The Expositor's Bible: The First Book of Samuel Part 7

Apparently he had not to wait long--according to Josephus, only a month.

The opportunity arose in a somewhat out-of-the-way part of the country, where disturbance had been brewing previous to his election (comp. xii.

12). It was not the first time that the inhabitants of Gilead and other dwellers on the east side of Jordan came to feel that in settling there they had to pay dear for their well-watered and well-sheltered pastures.

They were exposed in an especial degree to the a.s.saults of enemies, and pre-eminent among these were their cousins, the Ammonites. Very probably the Ammonites had never forgotten the humiliation inflicted on them by Jephthah, when he smote them "from Aroer, even till thou come to Minnith, even twenty cities, and till thou come to the plain of the vineyards, with a very great slaughter." Naturally the Ammonites would be desirous both to avenge these defeats and to regain their cities, or at least to get other cities in lieu of what they had lost. We do not know with certainty the site of Jabesh-Gilead, or the reasons why it was the special object of attack by King Nahash at this time. But so it was; and as the people of Jabesh-Gilead either knew not or cared not for their real defence, the G.o.d of Israel, they found themselves too hard bestead by the Ammonites, and, exhausted probably by the weary siege, proposed terms of capitulation.

This is the first scene in the chapter before us. "The men of Jabesh said to Nahash, king of the Ammonites, Make a covenant with us, and we will serve thee." The history of the Israelites in time of danger commonly presents one or other of two extremes: either pusillanimous submission, or daring defiance to the hostile power. In this case it was pusillanimous submission, as indeed it commonly was when the people followed the motions of their own hearts, and were not electrified into opposition by some great hero, full of faith in G.o.d. But it was not mere cowardice they displayed in offering to become the servants of the Ammonites; there was impiety in it likewise. For of their relation to G.o.d they made no account whatever. By covenant with their fathers, ratified from generation to generation, they were G.o.d's servants, and they had no right voluntarily to transfer to another master the allegiance which was due to G.o.d alone. The proposal they made was virtually a breach of the first commandment. And it was not a case of necessity. Instead of humbling themselves before G.o.d and confessing the sins that had brought them into trouble, they put G.o.d altogether aside, and basely offered to become the servants of the Ammonites. Even the remembrance of the glorious victories of their own Jephthah, when he went to war with the Ammonites, in dependence on the G.o.d of Israel, seems to have had no effect in turning them from the inglorious proposal. We see here the sad effect of sin and careless living in lowering men's spirits, sapping courage, and discouraging n.o.ble effort.

Oh, it is pitiable to see men tamely submitting to a vile master! Yet how often is the sight repeated! How often do men virtually say to the devil, "Make a covenant with us, and we will serve thee"! Not indeed in the open way in which it used to be believed that one of the popes, before his elevation to the papal chair, formally sold his soul to the devil in exchange for that dignity. Yet how often do men virtually give themselves over to serve a vile master, to lead evil or at least careless lives, to indulge in sinful habits which they know they should overcome, but which they are too indolent and self-indulged to resist!

Men and women, with strong proclivities to sin, may for a time resist, but they get tired of the battle; they long for an easier life, and they say in their hearts, "We will resist no longer; we will become your servants." They are willing to make peace with the Ammonites, because they are wearied of fighting. "Anything for a quiet life!" They surrender to the enemy, they are willing to serve sin, because they will not surrender the ease and the pleasures of sin.

But sin is a bad master; his wages are terrible to think of. The terms which Nahash offered to the men of Jabesh-Gilead combined insult and injury. "On this condition will I make a covenant with you: that I may thrust out all your right eyes, and lay it for a reproach unto all Israel." "The tender mercies of the wicked are cruel." There is nothing in which the pernicious influence of paganism was more notorious in ancient times--and indeed, we may say, is more notorious in all times--than in the horrible cruelties to which it led. Barbarity was the very element in which it lived. And that barbarity was often exemplified in cruelly depriving enemies of those members and organs of the body which are most needful for the comfort of life. The hands and the eyes were especially the victims of this diabolical feeling. Just as you may see at this day in certain African villages miserable creatures without hands or eyes who have fallen under the displeasure of their chief and received this revolting treatment, so it was in those early times. But Nahash was comparatively merciful. He was willing to let the men of Jabesh off with the loss of one eye only. But as if to compensate for this forbearance, he declared that he would regard the transaction as a reproach upon all Israel. The mutilated condition of that poor one-eyed community would be a ground for despising the whole nation; it would be a token of the humiliation and degradation of the whole Israelite community. These were the terms of Nahash. His favour could be purchased only by a cruel injury to every man's body and a stinging insult to their whole nation. But these terms were just too humiliating. Whether the men of Jabesh would have been willing to lose their eyes as the price of peace we do not know; but the proposed humiliation of the nation was something to which they were not prepared at once to submit.

