7 .) How strong are the assurances of Christ. ( Matthew 7:7-11 .) 2. Disastrous in its effect upon the life of the soul. If it be true that "where there is no vision the people perish," equally so is it that when no Divine voice speaks to the soul it must cease to live. As the plant withers in the gloom of the cellar, the soul that knows not the sunshine of the Father's smile cannot be healthy or vigorous. 3. A source of uneasiness and sorrow. It is not only right but in the best sense natural that man should seek God; there is no deeper source of dissatisfaction and restlessness than a baffled instinct. II. AN EXPERIENCE TO BE INTERPRETED. Even the silence of God has a meaning. Rightly interrogated it may prove a precious revelation. In any case the possibilities are too grave for the "sign" to be neglected. 1. God is sometimes supposed to be silent when He is not. Answers to prayer are not always at once or easily apparent. 2. His silence is not always a token of displeasure. It may be simply (1) directive; our request unwise, etc. Or it may be (2) stimulative; as when the Syro-phoenician woman grew importunate when He "answered her nothing." 3. Yet it is often expressive of Divine wrath.It must not be regarded as a light thing. 1. It may be intended to invite to inward examination and repentance. Some unfaithfulness; a falling from grace; it may be direct disobedience. The Holy One is saying, by His silence, "Come up higher. I cannot speak to you there!" 2. It sometimes occurs, as in the case of Saul, in token of doom. The gracious lips of Christ were silent before a Pilate and a Herod. ( A. F. Muir, M. A. ) A silent god Dean Farrar. 1. Calamity may be borne. We can oppose it to our manhood and our constancy. Menaced by shipwreck, we can breast the storm. To be defeated in battle, to be superseded in power, to see popularity crumbling into indifference — all this and more Saul had to bear, and all this may be borne. "If God be on my side," anyone may say to all the world, "I care nothing for all the rest." Did not great Martin Luther cry: "Oh! my God, punish me rather with pestilence, with all the terrible sicknesses on earth, with war, with anything, rather than Thou be silent to me?" "And when Saul inquired of the Lord, the Lord answered him not." Ah! that is to be desolate indeed! 2. There are some whom God does not answer because they do not care to inquire of Him at all. The earth suffices them. Life is their feeding trough, and they care nothing for more. They never care to look beyond the narrow horizon of themselves. 3. When Saul inquired of the Lord, we are told that the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. Dreams were the lowest form of revelation: yet we have so many closer modes of communion with God, in His Christ and by His Spirit, that of dreams we need not speak. Have no messages of Scripture ever seemed suddenly to burn their revelation upon your souls? Yes, God does speak to us by Urim still, and He also speaks to us by His prophets. And can you wonder that, if this be so, God, whom you have despised, and whose laws you have deliberately and habitually violated, should not only be silent to you at last? God never turns from the cry of the penitent, however bad he may have been. Distinguish between God's apparent silences for His children, and the self-created silence of your own to those who utterly refuse Him. Oh, let us beware lest we feel the awful silence which is not God's, but arises from our own obstinate and determined wickedness, that it may not overwhelm us. ( Dean Farrar. ) Communications threatened Christian Endeavour Times. During a heavy snowstorm the warning was sent out that in a few hours the wet, heavy snow would break down the telephone and telegraph wires, and cut off communication with the outside world. Instantly there was a great rush to the telephones and the telegraph offices to get messages off before it was too late. What if we knew that very soon God would refuse to hear any more prayers; would there not be a great rush to the throne of grace to send our petitions heavenward before we were cut off forever. ( Christian Endeavour Times. ) Seek me a woman that hath a familiar spirit. 1 Samuel 28:7-25 Saul and the witch of Endor A. Hovey, D. D. This narrative is unlike any other in the Bible, and therefore, as might have been expected, has received various explanations. Three of them may be briefly noticed:(1) That Samuel himself appeared to the mistress of necromancy in Endor, and predicted to Saul his death on the morrow;(2) That an evil spirit, or demon, personating Samuel, appeared to the woman and predicted to Saul his death.