Exegetical and Hermeneutical Commentary of 1 Chronicles 10:1
Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
There are several variations between the text given here and the text of 1 Sam., which are noticed as they occur in the following notes.
1. in mount Gilboa ] In the campaign of Gilboa the Philistines shewed new and skilful strategy. Instead of at once marching eastward up the ravines which lead into Judah and Benjamin in which there was no room for their chariots (2Sa 1:6) to manuvre they first marched northward along the sea-coast and then turned eastward just before reaching Mount Carmel. This movement brought them into the great fertile plain watered by the Kishon, ground over which chariots could act with decisive effect. At the N.E. end of the plain rose the heights of Gilboa. When Saul and his Benjamites advanced to meet the Philistines, the latter succeeded in interposing themselves between the Israelite army and its base in Benjamin an easy achievement for an enemy who by his chariots possessed a high degree of mobility. Saul was therefore driven to take up his position on the north side of the plain on Mount Gilboa, where he was attacked by the Philistines, probably from the S.W., on which side the slopes of the mountain are comparatively gentle. The Israelites cut off from their homes, outmarched, outgeneralled, and probably outnumbered, were speedily routed. The battle of Gilboa was won like Hastings by cavalry (chariots) and archers (1Ch 10:3) against infantry, which was obliged to stand on the defensive, under pain of being cut to pieces if it ventured to attack.
Fuente: The Cambridge Bible for Schools and Colleges
The present chapter contains two facts not found in 1Sa 31:1-13 – the fastening of Sauls head in the temple of Dagon 1Ch 10:10, and the burial of his bones, and those of his sons, under an oak 1Ch 10:12. Otherwise the narrative differs from 1Sa 31:1-13 only by being abbreviated (see especially 1Ch 10:6-7, 1Ch 10:11-12), and by having some moral reflections attached to it 1Ch 10:13-14.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER X
A fatal battle between the Israelites and Philistines in
Gilboa, in which Saul is mortally wounded, and has three sons
slain, 1-6.
The Israelites being totally routed, the Philistines, coming to
strip the dead, find Saul and has three sons among the slain;
they cut off Saul’s head, and send it and his armour about the
country to the idol temples; and then fix them up in the house
of Dagon, 7-10.
The men of Jabesh-gilead come by night, and take away the
bodies of Saul and has three sons, and bury them in Jabesh,
11, 12.
The reason of Saul’s tragical death; the kingdom is transferred
to David, 13, 14.
NOTES ON CHAP. X
Verse 1. Now the Philistines fought against Israel] The reader will find the same history in almost the same words, in 1Sa 31:1-13, to the notes on which he is referred for every thing important in this.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of this and the following verses till 1Ch 10:13, see my notes on 1Sa 31, where we have the same thing expressed almost in thee same words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Now the Philistines foughtagainst IsraelThe details of this chapter have no relation tothe preceding genealogies and seem to be inserted solely to introducethe narrative of David’s elevation to the throne of the wholekingdom. The parallel between the books of Samuel and Chroniclescommences with this chapter, which relates the issue of the fatalbattle of Gilboa almost in the very same words as 1Sa31:1-13.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[See comments on 1Sa 31:1]
Fuente: John Gill’s Exposition of the Entire Bible
In 1 Sam this narrative forms the conclusion of Saul’s last war with the Philistines. The battle was fought on the plain of Jezreel; and when the Israelites were compelled to retire, they fell back upon Mount Gilboa, but were hard pressed by the Philistines, so that many fell upon the mountain. The Philistines pressed furiously after Saul and his sons, and slew the latter (as to Saul’s sons, see on 1Ch 8:33); and when the archers came upon Saul he trembled before them ( from ), and ordered his armour-bearer to thrust him through. Between and the superfluous is introduced in Samuel, and in the last clause is omitted; and instead of we have the unusual form (cf. 2Ch 35:23). In Saul’s request to his armour-bearer that he would thrust him through with the sword, (1Sa 31:4) is omitted in the phrase which gives the reason for his request; and Bertheau thinks it did not originally stand in the text, and has been repeated merely by an oversight, since the only motive for the command, “Draw thy sword, and thrust me through therewith,” was that the Philistines might not insult Saul when alive, and consequently the words, “that they may not thrust me through,” cannot express the reason. But that is scarcely a conclusive reason for this belief; for although the Philistines might seek out Saul after he had been slain by his armour-bearer, and dishonour his dead body, yet the anxiety lest they should seek out his corpse to wreak their vengeance upon it could not press so heavily upon him as the fear that they would take vengeance upon him if he fell alive into their hands. It is therefore a more probable supposition that the author of the Chronicle has omitted the word only as not being necessary to the sense of the passage, just as is omitted at the end of 1Ch 10:5. In 1Ch 10:6 we have instead of the of Samuel, and in 1Ch 10:7 is omitted after the words (Samuel). From this Bertheau concludes that the author of the Chronicle has designedly avoided speaking of the men of Saul’s army or of the Israelites who took part in the battle, because it was not his purpose to describe the whole course of the conflict, but only to narrate the death of Saul and of his sons, in order to point out how the supreme power came to David. Thenius, on the contrary, deduces the variation between the sixth verse of the Chronicles and the corresponding verse in Samuel from “a text which had become illegible.” Both are incorrect; for are not all the men of war who went with him into the battle (Then.), or all the Israelites who took part in the battle (Berth.), but only all those who were about the king, i.e., the whole of the king’s attendants who had followed him to the war. is only another expression for , in which the is included. The author of the Chronicle has merely abridged the account, confining himself to a statement of the main points, and has consequently both omitted in 1Ch 10:7, because he had already spoken of the flight of the warriors of Israel in 1Ch 10:1, and it was here sufficient to mention only the flight and death of Saul and of his sons, and has also shortened the more exact statement as to the inhabitants of that district, “those on the other side of the valley and on the other side of Jordan” (Samuel), into . In this abridgement also Thenius scents a “defective text.” As the inhabitants of the district around Gilboa abandoned their cities, they were taken possession of by the Philistines.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Death of Saul. | B. C. 1400. |
1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. 2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. 3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. 4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. 5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died. 6 So Saul died, and his three sons, and all his house died together. 7 And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.
This account of Saul’s death is the same with that which we had, 1 Sam. xxxi. 1, c. We need not repeat the exposition of it. Only let us observe, 1. Princes sin and the people suffer for it. It was a bad time with Israel when they fled before the Philistines and fell down slain (<i>v. 1), when they quitted their cities, and the Philistines came and dwelt in them, v. 7. We do not find that they were at this time guilty of idolatry, as they had been before, in the days of the judges, and were afterwards, in the days of the kings. Samuel had reformed them, and they were reformed: and yet they are thus given to the spoil and to the robbers. No doubt there was enough in them to deserve this judgment; but that which divine Justice had chiefly an eye to was the sin of Saul. Note, Princes and great men should in a special manner take heed of provoking God’s wrath; for, if they kindle that fire, they know not how many may be consumed by it for their sakes. 2. Parents sin and the children suffer for it. When the measure of Saul’s iniquity was full, and his day came to fall (which David foresaw, 1 Sam. xxvi. 10), he not only descended into battle and perished himself, but his sons (all but Ishbosheth) perished with him, and Jonathan among the rest, that gracious, generous man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children, and they fell as parts of the condemned father. Note, Those that love their seed must leave their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone. 3. Sinners sin and at length suffer for it themselves, though they be long reprieved; for, although sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such as, in various particulars, answered to his sin. (1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers. (2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to draw his sword and thrust him through. (3.) He had disobeyed the command of God in not destroying the Amalekites, and his armour-bearer disobeys him in not destroying him. (4.) He that was the murderer of the priests is justly left to himself to be his own murderer; and his family is cut off who cut off the city of the priests. See, and say, The Lord is righteous.
Fuente: Matthew Henry’s Whole Bible Commentary
see note on: 1Sa 31:1
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] The genealogical introduction now closed. Narrative in twenty chapters describes the reign of David. The first 12 verses in this chapter a second edition of 1 Samuel 31, with variations in diction and in facts, partly from brevity and an interval of five or six centuries.
1Ch. 10:1-7.The death of Saul. Gilboa on which Gideon triumphed (Jdg. 7:1-8). Followed. Hebrew implies that Saul was special object of pursuit. 1Ch. 10:2. Sons of S., without article: four altogether (cf. 1Ch. 9:39). 1Ch. 10:3. Wounded, not dangerously, perhaps. Some read he trembled before the archers, who hit, literally found, reached him in pursuing. 1Ch. 10:4. Abuse me, mock me. Afraid out of respect for loyalty and in the same peril. 1Ch. 10:6. House, not whole family or all his sons, for Ishbosheth survived and succeeded him in portion of kingdom (2Sa. 2:8-16; 2Sa. 3:6-15); but all his household, or body of attendants in war.
1Ch. 10:8-12.Treatment of remains. House of Ashtaroth (1Sa. 31:10). Customary to deposit spoils of war in heathen temples. 1Ch. 10:10. Head, skull. Dagon (1Sa. 5:2). This temple destroyed in time of Maccabees (1Ma. 10:82-85). The headless corpse fixed to the wall of Beth-shan (1Sa. 31:10). 1Ch. 10:11. Jab-gil. moved by gratitude for former help (1Sa. 11:1-3). Buried the bones (after burning of the bodies, 1Sa. 31:12) under oak or terebinth, the tree or tamarisk in Samuel. The word in both places generic, different names from one root, refer to large variety of oaks [cf. Dr. Thom., The Ld. and Bk., pp. 243, 244].
1Ch. 10:13-14.Moral of Sauls death. Transgression in sparing king of Amalckites (1Sa. 10:8; 1Sa. 13:15); and in consulting a familiar spirit (1 Samuel 28). 1Ch. 10:14. Inquired in form, not in right spirit. Impatient consultation considered by the writer as so inquiry at all.
HOMILETICS
THE HEIGHTS OF GILBOA.1Ch. 10:1-6
Mount Gilboa a noted place in the lot of Issachar, flanked by the Little Hermon ridge on north-east, and by Gilboa on south-east; a mountain range of ten miles long, about 600 feet high, and mentioned only in the melancholy connection of this history.
I. The important battle. Philistines an old and inveterate enemy, more numerous, perhaps better led and better posted, began attack. Some think Saul had gone to consult the witch and left the camp. Israel ever exposed to a watchful foe. Christian life a conflict. When thrown off our guard and God forgotten, we are easily surrounded and overcome.
II. The disgraceful flight. Best of troops put into disorder. The people of God chased by the enemy, and multitudes slain! How different from yore, when one put a thousand to flight! But when a people walk contrary to God, He will send a faintness into their hearts, and the sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword; and they shall fall when none pursueth (Lev. 26:23-36).
III. The pride of Israel slain. Sad scenes on Gilboas top! The chosen of God and the hero of Israel wounded by archers and falling upon his own sword! The kings sons, the bodyguard and the pride of his army, perish with him. How are the mighty fallen! Learn that one sinner not only destroyeth much good, but entails much suffering.
1. Upon his own kindred. Parents sin, and children suffer. Princes disobey, and their heirs are cut off.
2. In society at large. Not only the family, but the subjects of Saul suffered. How many homes, how many nations have been thrown into sorrow and deprived of their glory through sinful leaders! Achan perished not alone in his iniquity. If ye shall still do wickedly, ye shall be consumed, both ye and your king.
THE DEATH OF SAUL.1Ch. 10:3-7; 1Ch. 10:13-14
The life and conduct of Saul full of incident, dramatic effect, and solemn warning. Learn
I. That a splendid beginning may have an awful ending. Saul loved and elevated, called from obscurity to the service of his country; had gifts of body and mind; but opportunities lost, calling unfulfilled, and life a failure! The chosen of the Lord died a self-murderer! All is well that ends well.
II. That divine judgments overtake mens sins. The Lord slew him. He had disobeyed law, defied the authority of Samuel; persisted in his self-will, and became the proud controller of his own life. Frightful to die in rebellion, to rush unbidden into Gods presence, and become a monument of judgment! From Scripture, history, and moral law we learn that God overthroweth the wicked for their wickedness.
III. That in national calamities the godly suffer with the ungodly. The sons, the family, and the dynasty of Saul suffered through his guilt. Sin is personal, but its consequences extensive and self-propagating. The innocent involved by the guilty. A fathers conduct ruins the children; a monarchs government destroys the nation. If by the arrangements of society and by the law of influence we entail good or evil, let the ungodly beware and the righteous be faithful, for none of us liveth to himself.
SCENES IN THE CAPITAL OF GATH.1Ch. 10:7-10
I. Tidings of the deaths of the royal family. When day after battle dawned, the Philistines found dead bodies of father and three sons. Tidings told in capital of Gath and published in the streets of Ashkelon.