The nation itself should look to that. The nation should consider whether it was prepared to be thus insulted by the humiliation of one of its cities. Consequently they asked for a week's respite, that it might be seen whether the nation would not bestir itself to maintain its honour.

If we regard Nahash as a type of another tyrant, as representing the tyranny of sin, we may derive from his conditions an ill.u.s.tration of the hard terms which sin usually imposes. "The way of transgressors is hard." Oh, what untold misery does one act of sin often bring! One act of drunkenness, in which one is led to commit some crime of violence that would never have been dreamt of otherwise; one act of dishonesty, followed up by a course of deceit and double-dealing, that at last culminates in disgrace and ruin; one act of unchast.i.ty, leading to loss of character and to a downward career ending in utter darkness,--how frightful is the retribution! But happy is the young person, when under temptation to the service of sin, if there comes to him at the very threshold some frightful experience of the hardness of the service, if, like the men of Jabesh-Gilead, he is made to feel that the loss and humiliation are beyond endurance, and to betake himself to the service of another Master, whose yoke is easy, whose burden is light, and whose rewards are more precious than silver and gold!

With the activity of despair, the men of Jabesh now publish throughout all Israel the terms that Nahash has offered them. At Gibeah of Saul a deep impression is made. But it is not the kind of impression that gives much hope. "All the people lifted up their voices and wept." It was just the way in which their forefathers had acted at the Red Sea, when, shut in between the mountains and the sea, they saw the chariots of Pharaoh advancing in battle array against them; and again, it was the way in which they spent that night in the wilderness after the spies brought back their report of the land. It was a sorrowful sight--a whole ma.s.s of people crying like babies, panic-stricken, and utterly helpless. But, as in the two earlier cases, there was a man of faith to roll back the wave of panic. As Moses at the Red Sea got courage to go forward, as Caleb, the faithful spy, was able to resist all the clamour of his colleagues and the people, so on this occasion the spirit that rises above the storm, and flings defiance even on the strongest enemies, came mightily on one man--on Saul. His conduct at this time is another evidence how well he conducted himself in the opening period of his reign. "The Spirit of the Lord came upon Saul when he heard the tidings, and his anger was kindled greatly." The Spirit of the Lord evidently means here that spirit of courage, of n.o.ble energy, of dauntless resolution, which was needed to meet the emergency that had arisen. His first act was a symbolical one, very rough in its nature, but an act of the kind that was best fitted to make an impression on an Eastern people. A yoke of oxen was hewn in pieces, and the b.l.o.o.d.y fragments were sent by messengers throughout all Israel, with a thundering announcement that any one failing to follow Saul would have his own oxen dealt with in a similar fashion! It was a bold proclamation for a man to make who himself had just been following his herd in the field. But boldness, even audacity, is often the best policy. The thundering proclamation of Saul brought an immense muster of people to him. A sufficient portion of them would set out with the king, hastening down the pa.s.ses to the Jordan valley, and having crossed the river, would bivouac for the night in some of the ravines that led up towards the city of Jabesh-Gilead.

Messengers had been previously pushed forward to announce to the people there the approach of the relieving force. Long before daybreak, Saul had divided his force into three, who were to approach the beleaguered city by different roads and surprise the Ammonites by break of day. The plan was successfully carried out. The a.s.sault on the Ammonite army was made in the morning watch, and continued till midday. It was now the turn for the Ammonites to fall under panic. Their a.s.sailants seem to have found them entirely unprepared. There is nothing with which the undisciplined ranks of an Eastern horde are less able to cope than an unexpected attack. The defeat was complete, and the slaughter must have been terrific; and "it came to pa.s.s that they which remained of them were scattered, so that two of them were not left together." The men of Jabesh-Gilead, who had expected to spend that night in humiliation and anguish, would be sure to spend it in a very tumult of joy, perhaps rather in a wild excitement than in the calm but intensely relieved condition of men of whom the sorrows of death had taken hold, but whom the Lord had delivered out of all their distresses.

