The insult of Nahash the Ammonite towards Jabesh-Gilead was this “occasion,” and the Lord gives Israel a complete victory over him by the hand of their king. For this battle was the Lord's, inasmuch as the Lord would fulfill His part in this matter. We need not inquire where Israel got their instruments of war, if now there was “no smith found throughout all the land,” for this day was won not by might nor by power, but “by My Spirit, saith the Lord.” This victory might therefore have been gained as well with lamps and pitchers, or with the jawbones of asses, or with slings and stones from the brook, as with the battle-ax and bow.
Thus again, as in ancient days, the Lord approves Himself not wanting, however willful and stiff-necked His people may be found. And after this, the king is accepted again of the people (12); and this chapter reminds us of Ex. 20 as the eighth chapter reminded us of Ex. 19 For in Ex. 20 Moses transfers them into their new position, but convicts them of the terribleness of it; and here Samuel formally plants them under their king, but convicts them again as with the thunder and tempest of Mount Sinai. The thunder and rain came upon them here, as the fearful pledge and prelude of the end of their own kingdom, as the shaking of the earth at Sinai pledged the end of their own covenant. And under it they cry out in Terror here, as they had done there. There they had said to Moses, “Speak thou with us and we will hear, but let not God speak with us lest we die,” —and here they say to Samuel, “Pray for thy servants unto the Lord thy God, that we die not, for we have added unto all our sins this evil, to ask us a king.” And in mercy Samuel here, as Moses there, encourages them still to hold fast by the Lord, who, in spite of all, was still graciously owning them as His people.
These two occasions are thus in strict moral analogy, and show us that king Saul was introduced into the Jewish system now, as the law had been at Moan Sinai, through the willfulness and unbelief of the people, Saul being no more God's king than the law was God's covenant. Israel has again lost their peace by all this, and cast themselves into sorrows and difficulties that they little counted on; but the Lord pardons and accepts them, as He had done at Sinai, and now sets them in the way again in their new character.
And now comes the trial again. “Fear not,” says Samuel to them, “ye have done all this wickedness, yet turn not aside from following the Lord, but serve the Lord with all your heart.” But, ere the first scene in the kingdom closes, all is broken and forfeited, just as the covenant from Sinai was broken ere Aaron and the people had left the foot of the Mount. There the people grew impatient at the delay of Moses, and, in violation of the very first article of the covenant, made a golden calf. So here Samuel had left Saul for awhile, telling him to go down to Gilgal, and wait for him there till he should come and offer the sacrifices, but now Saul offers the sacrifices himself. (xiii.) He forsakes the word of the Lord: The first act of the king was thus again a violation of the first command he had received. And thus was it all again, as at Sinai so at Gilgal, the immediate breach of the covenant on the part of man. The Lord, it is true, had grace in store for Israel while they were thus destroying themselves; as at Sinai He showed the witnesses of mercy on the top of the Mount, while Israel was sinning away all their present blessing at the foot of it. But still, in the king's hand now, as in the people's then, all was disaster and loss.
Speedy and yet fully ripe fruit was this of their own way. But, beside this one great act of forfeiture, there are traits of character now displaying themselves in the people's king that strongly mark his generation. We see him acting now after the manner forewarned of Samuel. He chooses three thousand men of Israel to wait upon him, sending the rest to their tents, thus dealing with them as his property, having right to do what he would with his own. “When Saul saw any strong man, or any valiant man, he took him unto him” —taking thus their sons and appointing them unto himself, as Samuel had said. And all his ways are in the same tone of self-will, fully opposed to the manner of God's king as prescribed by Moses. (Deut. xvii.) In the sovereignty of his own good pleasure, the people's king now does his own will, exalting himself above his brethren, blowing the trumpet throughout the land, speaking as with the voice of a god and not of a man, and saying, “let the Hebrews hear;” thus bringing, as it were, the people to his own door-posts, and there boring their ears, that they might be his servants forever.