(3) That the woman, being a ventriloquist, described such an apparition as the king would suppose to be that of Samuel, and then made her words seem to come from the place where the apparition was imagined to be. 1. In favour of the first interpretation may be urged the prima facie meaning of the narrative. For the sacred writer says that "the woman saw Samuel" (ver. 12); that when she described the apparition seen by her "Saul knew it was Samuel" (ver. 14); that the prophet reproached Saul for "disquieting and bringing him up" (ver. 15); and that the prophet foretold the defeat of Israel and the death of Saul and his sons on the morrow (ver. 19), both of which came to pass. These are strong reasons, and if they are set aside, it should be in view of others that are stronger. What, then, are some of the arguments against this explanation of the narrative? God had forbidden the practice of necromancy in Israel, and had commanded those who practised the same to be stoned ( Leviticus 20:27 ; Deuteronomy 18:10, 11 ). Again, Saul himself was acquainted with this law of Jehovah, and had attempted to execute it (ver. 3-9). Still further, God had rejected the king, and had refused to answer him by any of the usual and appointed ways of making known his will (ver. 6). And, besides, there is no indication in this narrative that Saul was now, at last, penitent, so that a message from God might be expected to control or benefit him. Certainly the refusal of God to answer Saul by dreams, by the Urim, or by the prophets, the wilful disobedience of the king in the act of consulting the women, and the close connection of Samuel's appearance (if real) with the agency of this evil woman, are moral objections to this view of the passage. Moreover, it will scarcely be denied that the words, "Why hast thou disquieted me, to bring me up?" do not seem perfectly natural as the language of a true prophet coming back from the Unseen with a Divine message, while they do seem entirely natural as words spoken in behalf of a pretended apparition by the enchantress herself. Again, if the woman was really and greatly amazed by the apparition of Samuel, as she well might be if it was real, it is somewhat singular that she was so prudent and self-collected afterwards. 2. In favour of the second explanation, that an evil spirit, personating Samuel, appeared to the woman, and predicted to Saul his defeat and death on the morrow, we can say but little of a positive character. It is, however, free from some of the objections which lie against the first. For on this hypothesis God does not connect a revelation of the future through his own prophet with an act of desperate disobedience on the part of Saul, or with a practice so solemnly prohibited as necromancy. For all the parties concerned are given up to evil. "That the devil, by the Divine permission, should be able to personate Samuel is not strange, since he can transform himself into an angel of light! Nor is it strange that he should be permitted do it upon this occasion, that Saul might be driven to despair, by enquiring of the devil, since he would not, in a right manner, inquire of the Lord, by which he might have had comfort. Had this been the true Samuel, he could not have foretold the event, unless God had revealed it to him; and, though it were an evil spirit, God might by him foretell it; as we read of an evil spirit that foresaw Ahab's fall at Ramoth-Gilead, and was instrumental in it." 3. In favour of the third explanation several things may be alleged. 1. The king was in a state of mind which would render deception on the part of the sorceress easy. He believed in necromancy, and in the testimony of his servants that this woman was a mistress of necromancy, he was also afraid and exceedingly anxious to obtain some clue to the future from the invisible world, especially by means of Samuel, whom he knew to be a prophet. 2. The woman of Endor was most likely to have known of the extraordinary stature of Saul, of the degeneracy of his character and fortunes, of the perilous condition of his army, and of the dress of Samuel in his old age. 3. With this knowledge she would have been tolerably sure to detect the person of Saul in spite of his disguise, and would have laid her plan of action accordingly. 4. It would have been easy for her as a ventriloquist to make the prostrate king suppose that her changed voice came from an unseen form at a slight remove from the place where she stood. 5. For Saul himself, it will be observed, did not see the alleged apparition of Samuel; he but inferred it from the woman's description of what she professed to see rising out of the earth. 