II. Welcome to the victorious army. Daughters of accursed race rejoiced and welcomed back their victorious army. Retribution had come for the fall of their champion leader.
III. Trophies suspended in the temple of the gods. This customary. As head and sword of Goliath were carried off to the sanctuary, so head of Saul cut off and fastened to the temple of Dagon at Ashdod, and his armsthe spear on which he had so often rested, the sword and the famous bow of Jonathanwere sent round in festive processions to the Philistine cities, and finally deposited in the temple of Ashtaroth, in the Canaanitish city of Bethshan, hard by the fatal field. On the walls of the same city, overhanging the public place in front of the gates, were hung the stripped and dismembered corpses. A lasting memorial of Israels ignominious defeat and subjugation.
THE DEVOTED CITY.1Ch. 10:11-12
I. The patriotism of the city. In general defection trans-Jordanic towns loyal to the fallen house. Jabesh-gilead specially devoted. Concerned for the land defiled by exposure of dead bodies, and for the crown of Israel profaned by uncircumcised.
II. The zeal of the city. Enthusiasm contagious. Seen
1. In arming the people. All the valiant men arose.
2. In a successful raid. A long journey, a distance of about twelve miles; dangerous in the night, and by a narrow upland passage; guard surprised and bodies rescued.
III. The gratitude of the city. All this in remembrance of services rendered by Saul against their enemies (1Sa. 11:1-13). Gratitude expressed
1. In solemn funeral rites; and
2. In fasting and sorrow. Rare to show gratitude to a fallen foe. This act commended by David (2Sa. 2:5), and mentioned by Josephus (Antiq. vi. 6, ch. xiv., sect 8). Cherish the memory of past help; repay when opportunity comes, for come it will. You shall reap what you sow, a reward from God and man. The Lord show kindness and truth unto you; and I also will requite you this kindness, because ye have done this thing (2Sa. 2:6).
SAULS TRANSGRESSION.1Ch. 10:14
I. He was a disobedient king. Gods command definite: Slay man and woman. Sauls conduct was partial, he spared Agag the king, and kept best of cattle (1Sa. 16:1). Men never prosper who violate Gods commands. Sooner or later punishment overtakes them. Adam, Balaam, Jonah.
II. He was an untruthful king. I have performed the commandment of the Lord. Saul had a bad heart and a false tongue. He coveted Agars wealth and Samuels blessing. The bleeting of sheep convicted the lying king. God will expose the untruthful. Abraham, Ananias, &c.
III. He was a hypocritical king. The people spared the fattest of the sheep and the oxen to sacrifice to the Lord. When convicted of sin he blamed the people, but attributes their sin to a sacred motive. Hypocrisy adorns herself in the most attractive attire. One sin opens the gates for another. Disobedience leads to falsehood; falsehood to hypocrisy; hypocrisy to ruin. Bad men disqualify themselves for exalted positions. When kings refuse to obey God, he will cut them off. When great men fail, God appoints their successors. God can raise up men for the most arduous duties [J. T. Woodhouse].
THE LOST KINGDOM.1Ch. 10:14
I. Lost through sin. Disobedience, obstinate pride, and self-will.
II. Transferred by divine appointment. He turned the kingdom unto David, the son of Jesse. God overturns one and raises up another. Royalty no shelter against judgments, power no defence against heaven. Thy kingdom shall not continue. A proud man, elated by talent and success; a boasting church, a people glorying in wealth or wisdom, in anything but Christ, may soon be abased. God brings down the mighty from their seats and exalts the humble, to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 10:1-7. Battle against Saul, who was
1. Abandoned to despair. Sore afraid, 1Ch. 10:4, i.e., he trembled, was frightened at archers. After scene of Endor might well fear.
2. Failed in resources. No prophet, no divine guidance, sorely wounded and unable to defend himself. A fearful thing to fall into the hands of the living God.
1Ch. 10:2. Jonathan. That peerless prince, the glory of chivalry, that lumen et columen of his country. He dieth among the rest, and hath his share as deep as any other in that common calamity; so true is that of Solomon, There is one event to the righteous and to the wicked (Ecc. 9:1-2); but God maketh them to differ (Mal. 3:18), as the harvest-man cutteth down the good corn and the weeds together, but for a different purpose [Trapp].
1Ch. 10:4. Abuse me, i.e., my body, whereof he took more care than for his precious soul. A common fault. His body was abused nevertheless [Trapp].
1Ch. 10:5. Fell likewise. Evil examples, especially of the great, never escaped imitation: the armour-bearer of Saul follows his master, and dares do that to himself which to his king he durst not [Bp. Hall]. Fell by Sauls evil example, and perhaps in love to him, as loth to outlive him whom he had held the joy of his heart, the breath of his nostrils. He had done better if he had died by the hand of the enemy, in his masters defence [Trapp].
1Ch. 10:4. Suicide as illustrated by the case of Saul. I. Causes;
1. Not merely accumulated misfortunes, but long-continued wrongdoing;
2. Cowardly fear of suffering (1Ch. 10:3), even in a man formerly brave;
3. Caring more for disgrace than for sin;
4. Abandonment of trust in God as to this life and the future life. II. Effects:
1. Others led by the example into the same folly and sin (1Ch. 10:5);
2. Personal dishonour not really prevented (1Ch. 10:4; 1Ch. 10:9-10);
3. A crowning and lasting reproach to the mans memory [Lange].
1Ch. 10:11-12. Exploit of men of Jabesh-gilead.
1. It was a brave deed;
2. A patriotic deed;
3. A grateful deed (ch. 11);
4. But the bravery, patriotism, and gratitude had been better shown before Sauls death by helping him (which they do not appear to have done). Honours after death make poor amends for neglect and unfaithfulness during life;
5. And care of the poor remains could avail little for the mans reputation in this world, and nothing for his repose in eternity [Lange].
1Ch. 10:13. A familiar spirit. He turned aside (1Sa. 12:20), indicating not only external defection in non-fulfilment of the word, but internal, a falling away in fellowship and walk with God, was not subject to Gods will and word. Learn
1. The possibility that a man may fall from spiritual communion with the divine and invisible. God is departed from me and answereth me no more, neither by prophets nor by dreams.
2. The rapidity with which a man may fall from the highest eminence. Because thou obeyedst not, therefore hath the Lord done this thing.
3. The certainty that one day the impenitent will want their old teachers. Bring me up Samuel [City Temple, vol. i.].
ILLUSTRATIONS TO CHAPTER 10
1Ch. 10:6. Saul died. There is not in sacred history, or in any other, a character more melancholy to contemplate than that of Saul. Naturally humble and modest, though of strong passions, he might have adorned a private station. In circumstances which did not expose him to temptation, he would probably have acted virtuously. But his natural rashness was controlled neither by a powerful understanding nor a scrupulous conscience, and the obligations of duty and the ties of gratitude, always felt by him too slightly, were totally disregarded when ambition, envy, and jealousy had taken possession of his mind. The diabolical nature of these passions is seen, with frightful distinctness, in Saul, whom their indulgence transformed into an unnatural monster, who constantly exhibited the moral infatuation so common among those who have abandoned themselves to sin, of thinking that the punishment of one crime may be escaped by the perpetration of another. In him also is seen the moral anomaly or contradiction which would be incredible did we not often witness it, of an individual pursuing habitually a course which his better nature pronounces not only flagitious, but insane (1Sa. 24:16-22). Saul knew that the person should be king whom he persisted in seeking to destroy, and so accelerated his own ruin [Kitto].
1Ch. 10:14. Turned. Because of unrighteous dealings, the kingdom is turned from one people to another (Sir. 10:8).
Kings then at last have but the lot of all,
By their own conduct they must stand or fall [Cowper].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
II. THE HISTORY OF KING DAVID (1Ch. 10:1 to 1Ch. 29:30)
1. THE OVERTHROW OF SAUL (1Ch. 10:1-14)
TEXT
1Ch. 10:1. Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in Mount Gilboa. 2. And the Philistines followed hard after Saul and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. 3. And the battle went sore against Saul, and the archers overtook him, and he was distressed by reason of the archers. 4. Then said Saul unto his armorbearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come and abuse me. But his armorbearer would not; for he was sore afraid. Therefore Saul took his sword and fell upon it. 5. And when his armorbearer saw that Saul was dead, he likewise fell upon his sword, and died. 6. So Saul died, and his three sons; and all his house died together. 7. And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, they forsook their cities, and fled; and the Philistines came and dwelt in them. 8. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in Mount Gilboa. 9. And they stripped him, and took his head, and his armor, and sent into the land of the Philistines round about, to carry the tidings unto their idols, and to the people. 10. And they put his armor in the house of their gods, and fastened his head in the house of Dagon. 11. And when all Jabesh-gilead heard all that the Philistines had done to Saul, 12. all the valiant men arose, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days, 13. So Saul died for his trespass which he committed against Jehovah, because of the word of Jehovah, which he kept not; and also for that he asked counsel of one that had a familiar spirit, to inquire thereby, 14. and inquired not of Jehovah: therefore he slew him, and turned the kingdom unto David the son of Jessee.
PARAPHRASE
1Ch. 10:1. The Philistines attacked and defeated the Israeli troops, who turned and fled and were slaughtered on the slopes of Mount Gilboa. 2. They caught up with Saul and his three sons, Jonathan, Abinadab, and Malchishua, and killed them all. 3. Saul had been hard pressed with heavy fighting all around him, when the Philistine archers shot and wounded him. 4. He cried out to his bodyguard, Quick, kill me with your sword before these uncircumcised heathen capture and torture me. But the man was afraid to do it, so Saul took his own sword and fell against its point; and it pierced his body. 5. Then his bodyguard, seeing that Saul was dead, killed himself in the same way. 6. So Saul and his three sons died together; the entire family was wiped out in one day. 7. When the Israelis in the valley below the mountain heard that their troops had been routed and that Saul and his sons were dead, they abandoned their cities, and fled. And the Philistines came and lived in them. 8. When the Philistines went back the next day to strip the bodies of the men killed in action and to gather the booty from the battlefield, they found the bodies of Saul and his sons. 9. So they stripped off Sauls armor and cut off his head; then they displayed them throughout the nation and celebrated the wonderful news before their idols. 10. They fastened his armor to the walls of the Temple of the Gods and nailed his head to the wall of Dagons temple. 11. But when the people of Jabesh-gilead heard what the Philistines had done to Saul, 12. their heroic warriors went out to the battlefield and brought back his body and the bodies of his three sons. Then they buried them beneath the oak tree at Jabesh and mourned and fasted for seven days. 13. Saul died for his disobedience to the Lord and because he had consulted a medium, 14. and did not ask the Lord for guidance. So the Lord killed him and gave the kingdom to David, the son of Jessee.
COMMENTARY
The last chapter in I Samuel (chapter 31) describes the defeat of Israels army and the deaths of Saul and his sons on Mount Gilboa. The chronicler, after dealing with some lengthy genealogical tables, hastens to his main considerationthe life and times of David. In order to set the stage for Davids kingship, the account of the overthrow of Saul is reviewed. The Philistines were Israels ancient enemy. They inhabited the coastal plain along the Mediterranean within the limits of the territory assigned to Judah. Until Davids kingdom was established, the Israelites could not achieve any consistent superiority with regard to this enemy. The usual condition found the Hebrews subjected to these people who lived along the coast and in the foothills. The Philistines were war-like when the Hebrews were ready to leave Egypt in Moses day. When Joshua led Israel into Canaan the Philistines challenged the Hebrews claim to their territory. Shamgar (Jdg. 3:31) and Samson (Judges, chapters 1416) were champions of Israels conflict with this people. In the days of Samuel the Philistines seriously threatened the Hebrews with complete extinction. At this juncture, Jehovah agreed that Israel should have a king. One of the kings chief responsibilities was that he should deliver his people from the tyranny of the Philistines. In spite of all the wonderful qualifications with which Saul was endowed for this office, he never found any delight in his primary responsibility. His son, Jonathan, dared to enter the conflict with the enemy. When the Philistines encamped in the vale of Elah west of Bethlehem and Goliath challenged Israel, Saul could do nothing to relieve his people until David came and slew the giant. This was a great victory for Israel; but for Saul it became a matter of humiliation. David was praised by the Hebrews as a fearless leader. Saul was tolerated as a cowardly king. Saul spent the rest of his days trying to find a way to kill David. If the Philistines made a raid on Israel, Saul would make some attempt to relieve his people. Just as soon as the threat from the enemy was passed, Saul returned to chase David. This whole story is carefully related in I Samuel, chapters 1831. David knew how Saul feared the Philistines. In order that he might work on some other projects in preparation for this kingship, David went to Achish, king of Gath in Philistia, and set up a working agreement with him (I Samuel, chapter 27). At about this time the Philistines prepared for a full-scale war against Saul and Israel. As they moved their warriors from the coastal plain up to Mount Gilboa, David and his men were with the Philistines. Davids reputation as an enemy warrior was too well known. He was forced to return to his village, Ziklag, and the Philistines drew up their battle lines at Mount Gilboa. The armies of Israel were not prepared for the conflict. Jehovah would use the enemy to chastise Saul and his people for their lack of faith. The armies of Israel retreated and the enemy took full advantage of the overthrow. Jonathan, Abinadab, and Machi-shua, Sauls sons, were killed. Only one son escaped. His name was Ishbosheth (2Sa. 2:8). He is called Eshbaal in 1Ch. 8:33; 1Ch. 9:39. Saul found himself in a predicament. The battle was lost. The men with bows and arrows were pressing in upon him. He urged his armor-bearer to kill him with his sword. He would not be taken alive by these uncircumcised Philistines. Circumcision was the mark of the covenant between Israel and Jehovah. Evidently the covenant had not meant very much to Saul; but he regarded his enemy as heathen. In this bitter moment Saul took his own life. Since the whole cause was lost, the armor-bearer, in like manner, committed suicide. It was a sad day in Israel.