And he would be priest as well as king. He would fain sit in the sanctuary as well as on the throne; in disobedience, he will himself offer the sacrifice; in all these things giving us awful pledges of the ways of him who is still to be more daring, magnifying himself above all, planting his tabernacles on the glorious holy mountain, and sitting in the temple of God.
Such was Saul, and such will be his elder brother or antitype in the latter day. But as, in spite of all the trespass and breach of covenant at Mount Sinai, the Lord did not allow the enemy to triumph over Israel, but brought them into the good land that He had promised them; so here, in spite of all this, He works deliverance for them from the Philistines as He had promised, and that, too, in a way that more marvelously displays His hand than the day of Gideon or of Samson. (14) This victory at Michmash, like the victories of Joshua, verified the faithfulness of the God of Israel. Not one good thing could fail. He had promised strength against the Philistines now, as He had promised the land of the Canaanites then, and this day of Michmash and that which follows fulfills the word of the Lord. (9:16, 14:47, 48.)
But all this, as everything else, serves only to develop the people's king more and more. The ways of a willful one are strongly marked in all that he does. His course is uncertain and wayward, because it is just what his own will makes it. But in the midst of all the present gathering darkness there is one object of relief to the eye—the person and actions of Jonathan. He is the one in the apostate kingdom who owns God and is owned of Him, the remnant in the midst of the thousands of Israel, the one who stood in the secret of God, and knew where the strength of Israel lay. And thus he is in full readiness for all the openings of the divine purpose. We see him in immediate sympathy with David, as soon as David appears. (18:1.) His deeds in Israel, before David is heard of, savor of the very spirit that animates David afterward; for the victory of Michmash which his hand won was in full character with that in the valley of Elah, which David afterward achieved. God was trusted in both of them, as the only giver of victory. The spirit with which Jonathan entered the passages between Bozez and Seneh carried David into the front of the battle against the giant. And this, I may say, is the character of every remnant—they walk in the spirit of the hope set before them, so that when it is manifested they are ready for it. As here Jonathan was ready for David,
Anna and Simeon waited for “the consolation of Israel,” and embraced the Child the moment they saw Him. In the latter day, in like manner, the remnant will be looking for the Lord as an afflicted and poor people; and so, in the meanwhile, we should watch for the heavenly glory in the spirit of holy retirement from the world and the things of the world. In spirit and conversation we should be as “children of light and children of the day,” thus signalizing our remnant character, though the night is still around us; that when the light of the morning breaks, and the day of the kingdom comes, we may find our native place in it. The oil in the vessels of the wise virgins tells us this. It tells us that they had counted the cost of being wakeful to the end—that they knew themselves only as “prisoners of hope” in this world, and that it was still but night-time, which would need the lamp, till grace should be brought to them at the appearing of Jesus Christ.
And the character of the apostate is marked in the very opposite way. It is this remnant that they hate, and their hope that they are not preparing for. It is this righteous Jonathan who now moves Saul's envy. Saul, it appears, would now have sacrificed him to his lust, as we know he afterward sought to slay him. For envy, or the love of the world, cares not though it have even a child of our own bowels for its prey, as we know, in the case of Joseph, it craved a brother for a sacrifice. In Saul it also hunted David like a partridge in the mountains, and even would have killed Samuel, to whom under God Saul owed everything. (16:2.) As says the divine proverb, “wrath is cruel, and anger is outrageous, but who is able to stand before envy?”
And with all this, he had no courage in the Lord's cause when the trial came. He makes a stir and bustles a good deal with his six hundred men behind him at Gilgal; but as we follow him to Gibeah, where the battle was at hand, he tarries in the uttermost part under a pomegranate tree, nor do we see him in the field till the day is won. He rages after the fight, but strikes no blow in it; and all that he does is to sacrifice the honor of Israel to his own will, for in the mere exercise of his own good pleasure, he adjures the people not to touch any food till the evening, and that curse hinders the full overthrow of the Philistines.