It is no wonder though the people were delighted with their king. From first to last he had conducted himself admirably. He had not delayed an hour in taking the proper steps. Though wearied probably with his day's work among the herd, he set about the necessary arrangements with the utmost prompt.i.tude. It was a serious undertaking: first, to rouse to the necessary pitch a people who were more disposed to weep and wring their hands, than to keep their heads and devise a way of escape in the hour of danger; second, to gather a sufficient army to his standard; third, to march across the Jordan, attack the foe, confident and well equipped, and deliver the beleaguered city. But dangers and difficulties only roused Saul to higher exertions. And now, when in one short week he has completed an enterprise worthy to rank among the highest in the history of the nation, it is no wonder that the satisfaction of the people reaches an enthusiastic pitch. It would have been unaccountable had it been otherwise. And it is no wonder that their thoughts revert to the men who had stood in the way of his occupying the throne. Here is another proof that the opposition was more serious and more deadly than at first appears. These men were far from contemptible. Even now they might be a serious trouble to the nation. Would it not be good policy to get rid of them at once? Did they not deserve to die, and ought they not at once to be put to death? It is not likely that if this question had been mooted in the like circ.u.mstances in any of the neighbouring kingdoms, there would have been a moment's hesitation in answering it.

But Saul was full of a magnanimous spirit--nay, it seemed at the time a G.o.dly spirit. His mind was impressed with the fact that the deliverance of that day had come from G.o.d. And it was impressed at the same time with the grandeur and sublimity of the Divine power that had been brought into operation on behalf of Israel. Saul perceived a tremendous reality in the fact that "the Lord was their defence; the Holy One of Israel was their King." If Israel was encircled by such a garrison, if Israel's king was under such a Protector, what need he fear from a gang of miscreants like these children of Belial? Why dim the glory of the day by an act of needless ma.s.sacre? Let forbearance to these misguided villains be another proof of the respect the nation had to the G.o.d of Jacob, as the Defender of Israel and Israel's King, and the certainty of their trust that He would defend them. And so "Saul said, There shall not a man be put to death this day; for to-day the Lord hath wrought salvation in Israel."

O Saul, Saul, how well for thee it would have been hadst thou maintained this spirit! For then G.o.d would not have had to reject thee from being king, and to seek among the sheepfolds of Bethlehem a man after His own heart to be the leader of His people! And then thou wouldest have had no fear for the security of thy throne; thou wouldest not have hunted thy rival like a partridge on the mountains; and never, never wouldest thou have been tempted, in thy difficulties, to seek counsel from a woman with a familiar spirit, on the plea that G.o.d was departed from thee!

As we are thinking how well Saul has acted on this occasion, we perceive that an old friend has come on the scene who helps us materially to understand the situation. Yes, he is all the better of Samuel's guidance and prayers. The good old prophet has no jealousy of the man who took his place as head of the nation. But knowing well the fickleness of the people, he is anxious to turn the occasion to account for confirming their feelings and their aims. Seeing how the king has acknowledged G.o.d as the Author of the victory, he desires to strike while the iron is hot. "Come," he says, "let us go to Gilgal, and renew the kingdom there." Gilgal was the first place where the people had encamped under Joshua on crossing the Jordan. It was the place where the twelve stones taken from the empty bed of the river had been set up, as a testimony to the reality of the Divine presence in the midst of them.

In some aspects, one might have thought that Samuel would invite them to Ebenezer, where he had set up the stone of help, and that he would add another testimony to the record that hitherto the Lord had helped them.

But Gilgal was nearer to Jabesh-Gilead, and it was memorable for still higher traditions. To Gilgal accordingly they went, to renew the kingdom. "And there they made Saul king before the Lord in Gilgal, and there they sacrificed sacrifices of peace-offerings before the Lord, and there Saul and all the men of Israel rejoiced greatly."