As a result of this military defeat the Hebrews were entirely at the mercy of the Philistines. So the enemy made deep penetration into Israels territory. Stripping the slain was regular procedure after a great battle. Often those not immediately involved in the conflict would gather considerable wealth by this gruesome activity. The Philistine prize was Sauls body. They beheaded him as David had mutilated Goliaths body and after parading his head and armor among their people, they deposited these things in Dagons Temple. They believed that their idols had brought them victory. The earlier record in I Samuel states that the bodies of Saul and his sons were fastened to the wall at Beth-shan, a village near Mount Gilboa. Early in Sauls kingship the Jabesh-gileadites, who lived east of the Jordan river about twelve miles from Beth-shan, had been delivered from the Ammonites by Saul. Remembering his consideration for them, the Jabesh-gileadites rescued the bodies of Saul and his sons and brought them to their village. Here they burned the remains and laid away the ashes. This was done to protect these remains from further ravages by the enemy. Later, these ashes were removed to Gibeah, Sauls home village, and were deposited under an oak tree.
Saul had begun so well, but he failed to do Gods will. He had not utterly destroyed the Amalekites (I Samuel, chapter 15). In jealous rage he had repeatedly tried to kill David. In desperation he dared to go to a witch to try to learn about the future (1Sa. 28:3 ff). Because he had completely disqualified himself as king, Jehovah brought David to the throne in Israel.
Fuente: College Press Bible Study Textbook Series
1 Chronicles 10-29The history of King David, who made Jerusalem the political and religious centre of Israel, organised the Levitical ministry in its permanent shape, and amassed great stores of wealth and material for the Temple, which his son and successor was to build.
X.
A BRIEF NARRATIVE OF THE OVERTHROW AND DEATH OF SAUL, BY WAY OF PRELUDE TO THE REIGN OF DAVID.
1Ch. 10:1-12 are parallel to 1Sa. 31:1-13. The general coincidence of the two texts is so exact as to preclude the supposition of independence. We know that the chronicler has drawn much in his earlier chapters from the Pentateuch; and as he must have been acquainted with the Books of Samuel, it is priori likely that he made a similar use of them. At the same time, a number of small variationson an average, three at least in each versesome of which can neither be referred to the freaks or mistakes of copyists nor to the supposed caprice of the compiler, may be taken to indicate the use of an additional source, or perhaps of a text of Samuel differing in some respects from that which we possess. (See Introduction.)
(1) Now the Philistines fought against Israel.For a similarly abrupt beginning, comp. Isa. 2:1. The battle was fought in the plain of Jezreel, or Esdraelon, the scene of so many of the struggles of ancient history. (Comp. Hos. 2:10 : I will break the bow of Israel in the valley of Jezreel.)
The men of Israel.Heb., mana collective expression, which gives a more vivid image of the rout. They fled as one man, or in a body. Samuel has the plural.
Fell down slain in mount Gilboa.The Jebel Fakua rises out of the plain of Jezreel to a height of one thousand seven hundred feet. The defeated army of Saul fell back upon this mountain, which had been their first position (1Sa. 28:4), but were pursued thither. Slain is right, as in 1Ch. 10:8.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1Ch 10:10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
1Ch 10:10
1Sa 21:8-9, “And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste. And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Battle Near Mount Gilboa
v. 1. Now, the Philistines fought against Israel, v. 2. And the Philistines followed hard after Saul and after his sons, v. 3. And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers, v. 4. Then said Saul to his armor bearer, Draw thy sword and thrust me through therewith, lest these uncircumcised, v. 5. And when his armor-bearer saw that Saul was dead, he fell likewise on the sword and died v. 6. So Saul died, and his three sons and all his house, v. 7. And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
It is evident that the compiler of the Chronicles intended its history proper to begin substantially with the reign of David. Strictly, however, it opens with the last mournful chapter of the career of Saul and his sons, or of three out of the four (1Ch 9:39) of them. The mention of Saul had been prepared for by the short preamble of his pedigree and family; and, in like manner, the way is paved for the introduction of the reign add deeds of David by the brief and affecting narration of the end of his predecessor on the throne. The last chapter of the First Book of Samuel occupies itself with the same subject and covers the same ground. Our present chapter compared with that is sufficient to convince us that both were drawn from some common source or sources. It is not possible to suppose that the writer of Chronicles merely copied from the Book of Samuel. The differences are very slight, but they are such as produce a different conviction, and are not consistent with the assumption of being mere alterations and additions upon what is read in the other work. The last two verses of this chapter form the distinctive feature of it, compared with the parallel of 1Sa 31:1-13. The appropriateness of these two verses, as bridging over the history from Saul to David, is evident, and is but another incidental indication of the thorough unity of purpose of the compiler. They may even be viewed as tacitly compensating for the abrupt introduction, at the commencement of the chapter, of the battle with the Philistines, and the slaughter on Mount Gilboa.
1Ch 10:1
No abruptness marks this narration in 1Sa 31:1-13. On the contrary, it is there the natural conclusion of the wars between the Philistines and Saul. This engagement took place (1Sa 28:4; 1Sa 29:1, 1Sa 29:11) on the plains of Jezreel. The name Jezreel marks either the city (Jos 19:18; 1Ki 21:1, 1Ki 21:11), or the celebrated valley or plain called in later times Esdraelon, the Greek form of the word. The plain in its largest proportions may be said to have been bounded by the Mediterranean (although it is called the plain of Accho, where it abuts on that sea) and the Jordan, and by the Samaria and Carmel ranges on the south and south-west, and those of Galilee on the north and northeast. While called a “plain” and “the great plain” in Jdg 1:8, its name in the Old Testament is “valley.” It lay like a scalene triangle, with its apex in the direction of the Mediterranean, opening into the above-mentioned plain of Accho, and its sides going from right to left, about fifteen, twelve, and eighteen miles long respectively. The allusions to it in Old Testament history are frequent. Its exceeding richness is now turned into desolation unexceeded. Megiddo (Jos 12:21; Jdg 1:27), the city, centre of a smaller valley called by the same name (1Ch 7:29; Jdg 5:19), was situated within it, in the direction of Carmel. Mount Gilboa identifies for us the exact battle-field of the text. It is the same with that on which Gideon triumphed (Jdg 7:1, Jdg 7:8). It is in the lot of Issachar, flanked by the Little Hermon ridge on the north-east, and by Gilboa on the south-east, a mountain range of ten miles long, about six hundred feet high, and mentioned only in the melancholy connection of this history. The flight of the men of Israel and of Saul was from the plain back to their position on Mount Gilboa, where they were pursued, overtaken, and slain. The modern name of the town Jezreel is Zerin, the depraved aliases of which appear as Gerin and Zazzin (Robinson’s ‘Bibl. Res.,’ 3:162-165, 3rd edit.), and Jezreel, Shunem, and Beth-shean are the three most conspicuous places in this part of the whole plain of Esdraelon.
1Ch 10:2
Followed hard after. The Hebrew verb implies all this and rather more, viz. that they made the pursuit of Saul and his sons their one special object. Luther’s “Hingen sich au Saul” expresses this forcibly. Abinadab; or Ishui (see 1Ch 8:33; 1Sa 14:49). The sons of Saul. Omit the article, which is not present in the Hebrew text. The fourth son, not withstanding our 1Ch 10:6, survived (2Sa 2:8-15).
1Ch 10:3
The archers hit him. The literal translation would be, the shooters, men with the bow, found him. The context makes it plain that the meaning is that the arrows of the pursuers rather than the pursuers themselves “found” him, and these made him argue all the rest. To this our Authorized Version has jumped by the one word “hit” him. It is evident from 1Ch 10:8 that the Philistines did not find the body of Saul to recognize it till next day. And he was wounded of the archers. The radical meaning of the verb () is rather “to twist” (torquere) or “be twisted,” “writhe” (torqueri). And the meaning here is in harmony with it, that Saul trembled from fear or writhed with the pain already inflicted of the arrows. Hence the parallel passage couples with this same verb, the adverb .
1Ch 10:4
And abuse me. The main idea of the Hithp. of the verb here used is to satisfy the thirst of lust or cruelty. Saul probably feared not the abuse of mocking only, but that of torture. In the corresponding passage this verb is preceded by the clause, and thrust me through. His armour-bearer would not. He refused the request or bidding of Saul, no doubt mainly in respect of the fact that Saul was still “the anointed.” We have a full description of both the loose arms and of the armour of the body in the case of the Philistine Goliath (1Sa 17:4-7). It is one of the world’s surprising facts that the making of arms and armour, and the acquiring of skill in the using of them, should, as in fact all history attests, date from so early a period (Gen 31:26; Gen 34:25). As compared with the history and the fragmentary re. mains of classical antiquity, those of Scripture are remarkably scanty on this subject. The sword is the earliest mentioned in Scripture, carried in a sheath (1Sa 17:51; 2Sa 20:8; 1Ch 21:27); though the Hebrew word is here different from that used in Samuel. It was slung by a girdle (1Sa 25:13), rested on hips or thigh (2Sa 20:8; Jdg 3:16; Psa 45:3), and was sometimes “two-edged” (Jdg 3:16; Psa 149:6). Then follows the spear in several varieties, as in 1Sa 17:7; 1Ch 11:11; 1Ch 20:5; 1Ch 23:9. Again as a javelin (Jos 8:14-25; Job 29:23; 1Sa 17:6, where in the Authorized Version it is called target, or gorget). Again as a lancet (1Ki 18:28; 1Ch 12:8, 1Ch 12:24; 2Ch 11:12; Neh 4:13; Eze 39:9). In addition to these three chief varieties of spearthe spear proper, the javelin, end the lancetthere is mention of two other weapons used at all events as the dart of a light kind would be used, in 2Ch 23:10, and elsewhere, and in 2Sa 8:14, respectively. After sword and spear rank the bow and arrow (Gen 21:20; 1Sa 31:3; 1Ch 8:40; 1Ch 12:2; Psa 68:9; Psa 120:4; Job 6:4) And lastly, the sling (Jdg 20:16; 1Sa 25:29; 2Ki 3:25), and a very strong weapon of the same kind mentioned in 2Ch 26:15. The chief articles worn as bodily armour were the breastplate (1Sa 17:5, 1Sa 17:38); the somewhat obscure habergeon, mentioned only twice, in no connection then of battle (Exo 28:32; Exo 39:23), the original name of which, tacharah, is found on Egyptian papyri of the nineteenth dynasty,it seems to have been a species of doublet or corselet; the helmet (1Sa 17:5; 1Sa 26:14; Eze 27:10); greaves (1Sa 17:6); two kinds of shield (1Sa 17:7, 1Sa 17:41, compared with 1Ki 10:16; 2Ch 9:15); and lastly the article mentioned in 2Sa 8:7; 1Ch 18:7; 2Ki 11:10; 2Ch 23:9; So 2Ch 4:4; Jer 51:11; Eze 27:11; and of which we can say nothing certainly bearing upon its nature or its use, except that it was made of gold. Armour-bearers, then, the first distinct mention of whom we find in Jdg 9:54, may well have been a necessity for kings and for the great. Joab had ten (2Sa 18:15). The word is not expressed as a compound in Hebrew, but as “one carrying () arms.”
1Ch 10:5
And died. The parallel (1Sa 31:5) adds “with him.”