6. The woman's animosity towards Saul, because of his "putting away the necromancers and wizards out of the land" may have led her to wish his death, and the circumstances in which he was now placed by the Philistines may have emboldened her to say what she did. But in declaring Saul's doom she was personating Samuel, and must therefore speak as he might have been expected to speak, reminding Saul of his past disobedience to God, of God's displeasure with him on that account, of God's giving the throne to David, and of the certain death which awaited Saul and his sons on the morrow. 7. The fulfilment of her words may have been partly due to the despair which they produced in the mind of Saul. At any rate, the fact of their fulfilment is not conclusive, in the circumstances, of their being a proper revelation beforehand of the purpose of God. ( A. Hovey, D. D. ) Saul and the witch of Endor R. Bickersteth, D. D. At this period to which the text relates Saul was in great perplexity, owing to the want of someone through whom to obtain counsel from God. The affairs of Israel were at this time in a critical state. Their ancient adversaries, the Philistines, were mustering their forces. The moral degeneracy of Israel served to embolden the enemy. Let us now endeavour to point out some of the practical lessons which this remarkable narrative suggests. 1. The history forcibly teaches the solemn truth, that a man's day of grace is by no means invariably co-extensive with his life on earth. It is evident that at least for a time before Saul perished he was left to eat of the fruit of his own way, and to be filled with his own devices. The Spirit departed from him, and at the same time the Spirit of evil entered in and took full possession of him. After this there were no further means to be tried for his conversion. The king had outlived his time of opportunity, and God was departed from him. Saul's day of grace had then terminated; and, whilst you notice this, observe also the steps which led to this consummation: they were a progressive series of resistances offered to God's Spirit — repeated acts of provocation, the repetition of refusals to hearken and to obey. There are numbers who are emboldened in a course of irreligion from the impression that it will be easy at some future time to turn and repent, and undergo the indispensable change, without which they cannot enter the kingdom of heaven. On this account it becomes more necessary to repeat the warning, that the season for turning to the Lord may pass away, never to return, even before the stroke of death ushers the soul to its everlasting portion. 2. Again, the history before us is instructive as pointing out what act it was on the part of Saul which challenged his final and immediate punishment. From the narrative it appears it was the sin of witchcraft. But the peculiarity lies in this, that it was a sin which Saul had professedly abandoned, and against which he had proclaimed open war. Can we err in concluding from hence that sin is then more especially hateful to God when practised by one who knows its nature and has once deliberately purposed to forsake it? To fall back to the indulgence of a sin which you have once resolved to renounce is a sure way to provoke the heavy displeasure of God. 3. The narrative is full of instruction as to the folly of expecting conversion by miracle when it is not effected by ordinary means. The reappearance of Samuel availed nothing for Saul's conversion. The reanimated Prophet could not guide the man who had abandoned the guidance of God's own Spirit. Be not deceived to suppose that if unconverted by what God is doing for you now, you would be converted by any supernatural agency. Your conversion is possible now. It is the province of the Holy Ghost to effect it. Use the means you have. God will give the Holy Spirit to them that ask. ( R. Bickersteth, D. D. ) The witch of Endor J. Legge, M. A. 1. Let me explain what the belief about this woman of Endor was. In popular speech we speak of her as the witch of Endor, but a more accurate description would be the Necromancer. Among all races and nations in the ancient world witchcraft, necromancy, and all their allied magic arts were believed in and practised. In all heathen religions there was a place for diviners, augurs, and magicians, who by their arts professed to tell what was the will of the gods in any special enterprise. Never did Greek or Roman army go forth to battle till the omens had been sought and found to be favourable. Sometimes