The first election of Saul had been effected without any ceremonial, as if the people had been somewhat afraid to have a public coronation when it was obvious they had carried their point only by Divine sufferance, not by Divine command. But now, unequivocal testimony has been borne that, so long as Saul pays becoming regard to the heavenly King, the blessing and countenance of the Almighty will be his. Let him then be set apart with all due enthusiasm for his exalted office. Let his consecration take place in the most solemn circ.u.mstances--let it be "before the Lord in Gilgal;" let it be accompanied with those sacrifices of peace-offerings which shall indicate respect for G.o.d's appointed method of reconciliation; and let it be conducted with such devout regard to Him and to His law, that when it is over, the Divine blessing shall seem to fall on Saul in the old form of benediction, "The Lord bless thee and keep thee; the Lord make His face to shine on thee and be gracious to thee; the Lord lift up His countenance on thee and give thee peace." Let the impression be deepened that "the G.o.d of Israel is He that giveth strength and power unto His people." Saul himself will not be the worse for having these feelings confirmed, and it will be of the highest benefit to the people.

And thus, under Samuel's guidance, the kingdom was renewed. Thus did both Saul and the people give unto the Lord the glory due to His name.

And engaging in the ceremonial as they all did in this spirit, "both Saul and all the men of Israel rejoiced greatly." It was, perhaps, the happiest occasion in all the reign of Saul. What contributed the chief element of brightness to the occasion was--the sunshine of Heaven. G.o.d was there, smiling on His children. There were other elements too.

Samuel was there, happy that Saul had conquered, that he had established himself upon the throne, and, above all, that he had, in a right n.o.ble way, acknowledged G.o.d as the Author of the victory at Jabesh-Gilead.

Saul was there, reaping the reward of his humility, his forbearance, his courage, and his activity. The people were there, proud of their king, proud of his magnificent appearance, but prouder of the super-eminent qualities that had marked the commencement of his reign. Nor was the pleasure of any one marred by any ugly blot or unworthy deed throwing a gloom over the transaction.

For one moment, let us compare the joy of this company with the feelings of men revelling in the pleasures of sin and sensuality, or even of men storing a pile of gold, the result of some successful venture or the legacy of some deceased relative. How poor the quality of the one joy compared to that of the other! For what is there outside themselves that can make men so happy as the smile of G.o.d? Or what condition of the soul can be so full, so overflowing with healthy gladness, as when the heart is ordered in accordance with G.o.d's law, and men are really disposed and enabled to love the Lord their G.o.d with all their heart, and to love their neighbours as themselves?

Is there not something of heaven in this joy? Is it not joy unspeakable and full of glory?

One other question: Is it _yours_?

CHAPTER XVI.

_SAMUEL'S VINDICATION OF HIMSELF._

1 SAMUEL xii. 1-5.

It was a different audience that Samuel had to address at Gilgal from either that which came to him to Ramah to ask for a king, or that which a.s.sembled at Mizpeh to elect one. To both of these a.s.semblies he had solemnly conveyed his warning against the act of distrust in G.o.d implied in their wishing for a king at all, and against any disposition they might feel, when they got a king, to pay less attention than before to G.o.d's will and covenant. The present audience represented the army, undoubtedly a great mult.i.tude, that had gone forth with Saul to relieve Jabesh-Gilead, and that now came with Samuel to Gilgal to renew the kingdom. As the audience now seems to have been larger, so it very probably represented more fully the whole of the twelve tribes of Israel. This may explain to us why Samuel not only returned to the subject on which he had spoken so earnestly before, but enlarged on it at greater length, and appealed with more fulness to his own past life as giving weight to the counsels which he pressed upon them. Besides this, the recognition of Saul as king at Gilgal was more formal, more hearty, and more unanimous than at Mizpeh, and the inst.i.tution of royalty was now more an established and settled affair. No doubt, too, Samuel felt that, after the victory at Jabesh-Gilead, he had the people in a much more impressible condition than they had been in before; and while their minds were thus so open to impression, it was his duty to urge on them to the very uttermost the truths that bore on their most vital well-being.

The address of Samuel on this occasion bore on three things: 1 his own personal relations to them in the past (vers. 1-5); 2 the mode of G.o.d's dealing with their fathers, and its bearing on the step now taken (vers.