1Ch 10:6
All his house. In place of these words, the parallel (1Sa 31:6) has, “And his armour-bearer, and all his men, that same day together.” This reading avoids the ambiguity referred to already (1Ch 10:2). In either passage the moral is plain, that the end and ruin of Saul’s family as a whole had arrived, rather than literally that the whole, including every member, of that family had perished.
1Ch 10:7
In the valley. In place of these words, the parallel (1Sa 31:7) has, “On the other side of the valley, and.; on the other side Jordan.” We have here a clear instance of the desire of the compiler of Chronicles to compress his narrative, while the fidelity of the parallel narrative is testi-fled in the naturalness of its statements, amounting to this, that, quick as the intelligence or report could reach all those Israelites who were at all within the range of the victorious Philistines, they hastened to vacate their abodes.
1Ch 10:8
And his sons. The parallel (1Sa 31:8) says explicitly, “And his three sons.”
1Ch 10:9
And when they had stripped him, they took his head, and his armour. Some comparing this with the parallel (1Sa 31:9), “They cut off his head, and stripped off his armour,” say “our author” leaves the beheading unmentioned! It is certainly sufficiently implied. To carry tidings unto their idols. This sentence is more clearly explained, and brought into rather unexpected and perhaps unwished accord with the most modern of our ecclesiastical habits, when in the parallel as above, we find “to publish it in the house of their idols” as the form of expression.
1Ch 10:10
The house of their gods. In place of this general designation, the parallel (1Sa 31:10) designates the house more exactly as “the house of Ashtaroth” (Gen 14:5; the Phoenician female deity, as Baal was their male deity. The Greek form of the name is Astarte. See also Cic; ‘De. Nat. Deo.,’ Deu 3:23). And fastened his head in the temple of Dagon. The parallel, as above, gives us, “And fastened his body to the wall of Beth-shah” (which account is corroborated in 2Sa 21:12-14), and does not say what further was done with the head. It is no doubt remarkable that one historian puts on record the one fact and the other the other; and it is one of the clearer indications that both took from some common sources. It is perhaps something to be remarked also that, while the historian in Samuel says nothing further about the head (though allusion to it is probably included in the “body” and the “bones,” the further account of which is given in 1Ch 10:12, 1Ch 10:13, as well as in 2Sa 21:12-14), the compiler of Chronicles does revert to mention of “the body of Saul,” 1Ch 10:12, infra, though without any corresponding naming of Beth-shah. Bertheau finds little difficulty in the question, by simply supposing that the omission in Chronicles is another instance of the desire to compress; while others suppose corruption in our text, or, as Thenius and Ewald, the loss of a sentence to our text. After all said, the omission in Samuel of the fate of the head would seem to be fully as remarkable as the omission, so far as this verse is concerned, in Chronicles of the fate of the body. It is reasonable to suppose that the head and trunk of the body of Saul were brought together again, or it were likely some allusion to the contrary would have transpired in the following verses of this chapter or in 2Sa 21:12-14. With regard to the act of the Philistines in dedicating the armour of Saul, and fixing his head in the temple of Dagon, as though trophies, the custom was both ancient and not uncommon (Jdg 16:21-30; 1Sa 5:1-5; 1Sa 21:9). The house of Dagon (Jos 15:41; Jos 19:27) here spoken of was that at Ashdod (Jos 15:47), between Gaza and Joppa. Though belonging to Judah’s lot, it was never subdued by Israel, and remained throughout their history one of their worst foes. It is the Azotus of Act 8:40. There was another Dagon temple at Gaza (Jdg 16:21-31). Dagon’s representation was the figure of a man, as to head, hands, and bust, but for the rest that of a fish, which was a symbol of fruitfulness. As Ashdod was situate on the extreme west of Palestine, so Beth-shahgenerally written Beth-shean, a city of Manasseh (ch. 7:29), though within the borders of Issachar (Jos 17:11), flora which the Canaanites were not expelled (Jdg 1:27)was on the extreme east near the Jordan. It was afterwards called Scythopolis. Considering the distance these were apart, and their contrary directions, we may suppose that some suggestion was intended by the fixing the head in the one place and the body in the other.
1Ch 10:12
Jabesh. This is the only place where “Jabesh” is used as an abbreviation for Jabesh-gilead, of which it was the chief city. Gilead comprised the lots of Reuben and Gad (Num 32:1-5, Num 32:25-32, Num 32:39-41) and of half Manasseh (1Ch 27:21). Saul had on a celebrated occasion (1Sa 11:1-13) befriended the people of Jabesh-gilead, coming to their rescue against Nahath the Ammonite, of which kindness they are now mindful, show that rarest of virtues, gratitude to a fallen monarch, and are further on (2Sa 2:5) commended for it by David. This verse does not tell us, as the parallel (1Sa 31:12) does, of the first burning of the bodies, and then of the burying of the calcined bones. The silence is very remarkable. It does name the kind of tree, the “oak” or “terebinth.” The word for the tree, however, in both passages is of doubtful and perhaps only generic signification. The several Hebrew words translated in various places as “oak,” all share a common root, significant of the idea of strength. Dr. Thomson says that the country owns still to an abundance of oaks of very fine growth in some eases, and that these are exceedingly more plentiful and altogether a stronger tree than the “terebinth.” The different names, though all connected with one root, referred to are probably owing to the large variety of oaks. With the statement of the burying of the bones under a tree, and the fasting of seven days on the part of these brave and grateful men of Jabesh-gilead, the parallel account comes to its end.
1Ch 10:13
So Saul died for his transgression. (For this transgression and the stress laid upon it and its predicted consequences, see 1Sa 15:1-9, 1Sa 15:11, 1Sa 15:14; 1Sa 28:18.) For asking of a familiar spirit (1Sa 28:7-24).
1Ch 10:14
And inquired not of the Lord. Saul seems to have, in point of fact, inquired in some sense (1Sa 14:37; 1Sa 28:5, 1Sa 28:6, 1Sa 28:15). But the probable meaning is that he did not inquire in the first instance (see 1Ch 10:3, 1Ch 10:4); and when he did inquire, he did not await the reply solely and exclusively of Jehovah. Therefore he slew him (so see 1Ch 2:3). David the son of Jesse. The compiler, having heretofore given so scrupulously whatever of genealogical fact he could, is now careful to use it. And he identifies the future chief hero of his history as him who had already been instanced (1Ch 2:15), “son of Jesse.”
HOMILETICS
1Ch 10:13, 1Ch 10:14.–The epitaph, a beacon-warning.
So far as this work is concerned, Saul is introduced to us, and takes “for ever” his farewell of us, in this one and the same chapter. We know him, however, well elsewhere. On the background of a bright sky, we are at once prepared to say, his figure stands out, and ever will stand out, dark in appearance, of somewhat commanding proportions, with the bearing of no altogether ordinary mana striking figure, indeed, but one that strikes fear and a chill feeling throughout one, rather than one that inspires reverence, emulation, love, It cannot be said of him or of his career that they lack incident or dramatic effect. On the contrary, they were born in these and abound in them. Saul and his career were remarkably differenced from anything which could be called commonplace. And while the world continues, they must needs stand among the foremost examples for impressiveness, of grand opportunity and splendid prospects grievously missed and dishonoured. Our chapter is itself but a summary, the concluding snatch of a strange, eventful, solemn life, to the condemning faults of which, in its course, the present text points. And we, following a similar plan, will pass beneath our eye, in brief summary, the prominent facts, the moral qualities, and the opportunities of Saul; the troubled current on which they are hurried along, the dark abyss in which at last they are lost. Let us notice
I. SAUL‘S SUMMONS FROM OBSCURITY TO THE SERVICE OF HIS COUNTRY AND THE FULL GLARE OF DAY. What we have to notice, especially about this, is that undoubtedly it was the doing of an upper power, of a special providence, of no purpose nor seeking of the man who was thus elevated, nor even of the contrivance of others. It was something outside of the individual life and outside the national life. No calculation of coincidence could count upon it nor account for it. In the presence of it, the man who disbelieves Providence and providences, and special and particular providences, because they make too large a demand on his fund of belief, prefers parsimoniously to spare expenditure in one direction, in order to lavish unscrupulous, disproportionate outlay in another. What he can believe, this he drains to the dregs in one of its resources, because he will not draw a fair measure of it from another. Of him it may well be said that the heart that refuses a healthy faith is that which grows the most abundant crop of credulity. The kingdom of God’s peopleonly known as yet for a kingdom, inasmuch as he himself was its Kinghas reached one of its great crises. Moses foresaw it, and, strange to say, foreshadowed and sketched the legislation adapted to it. The special ministers, consisting of individual and local judges, have had their day. The majority of the nation dawns consciously upon it. The nation compares its composite, federal, fraternal constitution with the unity and cohesion of other nations, foes around; and, blessed though it is in comparison of them, yet deliberately estimates the balance as unfavourable to itself. Nay, Samuel himself, at this time by a moral force and growth the one judge and prophet of nearly the whole people, seems raised up at the moment to suggest that that embodiment of authority in one person”a king that might judge us, and go out before us, and fight our battles”was quite within the range of possibility in the midst of themselves. In fact, the national voice, in a remarkable way and with a remarkable unanimity, had pronounced for this. But no man, no name even, was before them for king. They express no wish, ask no choice, solicit no help nor advice from Samuel on this particular point, but seem to leave it entirely with him (1Sa 8:22), and he leaves it entirely with God. Saul, however, a young man whose only known distinction at present is of tallness and bodily “goodliness,” by a little chain of circumstances as uncertain from one to another as they were trivial in themselves, finds himself in the presence of Samuel, the seer of the tribes. The supreme Seer of the nation, God himself, has already instructed Samuel; and the issue is that Saul, “of the smallest of the tribes of Israel,” his “family the least of all the families of the tribe of Benjamin” (1Sa 9:21), is called to be king over all God’s people] This was “the Lord’s doing, and marvellous was it in the eyes” of Saul, at all events, as we are expressly told.
II. SAUL‘S CONVERSION. It was a conversion of the old day, of the old Church, also of the old yet ever new Spirit. How stirred the heart, the thoughts, the amazement of Saul at the new future which had been so suddenly presented before him! We may well understand that he could not, did not, take it in all at once. But his heart was to k now a greater stirring, a deeper moving. “God gave him another heart” before ever he got back to his earthly father’s house again. “The Spirit of God came upon him” (1Sa 10:9, 1Sa 10:10). The. great facts of conversion for the old day, for the old Chinch, and for all time are intrinsically the same, and are twoGod’s gift of another heart and of his Spirit therewith. And what transporting experience that must have been for him, when “all the signs” which had been given him by Samuel “came to pass;” and when “he prophesied” among the company of prophets that met him; and when, at his formal anointing, “all the people, shouted, God save the king” “and when, at the close of that solemn day, he went to Gibeah, and “there went with him a band of men, whose hearts God had touched,” also! Could there have been a more striking, a fuller, a richer beginning of a new religious life, and one shaped to highest ends? Who could ever lose the memory, the impressions, the force of hallowed resolutions belonging to such a time?
III. THE FACT OF THE GREAT OUTER OPPORTUNITIES WHICH THE POSITION OF SAUL AND THE PROVIDENCE OF GOD COMBINED TO PROFFER TO SAUL. Outer opportunity is not everything, and indeed it is not anything where inner fitness and intrinsic gift and the spirit of a mission may not be present. But otherwise, outer opportunity is matter of great advantage. As the plant must flower and the tree must fruit, in order to develop to the highest advantage, so thought and purpose, feeling and love, and all life of man, crave the help of some outer opportunity. They find expression thereby, and, in finding expression, unfailingly develop power and quality. God, no doubt, measures opportunity justly, wisely, kindly to us all. And where any child of his may find or fancy he finds himself cramped and stinted in such respect, there may be overpoweringly good reasons for it, of a kind difficult for us to trace with any dogmatic assurance at present; and there may be found overwhelmingly ample compensation for it later on in life, or when the span of the present life is passed. Yet can there be little doubt that, so far as the present life taken by itself is concerned, many a beautiful soul pines away for want of outer opportunity of action and of exhibition? many a mighty courage dwarfs its growth? many a great heart infolds its rich powers and qualities, instead of unfolding them? An old Roman exile poet, who exchanged sunny Rome for the forbidding Pontus, and who shivered as he wrote it, said, “What am I to do alone? How can I utilize enforced idleness? How speed the day unhallowed by work? When disappointment is my only pay, when to dance in the dark is my mocking destiny, when to write a poem that can find no reader is my fate,then I learn how much the speaker depends on the hearer, and the fostering of virtue depends on the awarding of praise, and how immense the stimulus of glory’s opportunity.” This old heathen seized and put into most effective poetry some of life’s most affecting facts. Now, to the unbroken length of Saul’s public life, an uninterrupted series of inspiring opportunity was undeniably proffered, both of God and man. Zeal that knew no bounds, enthusiasm that threatened to consume intelligent devotion that should disdain and fling even to an infinite distance all the petty interferences of the brood of envy and jealousy and suspicion’s spawn,these were the legitimate expectations of a whole world, from the grand sphere of opportunity in the midst of which Saul presided. Some of them he realized, and be began well, and did “awhile run well.”