the diviners would profess to find the answer they were seeking for in the appearances of Nature in sea, or earth, or sky, sometimes in visions of the night, sometimes in the creatures slain as sacrifices; sometimes in the mysteries of the grave, like this woman; sometimes by strange, weird incantations or by mysterious rites and enchantments. In one or other of these ways men believed they could get to know the Divine will. 2. The next point I would touch on is the question, What is the significance of this so widespread a belief in necromancy and magic? It is now held, I believe, that these arts represent the first attempts of men to have converse with the unseen world, the first blind gropings of the soul after God, the first rude efforts of man's spirit towards a religion. Just as the science of chemistry with its wonderful discoveries of the secret and subtle forces of Nature had its beginning in the dreams and visions and impossible ambitions of the alchemists; or just as astronomy, which reveals the sublime order of the heavenly bodies, had its origin in the baseless imaginings of astrology, so religion in human history began in the practice of these magic arts. What God demands in those who come to Him is not the power of magic, but mercy, truth, righteousness in the heart. I. SAUL'S SPIRITUAL CONDITION. First of all, it throws light on the spiritual condition of Saul. He sought the aid of this necromancer because he despaired of any message from God. It is in times of religious decay that superstition most flourishes. When men lose faith in a living God who loves righteousness they resort to magic and sorcery, and put their faith in outward ceremonies and rites. Spiritualism is a reversion to the first and lowest forms of religious inquiry. Science tells us that when a plant or animal reverts to its original type, it suffers degeneration. And the spiritualist is one who is ignoring all the world's progress through ages of religious education, and is going back to the first, rude, low methods in which men sought communication with the Unseen. II. A WILFUL IMPOSTURE. The words in which the woman is described point to the means by which she might have carried out the imposture. Rendered literally, the words, "a woman who had a familiar spirit," read, "a woman a mistress of the Ob." And the word "Ob" denotes ventriloquism. No doubt the power of ventriloquism was believed to be supernatural, the gift of evil spirits. Then, for another thing, what the supposed ghost of the departed prophet revealed was in great part already well known to Saul, and may have been known to the woman. It needed no spirit from the grave to tell them. And as for the prediction of Saul's death on the morrow, there are those who contend that the word rendered "tomorrow" is of indefinite meaning denoting some time in the future. The prediction that Saul and his sons would some day be with Samuel in the world of shadows was a safe prediction, like many of the ancient oracles. But the chief objection is simply to the idea that any arts possessed by the necromancer should have had power to call forth the dead. It is sometimes assumed that. on this occasion God wrought a miracle through the woman in order to inform Saul of his fate. But this explanation is beset with insuperable difficulties. For according to it God would be doing just what He had refused to do. He would be "answering" Saul and satisfying his desire for a Divine communication. Again, it seems incredible that God should lend sanction to the pretensions of a necromancer when the practice of every such art was condemned under severest penalties by the Divine law. When we read the narrative in the light of these considerations, there is little difficulty in supposing that the whole thing was a wilful imposture practised on a wretched and despairing man. Keep clear thy faith in the Living God, the Righteous One and the Loving, and witchcraft and all other superstitions will be powerless over thee. But lose hold of God and you may drift into any dark and debasing belief. ( J. Legge, M. A. ) Lessons from the incident at Endor J. A. Miller. Solemn are the instructions to be gained from this incident. 