6-12); and 3 the way in which G.o.d's judgments might be averted and His favour and friendship secured to the nation in all time coming (vers.

13-25).

1. The reason why Samuel makes such explicit reference to his past life and such a strong appeal to the people as to its blameless character is, that he may establish a powerful claim for the favourable consideration of the advice which he is about to give them. The value of an advice no doubt depends simply on its own intrinsic excellence, but the _effect_ of an advice depends partly on other things; it depends, to a great extent, on the disposition of people to think favourably of the person by whom the advice is given. If you have reason to suspect an adviser of a selfish purpose, if you know him to be a man who can plausibly represent that the course which he urges will be a great benefit to you, while in reality he has no real regard for any interest but his own, then, let him argue as he pleases, you do not allow yourselves to be moved by anything he may say. But if you have good cause to know that he is a disinterested man, if he has never shown himself to be selfish, but uniformly devoted to the interests of others, and especially of yourselves, you feel that what such a man urges comes home to you with extraordinary weight. Now, the great object of Samuel in his reference to his past life was to bring the weight of this consideration to bear in favour of the advice he was to give to the people. For he could appeal to them with the greatest confidence as to his absolute disinterestedness. He could show that, with ever so many opportunities of acting a selfish part, no man could accuse him of having ever been guilty of crooked conduct in all his relations to the people. He could establish from their own mouths the position that he was as thoroughly devoted to the interests of the nation as any man could be. And therefore he called on them to give their most favourable and their most earnest attention to the advice which he was about to press on them, the more so that he was most profoundly convinced that the very existence of the nation in days to come depended on its being complied with.

The first consideration he urged was, that he had listened to their voice in making them a king. He had not obstructed nor baulked them in their strong feeling, though he might reasonably enough have done so. He had felt the proposal keenly as a reflection on himself, but he had waived that objection and gone on. He had regarded it as a slur on the Almighty, but the Almighty Himself had been pleased to forgive it, and he had transacted with Him on their behalf in the same way as before.

Nothing that he had done in this matter could have an unfriendly aspect put on it. He had made the best of an objectionable proposal; and now they had not only got their wish, but along with it, objectionable though it was, a measure of the sanction of G.o.d. "And now, behold, the king walketh before you."

In the next place, Samuel adverts to his age. "I am old and grey-headed; and, behold, my sons are with you, and I have walked before you from my childhood unto this day." You have had abundant opportunities to know me, and my manner of life. You know how I began, and you know how I have gone on, till now the circle of my years is nearly completed; a new generation has grown up; my sons are your contemporaries; I am old and grey-headed. You know how my childhood was spent in G.o.d's house in Shiloh, how G.o.d called me to be His prophet, and how I have gone on in that exalted office, trying ever to be faithful to Him that called me.

What Samuel delicately points to here is the uniformity of his life. He had not begun on one line, then changed to another. He had not seesawed nor zigzagged, one thing at one time, another at another; but from infancy to grey hairs he had kept steadfastly to the same course, he had ever served the same Master. Such steadiness and uniformity throughout a long life genders a wonderful weight of character. The man that has borne an honoured name through all the changes and temptations of life, through youth and middle age, and even to h.o.a.r hairs, that has served all that time under the same banner and never brought discredit on it, has earned a t.i.tle to no ordinary esteem. It is this that forms the true glory of old age. Men instinctively pay honour to the h.o.a.ry head when it represents a career of uniform and consistent integrity; and Christian men honour it all the more when it represents a lifetime of Christian activity and self-denial. Examine the ground of this reverence, and you will find it to be this: such a mature and consistent character could never have been attained but for many a struggle, in early life, of duty against inclination, and many a victory of the higher principle over the lower, till at length the habit of well-doing was so established, that further struggles were hardly ever needed. Men think of him as one who has silently but steadily yielded up the baser desires of his nature all through his life to give effect to the higher and the n.o.bler. They think of him as one who has sought all through life to give that honour to the will of G.o.d in which possibly they have felt themselves sadly deficient, and to encourage among their fellow-men, at much cost of self-denial, those ways of life which inflict no damage on our nature and bring a serene peace and satisfaction. Of such a mode of life, Samuel was an admirable representative. Men of that stamp are the true n.o.bles of a community. Loyal to G.o.d and faithful to man; denying themselves and labouring to diffuse the spirit of all true happiness and prosperity; visiting the fatherless and the widows in their affliction, and keeping themselves unspotted by the world--happy the community whose quiver is full of them! Happy the Church, happy the country, that abounds in such worthies!--men, as Thomas Carlyle said of his peasant Christian father, of whom one should be prouder in one's pedigree than of dukes or kings, for what is the glory of mere rank or accidental station compared to the glory of G.o.dlike qualities, and of a character which reflects the image of G.o.d Himself?