IV. SOME OF THE LEADING INDICATIONS OF SAUL‘S QUALITIES OF CHARACTER. For instance, before his call, we find him the faithful, trusted, considerate son (1Sa 9:5). The very tone of his recorded conversation with his servant (1Sa 9:6-10) impresses us favourably, as affable, respectful, and open to suggestion and to reply. The master, especially if a young man, who knows how to unite such qualities as these in his treatment of his servants, may well beget the prepossessions of the very best judgesfor the virtue is rare. Then at the time of his private call and the first communications made to him by Samuel, he does not disappoint us for modesty, retiringness, unostentatious reticence and guardedness of the tongue. No boastful word was on his lip, no eager ambition grasped at what lay before him; the opposite of even family vain-glory seems to have characterized him (1Sa 9:21; 1Sa 10:16). At the time of his public call and Divine election from among the tribes, he would fain hide from the honour, and decline the exalted responsibility about to be laid upon him (1Sa 10:21-24). And he crowned the day with an instance of self-mastery; temperateness, forbearance (1Sa 10:27, compared with 1Sa 11:12, 1Sa 11:13). The promptness of righteous indignation and zeal of resolution were very conspicuous in the dashing engagement by which he delivered those of Jabesh-gilead in the hour of the Ammonites’ power (1Sa 11:4-11), and they were witnessed to by the aid and effectual blessing of the “Spirit of God.” The events of that day also were crowned with renewed consecration, with sacrifices of thanksgiving, and with a sacred and general joy on the part of “Saul and all the men of Israel.” Yet from this point all went amiss. The strange reversal of all that Saul had formerly seemed began with the unwarrantable impatience and unpardonable presumption which found him anticipating Samuel and sacrificing to the Lord in Gilgah This was, no doubt, the self-willed presumption on which his whole career was now wrecked. It was succeeded by fault after fault of wayward “rebellion,” and of wilful “stubbornness” (1Sa 15:23), of alleged “fear of the people” and craving to be “honoured” before them (1Sa 15:24, 1Sa 15:30), till the ominous knell is heard, and his conversion “by the Spirit of the Lord” is reversed, when “the Spirit of the Lord departed“ from him (1Sa 16:14). The sequel is too well known. Jealousy of his successor, fierce fits of passion and fits of brief repentance, outbursts of short-lived affection and visitations of remorse, unattended by any single symptom of real reformation, argued the torn, distracted, disordered spirit within. He is brave in war; he is cowardly in the massacre of the priests; he is high in spirit and high-handed; he is morbidly sensitive to disgrace. He seals the Spirit’s departure and final forsaking of him when, with a formal, faithless, professional inquiry of the Lord, he really makes his inquiry of the witch, and fills up the measure of his iniquities. It is hard to say whether the manner of his death (on the field of flight rather than of battle)expressed most aptly his better or worse quality, but anyway it was not altogether deficient in self-devotion or spirit, such as the circumstances would allow. Yet what a commentary the barest facts now utter forth! He who had often conquered the Philistines and other hostile nations, with little of material help, fell before them, because he had guiltily forfeited the Divine help. He had presumed on himselfit brings him to make an end of himself! As repentance had been the stranger of his company, so now despair is the bosom friend he hugs. And trace as best we may the course he ran, his character, and the end of a life which had opened in providence so abundant and so encouraging, the skilled pen of Scripture guides our last thought, and reveals the just conclusion of the whole matter: “Saul died for his transgressions which he committed against the Lord, even against the Word of the Lord, which he kept not, and also for asking of a familiar spirit, to inquire thereof, and he inquired not of the Lord”this low-lying epitaph, a beacon of warning set up aloft to all time.
HOMILIES BY J.R. THOMSON
1Ch 10:6, 1Ch 10:13.-The mighty fallen
The death of Saul and Jonathan, upon the heights of Gilboa, is one of the grandest and most awful episodes in Hebrew history. Behold the chosen of God, the hero and the idol of Israel, wounded by the archers, supplicating death from his armour-bearer, falling in despair upon his sword! Princes and warriors,” swifter than eagles, stronger than lions; “Saul and Jonathan” are slain in the high places.” “The shields of the mighty are vilely cast away!” The king’s sons and his body-guards and the flower of his army perish with him on this awful day. “How are the mighty fallen!” But let us turn from the dramatic, the tragic side of this incident, to ponder its spiritual lessons.
I. Saul’s appalling fate reminds us of GREAT POWERS MISUSED. The gigantic stature and amazing strength of the son of Kish naturally impressed all beholders, and conciliated almost commandedthe respect and confidence of the people. But he was more than an athlete, he was a general who had delivered his country and gained many victories over his enemies. He appears to have possessed great qualities, not only of body, but of mind. All this gave Saul great advantages. If he had but used these aright, he would have retained the regard of his subjects and the allegiance of the brave, and he might have lived to old age, in possession of the dignity and power of kingship. But his moody, wilful spirit gave a wrong bias to his energies. His was a wonderful but a wasted life. The valour and skill which had defeated the Philistines in his early days might have defeated them now. But Saul was not the same man as of old. Even so many, whom God has richly endowed with gifts of body and of mind, have proved themselves unworthy of these gifts, have misused them in such manner that it had been better for them that they had never been born. To whom God has given much, of them he requires the more.
II. We observe here A LOFTY VOCATION ILL UNDERSTOOD AND ILL FULFILLED. Saul was the first of Israel’s kings. Anointed by Samuel, chosen by lot, elected by the acclamation of the people, he entered upon the kingly office with every omen and every prospect of success. Called to be, not, like one of the judges, the chief of a tribe or a temporary deliverer, but the ruler of a nation and a king for life, Saul might have raised his people to independence and to power. But be was disobedient to the voice of the seer, he was unfaithful to the cause of the God who raised him to eminence and invested him with theocratic authority; and he reaped the bitter harvest of disobedience and unfaithfulness. To some position, with some vocation, the Author of our life has called each one of us. Not only kings and rulers, pastors and Church officers, but all Christians, in every station of life, have committed to them a peculiar and sacred trust. Let each askHow is this trust fulfilled?
III. There is exemplified here the possibility of TRUE RELIGION BEING KNOWN AND YET FORSAKEN. In his early life, Saul had put within him another heart, and became another man. But there are signs that he came under heathen influences. Certainly one of the last acts of his life was indicative of superstition, when he sought unto the witch of Endor, instead of looking to Jehovah for counsel and encouragement. He “inquired not of the Lord.” It was a grievous defection; he, whose religious life commenced so brightly under the guidance of Samuel, came to grovel before an ignorant necromancer! A lesson this of human instabilty, frailty, and fickleness. “Let him that thinketh he standeth take heed lest he fall!” Alas! how often has the bright promise of youth been clouded in maturer years, and the sun which rose in splendour sunk beneath the gloomy clouds! It is a solemn warning which none should disregard.
IV. We are informed that THE FALL OF THIS FIRST KING OF ISRAEL WAS A DIVINE JUDGMENT. “Saul died for his transgression which he committed against the Lord.” We are seldom at liberty authoritatively and confidently to pronounce calamity a judgment from the Lord. But in the case before us we are expressly warranted in doing so. Saul had violated the Divine Law. He had directed sacrifice to be offered without the permission of the prophet. He had spared Agag, and appropriated the spoil. He had displayed, again and again, a rebellions and ungodly disposition; had given way to impulses of anger, envy, jealousy, and fear. He had too often despised God’s Word, persecuted God’s servants, trusted in himself, and forgotten that Jehovah had called him to be the leader of his people in righteousness. Now at length the long-delayed retribution came upon the guilty monarch. “The Lord slew him.” A warning to the impenitent, this terrible fate of Saul should summon the sinner to repentance, and (thank God!) to “repentance unto life.”T.
HOMILIES BY W. CLARKSON
1Ch 10:1-10.–Understanding the end.
The psalmist (Psa 73:1-28.)was much perplexed and perturbed in spirit “when he saw the prosperity of the wicked.” He was disposed to think that he had “cleansed his heart in vain,” and in vain “washed his hands in innocency” (Psa 73:13). But on further and deeper thought, he arrived at a sound conclusion. When he “went into the sanctuary of God,” i.e. when he looked at the matter in the light of Divine truth, then he “understood their end.” If any one should wonder at Saul’s continued prosperity, should wonder where God was that a man whose hands were so stained with blood should so long be seated on a throne, he would only have to wait and see the end to know that “verily there is a God that judgeth in the earth.” We learn from these verses
I. THAT WE CANNOT TELL WHETHER HUMAN LIFE WILL PROVE TO BE ENVIABLE TILL IT IS CONCLUDED. The ancients said, “Call no man happy till he is dead.” The epigram was the outcome of the fact, finding frequent illustration, that men who were supposed to be most enviable proved, after all, to be those with whom few would willingly exchange conditions. In the heyday of Saul’s power and prominence there must have been many Israelites who wished that such happy fortune had been theirs; that the kingly lot had fallen on their tribe, on their family, on themselves (1Sa 10:20, 1Sa 10:21). But who, now, would wish to have been the first King of Israel, to have run his checkered course, to have been driven to such sad and guilty shifts, and to have terminated a career in such ruinous dishonour as that which closed his clouded life? To be miserably beaten, to be utterly routed in battle (1Ch 10:3), to be driven to suicide in order to avoid the worst abuses (1Ch 10:4), to know, before he died, that his house was perishing with him (1Ch 10:5), to be dishonoured by the enemy after death (1Ch 10:9), to have his body taken and exposed in the temple of an idol (1Ch 10:10),all this was the last extreme of humiliation and disaster. Envy not those whose outward career seems enviable. Who knows what miseries are within; what madness reclines at the royal hearth; what wretchedness reposes under the princely roof; what jealousy drives in the gilded chariot; what insatiable hatred or inappeasable remorse sits down to the sumptuous meal? Who knows in what black clouds of calamity the sun of human greatness will set? Who can tell whether the end will not, like Saul’s, be such an end that all the brightness and the excellency that went before will be utterly eclipsed, and that all men will join to say, “What a miserable man was he!”
II. THAT ONE MAN‘S SIN INVOLVES MANY MEN‘S SUFFERING. Because Saul had sinned, “the men of Israel fled …. and fell down slain” (1Ch 10:1). Because their faulty king had fallen, “the men of Israel forsook their cities and the Philistines came and dwelt in them” (1Ch 10:7). Sinful sovereigns have entailed heavy penalties on suffering nations. But it is not kings only that cause human hearts to bleed, and that fill human lives with trouble and distress. How many thousands of homes are the abodes of sorrow, of keen disappointment, of cruel suffering, of dark foreboding, because one soul has forsaken God and made shipwreck of a good conscience!
III. THAT OUTWARD FORTUNE IS NO SAFE CRITERION OF HUMAN CHARACTER. Jonathan perished on the same field with Saul; the brave and generous son with his jealous and murderous father! “Judge not according to the appearance, but judge righteous judgment” (Joh 7:24).
IV. THAT MEN SOMETIMES TACITLY CONFESS THEIR OWN FOLLY, “They sent to carry tidings unto their idols” (1Ch 10:9)to inform their gods! Surely they were thus condemning their own idolatry. How often do we condemn ourselves!C.
1Ch 10:11-14.–The moral of misfortune.
The setting of the sun of the first King of Israel in such dark clouds has its truth to tell as well as its shadows to throw. We may learn
I. THAT OUR WORST MISFORTUNES BRING OUT THE BEST FEELINGS OF OUR FRIENDS. “When all Jabesh-gilead heard,” etc. (1Ch 10:11, 1Ch 10:12). Saul, in his earlier and better days, had risen to the height of a noble opportunity and delivered this city from impending ruin by an act of great energy and courage (1Sa 11:1-15.). And when the last misfortune had befallen their deliverer, and the worst indignities were practised on his dead body, the men of Jabesh-gilead remembered what they owed him, gave free play to their gratitude, summoned up their courage, and rescued his dishonoured remains from the hands of the insolent enemy. It was worthily done; their best traits were drawn out by the dire calamity of their friend. So it is always and everywhere. It is one of the mitigations of our misery that the kindest and most generous feelings are then displayed toward us by those who love us. Sickness, loss, disappointment, bereavement, the larger and deeper sorrows of human life, evoke all that is most tender, gracious, and Christ-like in the human soul. In truth, we do not know the depth of the affection with which our kindred and our friends are loving us until some saddening experience calls out all the latent sympathy that lies within their hearts. Better things as well as worse things than we ordinarily suppose reside within us; when the occasion comes they rise to the surface and show themselves to the eyes of men. The crushing blow which strikes us to the ground is one of these occasions. Then human love comes forth to render its truest and choicest ministry.