1. We may have taken strong ground against some particular form of evil, we may have condemned it in others, and we may, thus far, have acted outwardly in consistency with God's commands; but we may live to do the very thing which we have condemned, to break the very commands to which we have given an external homage. There may be motives for putting away one particular form of sin, the operation of which may yet co-exist with a spirit unwilling to yield to the fear of God, and unaffected by his love. It was not because Saul's heart was prepared to render allegiance to God that he put away witchcraft; but because he would affect an outward regard for religion, or because he wished to avenge his mental disquietude on those whom he deemed its cause, or because he was in daily fear of some further mischief from them. The operation of these motives, and their result, still left him a rebel, prepared at any time, when the will of God crossed his own purpose, to resist the commands of the Almighty. And wherever the spirit of opposition to the Divine will is permitted, there is no security against its indulgence in any particular form; and if circumstances arise to make it convenient, it may develop itself in the identical manifestation which, in a previous stage of our history, we have been most ardent and loud in condemning. Let us be assured that no outward reformations are to be depended on, which do not issue from that radical change of which the Holy Spirit is the author, and in which the whole heart is yielded up to God. 2. We notice how certainly a man loses his own dignity in proportion as he recedes from the principle of obedience to God, and yields to the guidance of his own heart. What term so aptly describes the condition of the king of Israel in the witch's abode at Endor, as that of degradation — deep, thorough degradation. Be it ours to take warning. No station in life, however exalted — no position, however respectable — no claims on the regard of society, however strong — can stand against the degrading influence of indulged sin. 3. We are taught that mercies abused and privileges slighted may be desired when they have been withdrawn, and when, in God's providential arrangements, they are no longer within our reach. While Samuel lived, his counsel was treated with contempt; but when he could no longer be consulted, then the very man who grieved him most was most anxious to have him back at any cost. Let the sad spectacle awaken inquiry, How are you employing present mercies? ( J. A. Miller. ) The religion of ghosts T. De Witt Talmage, D. D. I. I LEARN FIRST FROM THIS SUBJECT THAT SPIRITUALISM IS A VERY OLD RELIGION. What does God think of all these delusions? He thinks so severely of them that he never speaks of them but with livid thunders of indignation. He says: "I will be a swift witness against the sorcerer." He says: "Thou shalt not suffer a witch to live." And lest you might make some important distinction between Spiritualism and witchcraft, God says, in so many words: "There shall not be among you a consulter of familiar spirits, or wizard, or necromancer; for they that do these things are an abomination unto the Lord." II. STILL FURTHER: WE LEARN FROM THIS TEXT NOW IT IS THAT PEOPLE COME TO FALL INTO SPIRITUALISM. Saul had enough trouble to kill ten men. He did not know where to go for relief. After awhile he resolved to go and see the witch of Endor. It was his trouble that drove him there. And I have to tell you now that, spiritualism finds its victims in the troubled, the bankrupt, the sick, the bereft. III. I LEARN STILL FARTHER FROM THIS SUBJECT, THAT SPIRITUALISM AND NECROMANCY ARE AFFAIRS OF THE DARKNESS. Why did not Saul go in the day? He was ashamed to go. Besides that he knew that this spiritual medium, like all her successors, performed her exploits in the night. IV. STILL FURTHER, THAT SPIRITUALISM IS DOOM AND DEATH TO ITS DISCIPLES. King Saul thought that he would get help from the "medium;" but the first thing that he sees makes him swoon away, and no sooner is he resuscitated than he is told he must die. Spiritualism is doom and death to everyone that yields to. It ruins the body. Spiritualism smites first of all, and mightily, against the nervous system, and so makes life miserable. V. I INDICT SPIRITUALISM ALSO, BECAUSE IT IS A SOCIAL AND MARITAL CURSE. The worst deeds of licentiousness and the worst orgies of obscenity have been enacted under its patronage. VI. I FURTHER INDICT SPIRITUALISM FOR THE FACT THAT IT IS THE CAUSE OF MUCH INSANITY. VII. I BRING AGAINST THIS DELUSION A MORE FEARFUL INDICTMENT: IT RUINS THE SOUL IMMORTAL. The whole system, as I conceive it, is founded on the insufficiency of the Word of God as a revelation. God says the Bible is enough for you to know about the future world. God has told you all you ought to know, and how dare you be prying into that which is none of your business? You cannot keep the Bible in one hand and spiritualism in the other. One or the other will slip out of your grasp, depend upon it. ( T. De