Hardly has the office of king been established than Nahash the Ammonite comes on the scene, Israel’s dreaded enemy, but not their great internal enemy like the Philistine encamped at the hill of God, about whom God had said, “And he will save My people out of the hand of the Philistines” (1 Sam. 9:1616To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. (1 Samuel 9:16)). In order to avoid combat, the men of Jabesh-Gilead propose an alliance with the enemy in exchange for their servitude. Nahash responds to this proposal only with scorn; such is all we can gain from our weak concessions to the world and from our lack of faith! The men of Jabesh do not even think of the deliverer whom God had just given them, for the people had not acknowledged Saul except in respect to those qualities which the flesh accepts: outward beauty and natural qualities.
Messengers from Jabesh announce to the all the tribes the extremity to which their city is reduced; Saul, by chance, is present. “The Spirit of God came upon Saul when he heard those words, and his anger was kindled greatly” (vs. 6). This is a very serious thing to consider: without a work of the conscience, the Spirit of God, acting in power, does not save man. Saul under the influence of the Spirit had “another heart,” was “turned into another man,”‘ and is later found reproved when he manifests the true depths of his natural heart. All these qualities of nature, and even the gift of prophecy conferred by the Spirit of God, have not made him a man of God! Balaam and Judas are dreadful examples of this; Samson, although his condition is somewhat doubtful, gives occasion for the same remarks; as does the unprofitable servant of the parable (Mt. 25:30).
Thus the Spirit of God comes on Saul, but I am inclined to believe that the ardent wrath of the flesh reveals his personal state; he threatens, instead of gaining confidence and appealing to faith: “Whoever comes not forth after Saul and after Samuel, so shall it be done to his oxen!” (vs. 7).
Be that as it may, “The fear of Jehovah fell on the people.” Jabesh is delivered; Samuel renews the kingdom that had already been established in chapter 10, but which had now been proven. This renewing must take place at Gilgal (vs. 14), the place of circumcision, where the flesh is cut off. Morally, Saul does not count for anything in this action. According to Samuel’s injunction in chapter 10:8 his faith would later be put to the test at Gilgal. Saul shows his generosity, even acknowledging the Lord’s hand in the deliverance granted to the people (vs. 13). Thus God in His condescension toward the natural man is with him and grants the flesh the means and the help necessary in order to walk in His presence.
In this chapter, we find the people (ch. 11:11-12) distinguished from the true believers whose hearts God had touched (ch. 10:26) and the
7 Let us note that this is not the new man of the New Testament.
children of Belial (ch. 10:27). “The people” belong to neither the one nor the other. They disappear in the day when the heart is put to the test, but they speak openly in favor of Saul and against the children of Belial (vs. 12) when they find it advantageous to be associated with the king. The whole nation is never on the side of a despised Saul (ch. 10:27), or of a rejected David, as we shall see later. Today things are no different, and even during the Millennium the unconverted nations will submit themselves to Christ only to attain some advantage.