II. THAT TRANSGRESSION WILL CERTAINLY BE OVERTAKEN BY PENALTY IN DUE TIME. “Saul died for his transgression” (1Ch 10:13). Retribution may have seemed tardy; it may have seemed to Saul as if he would “escape the judgment of God.” Days, months, years, passed by and the blow fell not. The thought of his heart may have been, “I am safe now; the wrath of God would have descended if it were coming; I am secure; my mountain stands strong.” But if he thus thought he was mistaken. Penalty was on its way, “leaden-footed but iron-handed,” slow of step but sure of stroke, and the days of his life and of his power were numbered. His transgression was twofold.
1. Disobedience: he “kept not the word of the Lord” (1Ch 10:13).
2. Departure from God: he “inquired not of the Lord,” but he “asked counsel of one that had a familiar spirit” (1Ch 10:13, 1Ch 10:14). Instead of resorting to God through his prophet, “as he did aforetime,” he had recourse to the forbidden and dangerous arts of necromancy thus forsaking the Lord and putting his trust in a miserable and delusive system of imposture. His punishment, like his sin, was twofold.
1. His own death: the Lord “slew him.”
2. The overthrow of all his hopes and plans: “he turned the kingdom unto David” (1Ch 10:14). Our transgression and our penalty often take these two forms.
(1) First come disobedience and departure. We do not the things which God enjoins; neglecting that which, above all things, is his will concerning us (Joh 6:39, Joh 6:40). We depart from his side and his service, seeking our well-being in other sources of joy (Jer 2:13).
(2) Then come death and overthrow. Our soul dies; its finer feelings disappear, its truer thoughts give place to false imaginings, its better hopes die down, its wiser aspirations sink and are lost; the shadows of spiritual death fall upon us. And with our own destruction comes the dispersion of our plans and expectations: the “kingdom is turned away;” the “wood, hay, and stubble” of a false life are consumed in the fires of God. Our life-work is overthrown and lost. The tower we took so long to build is in the dust.C.
1Ch 10:14 (with 1Ch 10:4).-Divine and human agency.
In the last verse of this chapter that event is ascribed to the hand of God which, in the fourth verse, is accounted for by the act of Saul. “He [the Lord] slew him” (1Ch 10:14). “So Saul took a sword,” etc. (1Ch 10:4). As both statements are true, there must be a consistency between them. Evidently the one result was due to more than one agency. The Lord had something to do with Saul’s death; Saul also had much to do with it himself. We may see
I. SAUL‘S AGENCY IN BRINGING ABOUT HIS END. He contributed to the final result by:
1. Acting in such wise as to make his death due to his folly.
2. Taking, generally, those steps which led to the final catastrophe.
3. Putting into play the physical causes which immediately effected it. He would not have died at the time and in the way he did, had he not been personally responsible in these three ways.
II. GOD‘S DIVINE AGENCY IN DETERMINING THE ISSUE.
1. It was in accordance with his Divine desire. He desires that righteousness should be fully vindicated, sin attended with its penalty as well as integrity with its reward, by the events which happen on the earth. Saul’s death was desirable from the standpoint of the supreme Judge.
2. He permitted it to occur. He saw no reason to interpose so that it should not be the last link in the chain of circumstances then being forged.
3. He so ordered events that this should be the issue. So far as he did touch the chain of human affairs with his intervening hand, he so touched it that this occurrence would take place. In some measure it was due, positively, to the outworking of his Divine hand. In regard to the great subject of Divine and human agency co-operating, as they do, to produce one result, we conclude:
1. That God might work out his designs by direct volition, but does use human instrumentality.
2. That what may seem to us, at the time, to he solely due to our agency may be the accomplishment of his purpose. His permitting, controlling, directing hand may be found to be much nearer than we think, to have had a much larger share in the issue than we imagine.
3. That if the hand of God is in such events as this, we may be sure that it is present in things of another and higher order. If it could be said concerning a suicide, “the Lord slew him,” how much more may it be said concerning desirable, admirable, useful achievements, that God brings them about? If the evil which happens to the city come of him (Amo 3:6), much more shall we say that he who builds all things is God (Heb 3:4)? Therefore:
(1) Let the perverse and impenitent beware. The observant eye of the Holy and the Just One is on them and upon their lives, and his retributive hand may show itself at any point in their career.
(2) Let the righteous take heart and hope. God is with them; he is working for them and in them and through them. He will sanctify and use their efforts for the outworking of his own gracious end, for the establishment of his holy kingdom.C.
HOMILIES BY R. GLOVER
1Ch 10:4.-A great might-have-been: Saul, King of Israel.
“So, Saul took a sword, and fell upon it.” It is useful to study achievements for inspiration, and failures for warning. Here we have a great “might-have-been,” or one of those cases in which everything conspired to make a noble future possible, and yet, through unfortunate misdirection, life ended darkly, and all better success of earlier stages was clouded by adversity and failure. It is not death in battle, nor even defeat, which makes us lament him. Nelson died in battle, but in glory as well. And defeat is an incident that all armies may experience. It is that it is a dark close to a darker history. That beginning brightly, clouds gathered over his life, and deepened until they closed in night. Consider
(1) This might-have-been; and
(2) its lessons to us.
I. THIS MIGHT–HAVE–BEEN. If ever a life had fair opening and opportunity, it was Saul’s.
1. Every personal advantage that could be desired was his. Good looks above all in Israel; immense strength of bodily frame; mental qualities to match; wisdom and courage suitable for a king;qualities that gained for him the regard of Israel and the reverence of David, and, what is very noteworthy, the affection of Samuel. Then his circumstances were of that sort that most persons would envy him. He came of one of the wealthiest families in all the south country. He was so naturally selected for king that there was no difficulty in securing allegiance of people. A few murmur, as was to be expected from such as were themselves candidates for the throne or backed such as were. But the support of Samuel, and the success of first expedition against Ammon, stilled all murmurs through the land. None disputed his title to the throne.
2. Opportunity favoured him. His election proved the waking of Israel. The same energy which craved a leader inspired willingness to follow. Samuel’s influence was exerted on his behalf. That meant backing of mightiest in land. Nor was it formal only. Samuel protested against wish of Israel to have a king. But protesting against the general wish for a king, he did not proceed to protest against the particular choice. So far from disapproving of Saul, he loved him, and, when he could do no more, he mourned with the sorrow of a saint and patriot over Saul’s failure. Then he found the grandest service available. There were Abner, David, Jonathan, the worthies following David, all ready to aid; and, above all, God ready to help him. Besides room for him, there was need for him. Israel was in low water. So everything conspired to create a grand opportunity.
3. And no thing in character made grand life impossible. He comes before us with many qualities which engage respect.
(1) There is modesty, which accepts greatness as a charge rather than eagerly covets it.
(2) Generosity, which tolerates with brave wisdom the disaffection of minority.
(3) Courage, that suits his calling and his country’s needs.
(4) Kindliness of heart.
One must not overlook this quality; the more so as he sins so deeply in the opposite direction. But he “loved David greatly;” suggesting that he was capable of great affections, and, but for bias, might have been remembered as like father of his noble son. Then there was some working of piety in him; not much, but still apparently some. He had a sensitive nature, which occasionally, in higher moments, admitting play of Spirit of God on it, made him prophesy in an exalted strain. Though, in other moments, same sensitiveness lays him open to influences of spirit not of God. But there is susceptibility. Everything thus seems to concur to make life not only moderate but brilliant success. Power, opportunity, circumstances, advantages, natural endowment,all in favour. And God, always waiting to make best of us, sought to make the best of him. And if he had but walked with God, what service he might have rendered, and what joy in life have won! But, alas! amidst all these supreme advantages and natural probabilities of success, there is one defect of character which mars everything. There is a wilfulness, which is left unrestrained; a habit of choosing his own path and keeping to it; impatience of any restraint of religion or duty. If Samuel comes not in time, no reverence for sanctity of priestly office will prevent his assuming its functions. If God prescribes utter destruction of Amalek, he will carry out precept, excepting where he thinks it better to disobey it, saving cattle, oxen (i.e. the best of spoil), and Agag. David becomes, by service he renders, a possible rival. His existence, therefore, Saul will not tolerate. Self-will, declining
(1) the restraints of religion, and
(2) those of conscience,
early appears in him. He is never humbly obedient, but picks and chooses what part of precept he likes, stopping short of a whole obedience. Always feeling at liberty to revise and moderate the requirements of God, he thus comes short, through wilfulness, of God’s requirements. The self-will that declines to serve heartily soon ceases to serve at all. And after he has wrought great deliverances and secured independence of Israel, a long, dark period ensues, unrelieved by nobler qualityone in which his path is downward. The very energy which, restrained and ordered, would have been of vast service, unrestrained, becomes terror to his friends. That firmness of nerve-formation which, consecrated, would have lain his nature open to God, unconsecrated lays him open to invasion of evil spirit, to madness and fury. His action is disapproved by his best friends, by Jonathan, by nation, by his own heart. And wasting powers of nature in following David, he sinks lower and lower, till eve of last battle finds him in sheer despair. There is something terrible in hopelessness with which he addresses ghost of Samuel: “God is departed from me, and answereth me no more, therefore I have called thee, that thou mayest make known unto me what I shall do.” Something touching in way in which, to the end, he believes in Samuel, and longs to hear again something from his lips, and prefers to hear his doom from him if he has to hear it at all. And disobedience leading to despair, the two soon lead to destruction. Oh what a loss was absence of David on that battle-day! Just for want of him, with his heroic following, fate of battle adverse. And there is deplorable defeat where there would have been grandest victory. All that Saul got by opposing David was a sadder life, a shorter reign, a darker fate. And, instead of his ranking with great heroes that have wrought deliverance in the earth: he stands a majestic, melancholy might-have-been, and nothing more. A truncated life; a casting spoilt in the moulding. The mere possibility of such a thing should rouse solicitude in all our hearts.
II. WHAT LESSONS EMERGE FROM THIS? This is the second point I have to dwell on.
1. Likelihoods are not certainties. Your career may have every prospect of being honourable, useful, happy. But probability is not certainty. Whether probability realized will depend altogether and exclusively on degree of faithfulness you manifest.
2. Danger of self-will. “Our wills are ours to make them Thine,” says poet, nobly uttering grand philosophy of life. But reservation of some thing from God is one of the commonest temptations. We say, “We will do much, but not this. We will sacrifice much, but not this. We will follow, but will choose our own time and our own way.” Especially are we liable to be deflected from path of duty when wayward. ness of will strengthened by some strong passiongreed, revenge, dislike. Let us beware of this self-will. It has a look of force and energy; but it really destroys both. It changes the may-be into the might-have-been. We cannot be Christ’s disciples unless we deny self and follow him. Self-will never is allowed in any soul without consequences of saddest kind. Therefore:
3. Let us take our Savour as entire Muster. Give him absolute control. Withhold nothing. The more consecrated we are, the more glorified we shall be. Man keeps back nothing from Christ save to his own hurt. You give up nothing but to your profit. Don’t let our lives be mere might-have-beens. But keep faithfully to the path of duty as shown by Christ, and then, although men of grandest early advantages and powers make grievous shipwreck, you, with no advantages and no special rower, will find that “that which concerneth you God will perfect.”G.
1Ch 10:11, 1Ch 10:12.-A deed of honour.