Witt Talmage, D. D. ) Saul at Endor J. Parker, D. D. The worlds are nearer together than we think! What is there in reason, in the fitness of things, or in Scripture itself, to forbid the idea that we are surrounded by spiritual existences? What is thy universe, O man? Thou makest thine own creation. The pathetic incident shows: — I. THE RAPIDITY WITH WHICH A MAN MAY FALL FROM THE HIGHEST EMINENCE. "Because thou obeyedst not the voice of the Lord, nor executedst His fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day." There is but a step between thee and death! II. THE AWFUL POSSIBILITY OF BEING CUT OFF FROM SPIRITUAL COMMUNICATION WITH THE DIVINE AND INVISIBLE. "God is departed from me, and answereth me no more, neither by prophets nor by dreams." III. THE CERTAINTY THAT ONE DAY THE IMPENITENT WILL WANT THEIR OLD TEACHERS. "Bring me up Samuel." "I have called thee that thou mayest make known to me what I shall do." The solemn lesson of the whole is — Seek ye the Lord while He may be found! ( J. Parker, D. D. ) Spiritualism a folly J. Robertson. To meddle with the walls of separation that God has built is a wrong and sinful thing. We have no business but in our own world. This dabbling in spiritualism and communication with the departed is nothing more than folly. It is unlawful, and has all the consequences of a broken law. There was an old Scotch body, who was sitting by the deathbed of her only son. Trying to comfort the grieving mother, the dying boy said: "Mother, if so be it's permitted, I'll come from the dead to see thee." "Na, us, lad," she exclaimed; "keep to your sin side." It was a wise injunction. Keep to your own side. ( J. Robertson. ) Bring me up Samuel. 1 Samuel 28:11 Samuel after death R. Steel. Wise reasons must have prevailed with God for the appearance of Samuel. Dr. Hales has suggested the three following: 1. To make Saul's crime the instrument of his punishment, in the dreadful denunciation of his approaching doom. 2. To show to the heathen world the infinite superiority of the Oracle of the Lord inspiring his prophets over the powers of darkness, and the delusive prognostics of their wretched votaries in their false oracles. 3. To confirm the belief in a future state, by "one who rose from the dead," even under the Mosaical dispensation.Taking the view now represented, we may draw some practical conclusions from it. 1. The soul lives after death. Samuel's appearance showed that his soul still lived, though his body had died at Ramah and had been buried. 2. It is vain to pray to the dead. Scripture gives no encouragement to this practice. This passage, and one in the New Testament, show the utter hopelessness of finding comfort by this means. The word of God reveals the mercy seat; and a prayer hearing God invites the sinner to ask mercy in the name of Jesus. "If any man sin, he has an advocate with the Father, Jesus Christ the righteous." "He is able be save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" ( Hebrews 7:25 ). 3. There is no oracle of the future but God's. No evil spirit can reveal the destiny of a soul, nor could he be trusted. No light that led astray was ever light from heaven. The father of lies could not he entitled to credit in his disclosures of our future. Departed saints are incapable of doing this. They have not such a function assigned to them in the economy of the spiritual world. ( R. Steel. ) Saul in the cave at Endor Homilist. I. THIS IS THE CRY OF A SOUL CONSCIOUSLY DESERTED OF GOD. "The Lord answered him not, neither by dreams, nor by Urim, nor by prophets." 1. God does sometimes desert the sinner even in this world. "My Spirit shall not always strive with man." "Ephraim is joined to idols; let him alone." 2. The consciousness of this desertion is the greatest misery. There is no orphanage so bad as the orphanage of a soul — a soul that has lost its God. It lives to sink deeper and deeper forever into ruin. II. THIS IS THE CRY OF A SOUL PROFOUNDLY CONVINCED OF THE VALUE OF A ONCE NEGLECTED MINISTRY. "See that ye refuse not him that speaketh, for if they escaped not," etc. III. THIS IS THE CRY OF A SOUL THAT HAD BECOME THE VICTIM OF DELUSIONS. The man's mind under a sense of guilt and Divine desertion had lost its balance; his intellect had been hurled from the throne, and his imagination, under the despotism of a guilty conscience, filled his soul with ghastly phantoms. Men talk of a sound mind in a sound body, but there is no sound mind without a sound conscience — a conscience freed from the sense of guilt, and attuned to the everlasting harmonies of right. Reason in the atmosphere