Thus all that he really is, on this memorable day, is the Achan in the camp. Jonathan is the strength, and he but the troubler of Israel. But with all this, he can be very religious, when religion does not turn him out of his own way, or when, like Jehu, he can serve himself by it. After the offense of the people eating the blood with the flesh, he orders the table of the camp himself in due religious form. But this, instead of crossing his own desire, only serves it, for by this he seems to take the honor of the priesthood to him, and thus to exalt himself. He bustles again as though he were the one object of importance in the whole scene, thus gathering the thoughts of man to himself, and walking in the full light of the world's countenance, which was everything to him, the thing that he lived for.
All this is indeed darkness, but we have gloomier shades to penetrate still.
When Israel entered the land, they received a commission to destroy the nations, for the day of their visitation had come. But here I would observe that it was not the whole earth that was thus to be destroyed, but only those nations which had been guilty of doing despite to God, and had filled up the measure of their sins. The Canaanites had had God's witnesses among them in old time, for Abraham, Isaac, and Jacob had been there, but they remained Canaanites still. The Egyptians had known Joseph and the grace and power of the God of Joseph, but they had ceased to remember Him. And Amalek had, seen the God of glory leading His hosts out of Egypt, with His cloud over them, and the water from the rock following them, but the hand of Amalek was at that moment raised against the throne of God. Of these three, Egypt, the Canaanites, and Amalek, Egypt and the Canaanites had been already judged, and the day of Amalek had now come; for surely when the Lord's cup was passing, they could not be forgotten.
But Israel had not been fully faithful to the commission which they had received against the Canaanites, as the 1st chapter of the Book of Judges shows us; and now our 15th chapter is just that chapter again under the hand of king Saul. The kingdom was now received, as the land had then been, and the king gets his commission now, as the nation then did. “Go and smite Amalek, and utterly destroy all that he hath,” says the Lord to Saul by Samuel. But Saul makes terms with Amalek, as the tribes before had done with the Canaanites. He spares Agag, as Benjamin had spared the Jebusites, Manasseh the people of Dor, Ephraim the people of Gezer, Zebulun the people of Kitron, Asher the people of Accho, and Naphthali the people of Bethshemesh. (Judg. 1) And thus we have here with the king, as there with the tribes, the disobedience of man, and the consequent forfeiture of all blessing and honor. “Because thou hast rejected the word of the Lord,” says Samuel to Saul, “He hath also rejected thee from being king.” (15:23.)
And this was as the loss of Eden to the Lord. The land of Israel should have been the earthly rest, where God would have kept His sabbath. But now it was defiled, as paradise of old; and as of old God repented that He had made man on the earth (Gen. 6:66And it repented the Lord that he had made man on the earth, and it grieved him at his heart. (Genesis 6:6)), so now does He repent that He had made Saul king over Israel. (15:35.) Thorns and briers and sorrow of heart the kingdom was now to yield, as the cursed earth did then. Samuel goes away to weep, and the Lord takes no pleasure in the kingdom.
Thus all is ruin under the hand of the people's king, and the lust of his heart is seen again to work in this scene with fearful power. For he seeks at once to turn this conquest of Amalek to his own profit and glory, careless as he was of the word and glory of the Lord. He first flies upon the spoil, and then sets him up a place (15:12), that is, erects some monument to his “own name, thus seeking to make this victory serve both his pride and his covetousness. It is true, he says, “I have sinned;” but so said Balsam before him, and Judas after him. And even in that confession, the desire of his heart was not towards God's forgiveness and peace, but towards his own honor before men. For these are his words to Samuel, “I have sinned; yet honor me now, I pray thee, before the elders of my people, and before Israel.” This was his lust—he loved the praise of men. He would at all cost have the honor that cometh from man, and Samuel now delivers him over to a reprobate mind. He turns for a moment with him towards the people, but then leaves him forever.