“And when all Jabesh-gilead heard all that the Philistines had done to Saul, they arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.” It is well to study deeds of honour. Honour is integrity, gratitude, or courage in its finest bloom. If we aim no higher than the fulfilment of our legal obligations, our action will be apt to droop beneath that meagre level. Courage is an essential quality of faith. Gratitude a fine grace, which fosters the growth of every other. So that to aim at honourable action is essential if we would live a worthy life. Sometimes a Falstaff gives us a philosophy of honour, sounding very shrewd, but really very shallow. Sometimes Judas is followed in his example of cynical criticism, and we begin to ask, Cui bono? “To what purpose is this waste?” Mary’s anointing of the Saviour “for his burial;” the honour done here, at great risk, to the dead Saul; the honour done David, when men cut their way through a host to bring him a draught of water from the well of Bethlehem;are above such critics. They see no use in such activities. They believe in money and in power, in avoiding injuries and gathering comforts. But fine enthusiasms, high devotion, costly tributes of affection, they cannot understand. But some can. The writer of the Book of Samuel could see a beauty in this act of Jabesh-gilead, and relates it as something that gives a little relief to the darkness of the field of Gilboa. The author of the Chronicles felt it worth recording. David blessed them for their courage and their gratitude. It is worth our while simply to ponder the noble deed. To make this victory as crushing in its humiliation for Israel as proud for the cities of the Philistines, Saul’s head is put in the temple of Dagon, and his body, dismembered, is hung insultingly on the walls of Beth-shah. Jabesh-gilead was a city about six miles to the east, as Beth-shah was about six miles to the west of Jordan. It had owed to the energy of Saul, immediately on his accession to the kingdom, that it was saved from the cruel fate which Nahash the Ammonite intended and seemed able to inflict. When shame, grief, a tender memory of the service rendered by Saul in the days of his youth rise up within them, they resolve that, whatever risk has to be faced, whatever dangerous eminence their very success may make for them, they will do honour to the dead. If they cannot save his life, they can risk their own to give him a worthy burial. And so, not tarrying, they rise up by night, and by the morning the dead bodies of Saul and his heroic sons are in a friendly city. All the honour that can be shown is given in the decent burial and the week of fasting. The poor, spiteful triumph of the Philistines is curtailed, and the nation, beginning to sink in despondency, wakes up to feel there are still heroic spirits in its midst, that can beard the enemy even when flushed with victory. Several things are noteworthy here.
I. DEATH IS NOT ALTOGETHER LOSS. It ended Saul’s life, but it increased his influence. Yesterday criticized, censured, object of apprehension; to-day he is revered even in his deepest failure. All now is forgotten of visitations of evil spirit, envy of David, unfortunate division which lost them the help of David in this time of their nation’s need. Instead of which they remember him as he delivered Gibeon and conquered the Philistines; how sometimes he prophesied; how no family in the land had shown itself more brave than his; how, when he was really himself, none was manlier or more generous. And now Saul, dead, takes his place once more in the heart of a nation’s love. And as David forgot all his injuries to celebrate his praise, so Jabesh-gilead forgets her weakness and the absence of all help, to rise and do him honour. Mark Antony spoke wrongly when he said-
“The evil that men do lives after them;
The good is oft interred with their bones?
It is the good men do lives after them, and all their faults are buried in their graves. Remember the canonizing touch of death; how it rounds off the memory of the life, softens ill feeling, lets the better nature have its proper influence over others.
II. DEEDS OF KINDLY SERVICE ARE LONG REMEMBERED, It is nearly forty years since Saul had saved Jabesh-gilead from the hand of Nahash. Most of those then saved from the ignominy and mutilation which were to be the terms of capitulation, had died. It was another generation that had risen, and you would hardly have been surprised if they had felt no particular gratitude for so remote a favour. But with all its defects, human nature is not so void of finer feelings as some would paint it. In estimating the deficiency of gratitude, it has to be remembered how exaggerated sometimes are our estimates of service rendered, and how we expect shillings’ worth of service to be requited by pounds’ worth of gratitude. We must remember, too, how often the service is mixed with disservice; the graciousness of the act of help destroyed in the way of rendering it; a gift is accompanied with a scold, or with a threat, or with an intimation of the reluctance with which it is done, or with a degree of patronage that humiliates the receiver. In such cases grateful return is hardly due. The persons rendering help have taken out their payment for it in self-complacency or superiority. But when these faults do not mar the graciousness of help. is gratitude so rare? Kindly natures, whose experience is most large, are never found complaining of ingratitude. They rather agree with the poet, who reports that the gratitude of men had oftener left him mourning. The true benefactors of a nation, what gratitude invests their memory! The kindly natured have a reward which they at least feel far surpassing all their merits. If in an humble position, love flows forth toward them for their modest offices of neighbourly affection, they are honoured by the confidence of men, and their character is that which their fellows copy. If in somewhat higher position, how does the reverence and kindly feeling of a whole city invest the life of honourable kindness! Here this distant act of Saul’s is remembered. And a sort of service which one would fancy would follow with soothing influence the spirit of the dead, is the beautiful fruit of their grateful recollection. Nor is this the only fruit; for you will observe that, in the subsequent history, the house of Saul has nowhere more devoted adherents than the inhabitants of Gilead. Do not fear your good will ever be unrequited. Say neither to God nor man, “Thou art a bard master, and therefore I bury my talent in the earth;” for the world is froward to the froward, honourable to the honourable, grateful to the good; a sort of mirror, in which we find the face we bring to it. With this difference, however, that God working on the side of all that is good, the reward of any goodness is always vastly larger than the retribution of any ill. Covet the beautiful rewards of kindness. Scores of years after they have been rendered they will return with a blessing into your bosom.
III. A DEED OF HONOUR ALWAYS BEARS SOME FRUITS OF GRAND ADVANTAGE. Judas thought there was no reply possible to his question of cynical utilitarianism. And some like him in Jabesh doubtless asked, Cui bono? and protested that the project was rash; that the dead were not bettered by any attentions shown them; that they should rather look after the substantial advantages of their wives and families than risk their lives in sentimental expeditions. But if some argued thus, the event might convince even such that the project was not quite so unwise as it seemed. What were the results? They were at least these.
1. An increase of their own self-respect. Self-respect is as valuable as self-esteem is weakening. It is a force daily lifting men higher in purpose and in action, a restraint on what is unworthy, a stimulus to all that is good. These people had approval of their own hearts. Their act saved them from self-contempt; set a pattern for them which they would copy and excel. Never lower yourself in your own esteem, nor do that for which you will have to excuse yourself to yourself. Your deeds of honour will raise your self-respect, and by doing so will raise your whole future character.
2. It had another result in the good esteem in which all Israel held them. All the tribes honoured them for their faithfulness; David solemnly blessed them for their nobility; a kindly reverence moved all hearts towards them, and an enduring fame. Even the Judases can appreciate such an advantage, only they stickle always at the way that leads to it, because the fame cannot be guaranteed beforehand. We are members one of another. So act that the esteem of your fellows shall be yours. Only second to God’s approval is that of your fellow-men.
3. This act inspired Israel with fresh power to resist the Philistines. The spirit and success of this act took the gilding off the great victory; made the Philistines feel that the end was not quite so absolute as they had thought. The inspiration of the noble deed crept into innumerable hearts; invigorated and nerved them for the task of undoing the mischief wrought; permitted the feeble to breathe more freely, and the brave to make their plans for further struggle. Such are somenot by any means allof the services of this deed of honour. Are they not very high and noble? “Go and do thou likewise.” In your action towards your Saviour, do all that honour bids you; and in your action towards your fellow-men, let honour rather than advantage be the principle of all your actions.G.
1Ch 10:13, 1Ch 10:14.–The danger of spiritualism.
“So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; and inquired not of the Lord.” Consider not the many and grievous faults of Saul, but one, and that his last. In modern language, the witch of Endor was a “medium,” and Saul’s act simply one of those acts of consulting the dead which many believe to be at once practicable and proper. It is not part of my province to defend what some deem the severity of the Mosaic laws against all manner of witchcraft in all its forms. I only remark that a defence of the law which inflicted death upon such might be made by men of tenderest charity; that such would only need to indicate the universal tendency of magic to become “the black art”a means of revenge, prolific in murder and in crimeto justify the severest measures necessary to repress it. It is easy for the sorcerer to destroy, difficult for him to save life. So in all ages and lands, from the astrologers of Europe, in the Middle Ages, down to the Obeamen of the West Indies to-day, the sorcerers have been the instruments of revenge, at once ready to commit and able to conceal the greatest crimes. Even the English law, with its nineteenth-century indifferentism, finds it necessary to punish the common and vulgar forms of fortune-telling. I prefer to take not the forensic but the personal side of this question; and to deal with it, not in its darker phases, in which it would appear as a superstition, enslaving the mind, tempting to by offering facilities for crime, investing life with awful horrors, but rather in the lighter form in which it seems harmless, in which a few years ago in this country and America it was somewhat fashionable, in which it might even seem to be a means of grace, furnishing some proof of the existence of the soul after death to a gainsaying and materialistic age. I would make two or three preliminary observations.
1. That in the nature of things one would expect a great deal of deception to be practised in connection with spiritualism. Even if a large substratum of fact is in it, yet there will always be a temptation to guess when the oracle provokes by its silencea reluctance to be caught at a loss; and the tendency to eke out the oracles by guesses will be all the greater when (as usually happens) it would be impossible to convict immediately of error.
2. That we are at a loss in this matter from not knowing exactly how many senses we have. To the five commonly recognized, one has been addeda sense of heat and cold. But probably we have a great many more senses than six: powers of perception, too subtle to be tabulated, but, in some natures of fine sensibility, quite strong enough to perceive by direct and natural but subtle apprehension what lies outside of the knowledge of the five homely senses that are merely the strong, rough ones, common to us all.
3. That whatever be the explanation (and probably a simple scientific one is possible), the existence and practices of clairvoyants in every age and country, and the record of undoubted wonders done by them, make it almost impossible to doubt that some persons in some circumstances can perceive more than comes within the range of ordinary perception. From Apollonius of Tyana down to Swedenborg; from the Delphic oracle, which told what Croesus was doing on a certain day, several hundreds of miles away, to the instances of second sight still at least supposed to exist in the Scottish Highlands,you get strange facts, too numerous to be met by a universal denial, for which we should, if possible, find some explanation consistent with natural science. But the more of truth there is in the claim of power to reveal the distant or the future, the less, in my judgment, will any wise man have to do with such practices. I therefore urge on many grounds the danger and wrong of spiritualism. Perhaps the following heads may sum up what is material on this matter:
I. WE DO NOT NEED ANY SUPERNATURAL HELP BEYOND THAT OF GOD. For ordinary life the ordinary senses and faculties of man suffice. For all work it is a mistake if the tool be too fine, as well as if it is too coarse. Finer faculties than we have would be too fine for the work of life; would be a source, not of strength, but only of pain and torment. That knowledge of the unseen and future, which we always crave for, would have been given us had it been good for us. But God has concluded that, as regards the unknowable, faith is better than sight, and, as regards the future, hope is better than foreknowledge. For common life, common sense is requisite and is sufficient, especially as we all have within reach aids of grace and enlightenment, that will make our steps safe, if it do not altogether satisfy our curiosity. If we pray to God for guidance, he will answer that prayer, not in some strange and supernatural way, but by calming our over-anxiety, by fortifying our judgment, by presenting in clear light the determining considerations which should weigh with us, by restraining the temptation that might mislead us, by ordering our circumstances so that the only open path is the path of wisdom and of duty. More than this no one needs, and the imagination that the knowledge of the concealed would benefit us is misleading and worrying. Beyond that of God we need no supernatural help or light.
II. SUCH LIGHT IS USELESS AS WELL. There are some things not essential but still soothing, comforting, and helpful. But the knowledge of the concealed is not only not essentialit is useless in any shape in which it can come to us. And that for one reasonIt is never capable of being verified. You are at the mercy of any “tricksy sprite” that likes to play with your solicitude. If ghosts are free to report themselves, any one of them could simulate Samuel, and, instead of the sober oracle you expect, could give you something with just that shade of error in it that would make it fatally seductive. You cannot apply rule-and-compass argument or faculty to the verification of the message. You must “trust them all or not at all.” You cannot prove the spirits in any of the matters on which you seek their light. I say therefore it is valueless. Such oracles are unsigned cheques, which you cannot treat as money. Seeking to escape from the painful necessity of relying on your own judgment, you (like Roman Catholics) have still to rely on your private judgment on the most momentous question of the whole, viz. whether they are worthy to be your guides. Therefore “pick no locks;” be content to be in the dark where God has left you in the dark. It will be safer for you to travel the unknown road by God’s moonlight or starlight, than to have a blazing gleam thrown round you, which comes you know not whence and leads you know not whither.
III. THERE IS MANIFOLD INJURY IN HAVING RECOURSE TO SUCH
1. There is injury to the body. There are few whose nervous systems can stand either real or imaginary communion with the unseen world. Converse with fellow men and women has no exciting element; but spirits either find or leave the nerves unstrung. Fancy takes reason’s throne. Man lives in two worlds, instead of in one bright with the presence of God and man. There can hardly be enjoyment of the friendship without solicitude as to the enmity of the spirits; so that calmness of nerve and that fine physical health which furthers all good growth is generally seriously impaired.