The third point to which Samuel adverts is his freedom from all acts of unjust exaction or oppression, and from all those corrupt practices in the administration of justice which were so common in Eastern countries.

"Behold, here I am; witness against me before the Lord and before His anointed; whose ox have I taken? or whose a.s.s have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it to you." It was no small matter to be able to make this challenge, which is as fearless in tone as it is comprehensive in range, in the very midst of such a sea of corruption as the neighbouring kingdoms of the East presented. It would seem as if, down to this day, the people in most of these despotic countries had never known any other _regime_ but one of unjust exaction and oppression. We have seen, in an earlier chapter of this book, how shamefully the very priests abused the privilege of their sacred office to appropriate to themselves the offerings of G.o.d. In the days of our Lord and John the Baptist, what was it that rendered "the publicans" so odious but that their exactions went beyond the limits of justice and decency alike? Even to this day, the same system prevails as corrupt as ever. I have heard from an excellent American missionary a tale of a court of justice that came within his experience, even at a conspicuous place like Beirut, that shows that without bribery it is hardly possible to get a decision on the proper side. A claim had been made to a piece of land which he had purchased for his mission, and as he refused to pay what on the very face of it was obviously unjust, he was summoned before the magistrate. The delays that took place in dealing with the case were alike needless and vexatious, but the explanation came in a message from the authorities, slily conveyed to him, that the wheels of justice would move much faster if they were duly oiled with a little American gold. To such a proposal he would not listen for a moment, and it was only by threatening an exposure before the higher powers that the decision was at last given where really there was not the shadow of a claim against him. From the same source I got an ill.u.s.tration of the exactions that are made to this day in the payment of taxes. The law provides that of the produce of the land one tenth shall belong to the Government for the public service.

There is an officer whose duty it is to examine the produce of every farm, and carry off the share that the Government are ent.i.tled to. The farmer is not allowed to do anything with his produce till this officer has obtained the Government share. After harvest the farmers of a district will send word to the officer that their produce is ready, and invite him to come and take his tenth. The officer will return word that he is very busy, and will not be able to come for a month. The delay of a month would entail incalculable loss and inconvenience on the farmers.

They know the situation well; and they send a deputation of their number to say that if he will only come at once, they are willing to give him two tenths instead of one, the second tenth being for his own use. But this too they are a.s.sured that he cannot do. And there is nothing for them but to remain with him higgling and bargaining, till at last perhaps, in utter despair, they promise him a proportion which will leave no more than the half available for themselves.

And these are not exceptional instances--they are the common experiences of Eastern countries, at least in the Turkish empire. When such dishonest practices prevail on every side, it often happens that even good men are carried away with them, and seem to imagine that, being universal, it is necessary for them to fall in with them too. It was a rare thing that Samuel was able to do to look round on that vast a.s.sembly and demand whether one act of that kind had ever been committed by him, whether he had ever deviated even an hairbreadth from the rule of strict integrity and absolute honesty in all his dealings with them. Observe that Samuel was not like one of many, banded together to be true and upright, and supporting each other by mutual example and encouragement in that course. As far as appears, he was alone, like the seraph Abdiel, "faithful found among the faithless, faithful only he."

What a regard he must have had for the law and authority of G.o.d! How rigidly he must have trained himself in public as in private life to make the will of G.o.d the one rule of his actions! What was it to him that slight peccadilloes would be thought nothing of by the public? What was it to him that men would have counted it only natural that of the money that pa.s.sed through his hands a little should stick to his fingers, provided he was faithful in the main? What was it to him that this good man and that good man were in the way of doing it, so that, after all, he would be no worse than they? All such considerations would have been absolutely tossed aside. "Get thee behind me, Satan," would have been his answer to all such proposals. Unbending integrity, absolute honesty, unswerving truth, was his rule on every occasion. "How can I do this wickedness," would have been his question--"How can I do this great wickedness, _and sin against G.o.d_?"

