1 Samuel

Saul reigns two years. He then selects three thousand men: two thousand are with him, and one with Jonathan. Jonathan, a man of faith, acts with energy against the enemies of God's people, and smites the Philistines; but the energy of faith, acting (as it always does) in the very stronghold of the enemy, naturally provokes their hostility. The Philistines hear of it: Saul is roused to action, and calls together, not Israel, but the "Hebrews."

Let us remark here that there is faith in Jonathan. The flesh, placed in the position of leader to God's people, follows indeed the impulse given by faith, but does not possess it; and the word Hebrews, the name by which a Philistine would have called the people, indicates that Saul relied on the gathering of the nation as a constituted body, and understood no better than a Philistine would have done the relation between a chosen people and God. And this is the position set before us in the history of Saul. It is not premeditated opposition to God, but the flesh set in a place of testimony and used in accomplishing God's work. We see in it a person linked with the interests of God's true people, doing the work of God according to the people's idea of their need — a true idea as to their actual need; but he is one who seeks his resources in the energy of man, an energy to which God does not refuse His aid when there is obedience to His will, for He loves His people; but which in principle, in moral and inward motive, can never of itself go beyond the flesh from which it springs. In the midst of all this faith can act, and act sincerely, and this is Jonathan's case. God will bless this faith, and He always does so, because it owns Him; and in this instance (and it is His gift) because it sincerely seeks the good of God's people.

All this is, in principle, a kind of picture of the professing church, which in this point of view anticipates the true reign of Christ, and in this position even fails in her faithfulness to God. True faith, in the midst of such a system, never rises so high as the glory of the coming One, the true rejected David, but it loves Him and cleaves to Him. If the church is merely professing, she persecutes Christ; but that in her which acts by faith loves and owns Him, even when He is hunted like a partridge on the mountains.

Jonathan having thus in faith attacked the Philistines, Saul, who ostensibly leads the people before God, is put to the proof. Will he shew himself competent? Will he remember the true principle on which the blessing of the people rests? Will he act as a royal priest, or will he acknowledge the prophet to be the true link of faith between the people and God — a link the importance and necessity of which he ought to have recognised, since he owed to it his present place and power, and it had proved to him its own mission and prophetic authority by establishing his? When the critical moment arrives, Saul fails.

It is worth while to retrace here the tokens of the unbelief of the flesh.

The Philistines are smitten. The nation, active and energetic, hear of it; nothing could be more natural. Saul has but the same resource — no call upon God, no cry to Jehovah, the God of Israel; Samuel does not occur to his faith, although he remembers what Samuel had told him. If the Philistines have heard, the Hebrews must hear also. Israel fears; God gives no answer to unbelief when the trial of faith is His object. Saul calls the people after him to Gilgal, but they were soon scattered from him at the report of the Philistines having gathered together. Saul is at Gilgal, and Samuel comes again into his mind. It was no longer as when the kingdom had been renewed. The circumstances naturally suggested Samuel as a resource. Saul tarries seven days for him according to his word. He waits for him long enough to satisfy the exigence of conscience. Nature can go a long way on this principle; but it has not that sense of its own weakness, and that all depends on God, which makes it wait on God, as the alone resource and worker. Then, as the people once brought the ark into the camp, he offers the burnt-offering. But, if he had had confidence in God, he would have understood that, whatever might be the result, he should wait for Him; that it was useless to do anything without Him, and that he ran no risk in waiting for Him. A faithful God could not fail him. He had thought of Samuel, and of his having told him to wait, so that he was without excuse; he remembered that the guidance and blessing of God were found with the prophet. But he looks at circumstances: the people are scattered, and Saul seeks to bring God in by an act of devotion without faith. It was the decisive moment; God would have confirmed his kingdom over Israel, would have established his dynasty. But now He had made choice of another.

Observe here, that it is not through being defeated by the Philistines that Saul loses the throne. The fault was between himself and God. The Philistines do not attack him. It is enough for Satan if he succeeds in frightening us away from the pure and simple path of faith. Samuel departs after having made known to Saul the mind of God. The Philistines pillage the land, which is defenceless. The people moreover had neither sword nor spear.

What a picture of the state of God's people! How often we find that those who profess to be the children of God, to be of the truth, and heirs of the promises, are unarmed before the enemies who despoil them!