of a guilty conscience is like the eye amidst the shower of pyrotechnic lights, dazzled with false visions. As we build up our houses and our cities out of the rough materials taken from the earth, so the imagination of a mind consciously deserted by God will build up its world of woe out of the corrupt materials of its own heart. IV. THIS IS THE CRY OF A SOUL PLUNGING INTO THE DEPTHS OF DESPAIR. When despair comes, a hopeless darkness settles over the soul. The course of sin leads to despair. Every sin a man commits he quenches a star in the firmament of hope. The moral of the whole is this — the well-being of humanity consists in loving fellowship with the Eternal Father. ( Homilist. ) Without God, without hope B. J. Snell, M. A. This was a cry wrung from the heart of a man who believed himself forsaken by God. "His soul was orphaned," without God in the world." 1. Have you never felt that orphanage — when God seems to have gone out from your heavens, and the universe appears a vast, sunless, godless infinite, black as night? The world without a sun! The flower stems bend over filled with icy tears shed for the loss of the sun that gave them all their colours, the bleached leaves hang without a flutter in the still, cold air, or fall rotting in the dark, the cattle of the field, perish for l

28:1-6 David could not refuse Achish without danger. If he promised assistance, and then stood neuter, or went over to the Israelites, he would behave with ingratitude and treachery. If he fought against Israel, he would sin greatly. It seemed impossible that he should get out of this difficulty with a clear conscience; but his evasive answer, intended to gain time, was not consistent with the character of an Israelite indeed. Troubles are terrors to the children of disobedience. In his distress, Saul inquired of the Lord. He did not seek in faith, but with a double, unstable mind. Saul had put the law in force against those that had familiar spirits, Ex 22:18. Many seem zealous against, sin, when they are any way hurt by it, who have no concern for the glory of God, nor any dislike of sin as sin. Many seem enemies to sin in others, while they indulge it in themselves. Saul will drive the devil out of his kingdom, yet harbours him in his heart by envy and malice. How foolish to consult those whom, according to God's law, he had endeavoured to root out! 28:7-19 When we go from the plain path of duty, every thing draws us further aside, and increases our perplexity and temptation. Saul desires the woman to bring one from the dead, with whom he wished to speak; this was expressly forbidden, De 18:11. All real or pretended witchcraft or conjuration, is a malicious or an ignorant attempt to gain knowledge or help from some creature, when it cannot be had from the Lord in the path of duty. While Samuel was living, we never read of Saul's going to advise with him in any difficulties; it had been well for him if he had. But now he is dead, Bring me up Samuel. Many who despise and persecute God's saints and ministers when living, would be glad to have them again, when they are gone. The whole shows that it was no human fraud or trick. Though the woman could not cause Samuel's being sent, yet Saul's inquiry might be the occasion of it. The woman's surprise and terror proved that it was an unusual and unexpected appearance. Saul had despised Samuel's solemn warnings in his lifetime, yet now that he hoped, as in defiance of God, to obtain some counsel and encouragement from him, might not God permit the soul of his departed prophet to appear to Saul, to confirm his former sentence, and denounce his doom? The expression, Thou and thy sons shall be with me, means no more than that they shall be in the eternal world. There appears much solemnity in God's permitting the soul of a departed prophet to come as a witness from heaven, to confirm the word he had spoken on earth. 28:20-25 Those that expect any good counsel or comfort, otherwise than from God, and in the way of his institutions, will be as wretchedly disappointed as Saul. Though terrified even to despair, he was not humbled. He confessed not his sins, offered no sacrifices, and presented no supplications. He does not seem to have cared about his sons or his people, or to have attempted any escape; but in sullen despair he rushed upon his doom. God sets up a few such beacons, to warn men not to stifle convictions, or despise his word. But while one repenting thought remains, let no sinner suppose himself in this case. Let him humble himself before God, determined to live and die beseeching his favour, and he will succeed.