Is there nothing here for us to ponder in these days of intense compet.i.tion in business and questionable methods of securing gain?

Surely the rule of unbending integrity, absolute honesty, and unswerving truth is as binding on the Christian merchant as it was on the Hebrew judge. Is the Christian merchant ent.i.tled to make use of the plea of general corruption around him in business any more than Samuel was?

Some say, How else are we to make a living? We answer, No man is ent.i.tled even to make a living on terms which shut him out from using the Lord's Prayer,--from saying, "Give us this day our daily bread." Who would dare to say that bread obtained by dishonesty or deceit is G.o.d-given bread? Who could ask G.o.d to bless any enterprise or transaction which had not truth and honesty for its foundation? Better let bread perish than get it by unlawful means. For "man doth not live by bread alone, but by every word that proceedeth out of the mouth of G.o.d." "The blessing of the Lord, it maketh rich, and He addeth no sorrow with it." Instead of Christian men accepting the questionable ways of the world for pushing business, let them stand out as those who never can demean themselves by anything so unprincipled. No doubt Samuel was a poor man, though he might have been rich had he followed the example of heathen rulers. But who does not honour him in his poverty, with his incorruptible integrity and most scrupulous truthfulness, as no man would or could have honoured him had he acc.u.mulated the wealth of a Cardinal Wolsey and lived in splendour rivalling royalty itself? After all, it is the true rule, "Seek first the kingdom of G.o.d and His righteousness; and all these things shall be added unto you."

But ere we pa.s.s from the contemplation of Samuel's character, it is right that we should very specially take note of the root of this remarkable integrity and truthfulness of his toward men. For we live in times when it is often alleged that religion and morality have no vital connection with each other, and that there may be found an "independent morality" altogether separate from religious profession. Let it be granted that this divorce from morality may be true of religions of an external character, where Divine service is supposed to consist of ritual observances and bodily att.i.tudes and attendances, performed in strict accordance with a very rigid rule. Wherever such performances are looked on as the end of religion, they may be utterly dissociated from morality, and one may be, at one and the same time, strictly religious and glaringly immoral. Nay, further, where religion is held to be in the main the acceptance of a system of doctrine, where the reception of the doctrines of grace is regarded as the distinguishing mark of the Christian, and fidelity to these doctrines the most important duty of discipleship, you may again have a religion dissociated from moral life.

You may find men who glory in the doctrine of justification by faith and look with infinite pity on those who are vainly seeking to be accepted by their works, and who deem themselves very safe from punishment because of the doctrine they hold, but who have no right sense of the intrinsic evil of sin, and who are neither honest, nor truthful, nor worthy of trust in the common relations of life. But wherever religion is spiritual and penetrating, wherever sin is seen in its true character, wherever men feel the curse and pollution of sin in their hearts and lives, another spirit rules. The great desire now is to be delivered from sin, not merely in its punishment, but in its pollution and power. The end of religion is to establish a gracious relation through Jesus Christ between the sinner and G.o.d, whereby not only shall G.o.d's favour be restored, but the soul shall be renewed after G.o.d's image, and the rule of life shall be to do all in the name of the Lord Jesus. Now we say, You cannot have such a religion without moral reformation. And, on the other hand, you cannot rely on moral reformation being accomplished without a religion like this. But alas!

the love of sinful things is very deeply grained in the fallen nature of man.

G.o.dlessness and selfishness are frightfully powerful in unregenerate hearts. The will of G.o.d is a terrible rule of life to the natural man--a rule against which he rebels as unreasonable, impracticable, terrible.

How then are men brought to pay supreme and constant regard to that will? How was Samuel brought to do this, and how are men led to do it now? In both cases, it is through the influence of gracious, Divine love. Samuel was a member of a nation that G.o.d had chosen as His own, that G.o.d had redeemed from bondage, that G.o.d dwelt among, protected, restored, guided, and blessed beyond all example. The heart of Samuel was moved by G.o.d's goodness to the nation. More than that, Samuel personally had been the object of G.o.d's redeeming love; and though the hundred-and-third Psalm was not yet written, he could doubtless say, "Bless the Lord, O my soul, and all that is within me, bless His holy name. Who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with loving-kindness and tender mercies, who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's." It is the same gracious Divine action, the same experience of redeeming grace and mercy, that under the Christian dispensation draws men's hearts to the will of G.o.d; only a new light has been thrown on these Divine qualities by the Cross of Christ. The forgiving grace and love of G.o.d have been placed in a new setting, and when it is felt that G.o.d spared not His own Son, but delivered Him up for us all, a new sense of His infinite kindness takes possession of the soul. Little truly does any one know of religion, in the true sense of the term, who has not got this view of G.o.d in Christ, and has not felt his obligations to the Son of G.o.d, who loved him and gave Himself for him. And when this experience comes to be known, it becomes the delight of the soul to do the will of G.o.d. "For the grace of G.o.d that bringeth salvation hath appeared unto all men, teaching us that, denying unG.o.dliness and worldly l.u.s.ts, we should live soberly, righteously, and G.o.dly in this present world; looking for that blessed hope and the glorious appearing of the great G.o.d and our Saviour Jesus Christ, who gave Himself for us that He might redeem us from all iniquity, and purify to Himself a peculiar people, zealous of good works."

CHAPTER XVII.

_SAMUEL'S DEALINGS WITH THE PEOPLE._

1 SAMUEL xii. 6-25.

2. Having vindicated himself (in the first five verses of this chapter), Samuel now proceeds to his second point, and takes the people in hand.

But before proceeding to close quarters with them, he gives a brief review of the history of the nation, in order to bring out the precise relation in which they stood to G.o.d, and the duty resulting from that relation (vers. 6-12).

First, he brings out the fundamental fact of their history. Its grand feature was this: "It is the Lord who advanced Moses and Aaron, and brought your fathers up out of the land of Egypt." The fact was as indisputable as it was glorious. How would Moses ever have been induced to undertake the task of deliverance from Egypt if the Lord had not sent him? Was he not most unwilling to leave the wilderness and return to Egypt? What could Aaron have done for them if the Lord had not guided and anointed him? How could the people have found an excuse for leaving Egypt even for a day if G.o.d had not required them? How could Pharaoh have been induced to let them go, when even the first nine plagues only hardened his heart, or how could they have escaped from him and his army, had the Lord not divided the sea that His ransomed might pa.s.s over? The fact could not be disputed--their existence as a people and their settlement in Canaan were due to the special mercy of the Lord. If ever a nation owed everything to the power above, Israel owed everything to Jehovah. No distinction could even approach this in its singular glory.

And yet there was a want of cordiality on the part of the people in acknowledging it. They were partly at least blind to its surpa.s.sing l.u.s.tre. The truth is, they did not like all the duties and responsibility which it involved. It is the highest honour of a son to have a G.o.dly father, upright, earnest, consistent in serving G.o.d. Yet many a son does not realise this, and sometimes in his secret heart he wishes that his father were just a little more like the men of the world. It is the brightest chapter in the history of a nation that records its struggles for G.o.d's honour and man's liberty; yet there are many who have no regard for these struggles, but denounce their champions as ruffians and fanatics. Close connection with G.o.d is not, in the eyes of the world, the glorious thing that it is in reality. How strange that this should be so! "O righteous Father," exclaimed Christ in His intercessory prayer, "the world hath not known Thee." He was distressed at the world's blindness to the excellence of G.o.d. "How strange it is," Richard Baxter says in substance somewhere, "that men can see beauty in so many things--in the flowers, in the sky, in the sun--and yet be blind to the highest beauty of all, the fountain and essence of all beauty, the beauty of the Lord!" Never rest, my friends, so long as this is true of you. Is not the very fact that to you G.o.d, even when revealed in Jesus Christ, may be like a root out of a dry ground, having no form or comeliness or any beauty wherefore you should desire Him--is not that, if it be a fact, alike alarming and appalling?

Make it your prayer that He who commanded the light to shine out of darkness would shine in your heart, to give the light of the knowledge of the glory of G.o.d in the face of Jesus Christ.