2. There is injury to the mind. The proper self-reliance which dignifies and develops man is interfered with by this reference of all things to a mysterious oracle. The faculties grow strong by being trusted. Judgment inspired and brightened by God, the more it is used the more it grows. Subordinate it to mysterious oracles, and the whole mental energy deteriorates and slackens. Above all:
3. The soul suffers. We cannot well have two guidestwo oracles. We can leave God, and be guided by the dubious light which mediums may find for us; or we may leave them, and take God’s light and God’s darkness as he sees fit to give it; but we cannot very well have both. Even the devoutest we imagine will find the simplicity of their dependence on God somewhat impaired by resorting to other guides; and their simple acceptance of the Saviour’s teaching impaired by their sitting at the feet of those whose suggestions do not always concur with his. So the writer speaks of Saul’s act as of a backsliding, pointing the despair into which he had sunk. Keep your heart free of all that enfeebles it and of all that divides it from the Lord. Poor Saul got nothing but a deeper despair that drove him to his doom. Take Isaiah’s exhortation, therefore, to the spiritualists of his day: “When they shall say unto you, Seek unto them that have familiar spirits, should not a people seek unto their God?” (Isa 8:19).G.
HOMILIES BY F. WHITFIELD
1Ch 10:2, 1Ch 10:14.–Saul and David.
The portion of the Book of Chronicles referring more particularly to the genealogy of Israel ends with the thirty-fourth verse of the ninth chapter. With the following verse commences the real history of the people. The history of a nation is the history of its head or king; and we commence that history with the history of Saul and David. They both appear on the scene in the following verses. We must not forget, in reading this history, that these two personages are representative characters. They are eminently typical. In Saul we must not omit to see the head of the great world-power, or that which is antagonistic to the kingdom of the Son of God. In David, likewise, we must see One greater than David, even the true David, the Lord Jesus Christ. Saul and David are from beginning to end in opposition, Saul’s history comes first. He is the people’s choice, the man of the world. His entire course is enmity against David. Hatred, opposition, and bitter persecution are the results of this enmity. The end of the world-power, as represented in him, is defeat and failure, ruin and death. Thus will this world’s rule end also. Nevertheless, all this opposition and enmity are most needful to David and his few faithful followers. It disciplined and trained him for the kingdom for which he had been anointed of God. So this world’s misrule and enmity are most needful for the Lord’s anointed ones. David and his followers under Saul were strangers and pilgrims indeed. So Christ and his people are now. But their time is at hand when the weeds of sorrow shall be exchanged for the laurels of victory. I said Saul’s history comes first. It is always so. Whether in the history of individuals or nations, whether in nature or in grace, in everything the dark background comes first, and then the lines of the picture of grace can be seen. The tenth chapter of this book is man at his best estate. It is the dark background. One chapter is enough for it. The eleventh chapter begins with the God-man, David, who is the type in it of a “Greater than David.” It goes on unfolding chapter after chapter. It has not ended yet, for in the history of David’s Sonthe Lord Jesus Christit is still going on. The chapters are still unfolding him, and will throughout eternity, for he is “the everlasting God,” the “I am that I am, which is, and which was, and which is to come, the Almighty.’W.
1Ch 10:4.–Saul’s character.
Saul was not an atheist. He was a religious man in his way. This chapter shows it. Saul calls the Philistines the “uncircumcised ones.” Circumcision distinguished him, and he evidently prided himself on it. it had placed him on a pedestal so that he could look on all others and exclaim, “Stand aside; for I am holier than thou.” Thus he had the “form of godliness;” but where was the “power“? Was there one iota of what circumcision was intended to represent about him? None. He rested in the ordinance. The meaning of that ordinance had in him no adequate expression. Are there not many now who pride themselves on baptism? But what has baptism in them in its true meaning? Are they dead and buried with Christ? Are they risen with Christ? Are they alive unto God and dead indeed unto sin? Where is the crucifixion of them to the world and the world unto them, which baptism signifies? Alas! they have none of it. They may look with disdain upon the “unbaptized” ones, as Saul did upon the “uncircumcised” ones; but well would it have been for him, and well would it be for them also, if they had never had it.W.
1Ch 10:13.–Saul’s sin.
What was Saul’s sin for which he was slain? He followed God just so far as suited his convenience; when it interfered in any way with his own interests he cast him off. He destroyed the Amalekitesso far he obeyed God’s word, because he had no interest in doing otherwise; but he saved Agag and part of the cattle and the chief things of the Amalekites, because they were of advantage to himself. This is the sin of this day. We serve God so far as it does not interfere with personal advantage, present or future; but when God comes in and demands a full surrender at any cost, we cast him off. Self-interest and advantage are our god in reality, though it may be very convenient to us, and even help us to the attainment of our ends, to acknowledge Jesus Christ. But Saul committed a twofold sin against God. He sought in a time of perplexity to know God’s will. The Lord was silent. He was left in darkness. Probably it was only in form that he sought God. God had given his will in the matter of Agag, and he had refused to act upon it. If we go deliberately against God’s will in any matter, we must expect God to be silent. It is the punishment for our sin. Instead of repenting and again seeking God, he had recourse to a witch. This was forbidden by the Law, and Saul knew it. It mattered not. It was for his advantage; and Saul, true to his character, cared little for the law or anything else when it stood in his way. Nay, worse than all, he had put down necromancy. He had issued penalties of death upon it, and now he is actually seeking it himself! What tremendous inconsistency! Ah, but Saul would do as King of Israel what he would not do as an individual. He could carry out God’s will when it did not interfere with himself in any way; but when it did, he would trample it under his feet. It is the picture of thousands.W.
1Ch 10:13, 1Ch 10:14.-Saul’s death.
As we look at the account of Saul’s death (1Ch 10:2-4), how natural it seemsjust in the ordinary course of battle! No eye looking at it could put any other interpretation upon it. But mark the Divine testimony”God slew him.” The battle and the archers and all the second causes are simply but the drapery behind which the Divine hand was carrying out its purposes of removing Saul to set up David. Thus must we look at everything that passes before the eye. It is the province of faith to look behind all the drapery and see the Divine hand. To this moral elevation none can reach but they who are habitually in communion with God. Not the “archers,” not the armour-bearer’s “sword”not these, but “God slew him,” and “turned the kingdom unto David.” And observe the identification of the Lord’s word here with the Lord himself. To sin against the Word is the same as to sin against God. So it is said of Jonah when he disobeyed the Lord’s Word, “he rose up to flee from the presence of the Lord.” Let us ever learn that the Lord’s Word is God himself, and the despite done to one is done to the other.W.
HOMILIES BY R. TUCK
1Ch 10:2.–Innocent sharing in calamity.
The judgment that came upon King Saul could not be limited to him; it included his sons, his family, his dynasty. Saul’s sin was distinctly personal. He committed acts of wilfulness; he failed in the completeness of his obedience (1Sa 13:8-14; 1Sa 15:8, 1Sa 15:9). And yet his sin could not be personal onlyno man can secure that his sin shall be, while he comes into relations with others. Saul’s sin must also be officialthe iniquity of the representative person, the king; and relationalthe iniquity of the father, the head of a family. So far as a man’s sin starts a train of consequences, he cannot limit the disabilities to his own suffering, and he may not wonder if the resultant calamities should strike him through the suffering of those most dear to him. To our feeling the exceeding bitterness of the consequences of wilful sin lies in the fact of their involving others, and those whom we would most anxiously spare.
I. THE INNOCENT DO NOT SHARE IN THE GUILT. Distinguish between the guilt and the calamity that follows on it. The guilt can rest only on the man who does the wilful and guilty act, because an action is only guilty action when it is wilfully done against light and knowledge. So, depending on the will, it belongs exclusively to the individual. King Saul was guilty before God, but his sons were not, save as they may have personally accepted and approved their father’s acts, and so made themselves individually responsible. This way of becoming sharers in guilt is taught by St. Paul in Rom 1:22. He comes under the Divine judgment who has pleasure in them that do evil things, as well as those who actually do the evil.
II. THE INNOCENT MAY SHARE IN THE CALAMITY THAT FOLLOWS ON SIN. This may be illustrated from the family spherea father’s wrong-doing breaks up the home, etc.; or from the social spheresneglect of sanitary laws on the part of local governments involve the innocent citizens in disease and plague; or from the national spheresa king’s wrong-doing brings war, and battle and siege are calamities for women and children as well as for soldiers.
III. THE INNOCENT MUST SHARE IN THE CALAMITY THAT FOLLOWS ON SIN. For this is precisely the condition under which God has set mankind. It follows, of necessity, upon that fact of the “solidarity of the race,” which modern writers are now setting in prominence, but which St. Paul taught as one of the basis-principles of Christianity long years ago. See his speech at Athens and the Epistle to the Romans. Illustrate by the figure of “many members in one body.” One limb or organ, diseased, gives vain and weakness in other organs that are not diseased. Men are, in actual life, as vitally related as parts of the body, and if one member sins the other members suffer with it.
IV. THE INNOCENT SHARING IN CALAMITY HAS A MORAL MISSION. It is one of warning. We only feel the real evil of sin through the pressure of the troubles that follow upon it. But it becomes an effective warning that we must drag others down with our sin; and we can never be sure who will be the chief suffererit may possibly be our dearest and best.
V. THE INNOCENT SHARING IN CALAMITY HAS A RECOVERING AND REDEMPTIVE POWER. It awakens to a sense of sin, recovering us from the delusions of self-will. It binds men together in a brotherhood of helpfulness; seeking to relieve from burdens of suffering, they are led to see that suffering must be dealt with at its root, which is sin.
Lead up to the fact of the Lord Jesus Christ, the innocent member of the human race, the spotless and perfectly obedient Son of God, suffering in, with, and for a guilty world. It is precisely this which is the fullest and most effective revelation of the guilt of mankind. Yet it is precisely this which is the great recovering and redemptive power. “He was wounded for our transgressions,” and “by his stripes we are healed.”R.T.
1Ch 10:3-6, 1Ch 10:13.-The end of self-will.
In dwelling on the sad circumstances of King Saul’s death, we are led to review the life which ended so miserably, and to endeavour to find the root of evil, in disposition or in conduct, which bore at last such fruitage. The actual incidents of Saul’s career should be recalled.
I. THE HOPEFULNESS OF HIS INTRODUCTION TO US. In his expedition to seek the lost asses, in his anointing at Ramah, in his election by lot at Mizpeh, in the confirmation of his kingship at Gilgal, and in the first actions of his government, there are the signs of a hopeful reign. Especially may be noted and illustrated his modestyin shrinking from the responsibility of kingship; his loyalty to dutywhere the will of God and the people was made plain to him; his openness to religious influencesas seen in his catching the prophetic impulse; and his generosityshown in refusing to take vengeance on those who disputed his authority. Many a man has begun well. No man knows himself until he has berne the stress of middle life, and its responsibilities, testings, and temptations.
II. THE PERIL OF THE OVER–DEVELOPED BODY. For this he was chosen and admired; in accordance with the admiration of physical size and strength which is common to all people who retain tribal notions. But there is also the peril of the bodily growth being stronger than the mental, and the overgrowth of body often involves moral weakness. And these may find expression in a stubbornness of self-will, which, by indulgence, may become mania. The self-will of moral weakness should be carefully distinguished from the self-reliance, power of rule, and masterfulness, which are as clearly the signs of mental and moral strength.
III. THE TEST OF THE NEW TRUST OF KINGSHIP. The office was quite a new one; the only previous instance was the forced kingship of Abimelech. Saul had really no modes on which to order his conduct. Exactly what kingship could be in a country where Jehovah himself was the sole sovereign Lord, he had to find out. So that, beyond the ordinary testings of any new and untried situations, Saul was tried by the uniqueness of the position in which he was placed. Exactly the point at which he might fail was thishe might practically claim independence for an office which was nevertheless strictly a conditioned and a dependent office. He could be Jehovah’s prince and viceroy; he would be tempted to claim personal and independent kingly rights. So the trust of the office tested his will, proved whether he was fully and sincerely loyal to God. This piece of Saul’s life brought him into the conflict of the seen and the unseen, which every man must enter. Would he, even with all the fascinations and interest of the “seen,” be true to God, the unseen? Would he be strictly and wholly obedient to the Divine commands and the Divine leadings? Not character only, but the very root-principle of Saul’s being, was tested. Compare the searching tests of Abraham’s faith and Job’s patient submission. Saul failed under the testing; so we have to consider
IV. THE CONDITIONS OF THE GROWTH OF SELF–WILL. Apparent success in the earlier efforts of wilfulness encourages the self-confidence. But, in view of Saul’s case, we may especially dwell on the influence of rejecting early Divine warnings, and refusing to be humbled under reproofs of earlier sins and failures. This involves the hardening of the heart, as may be illustrated in the case of Pharaoh.
V. SELF–WILL, IN THE END, BRINGS BOTH SELF AND OTHERS TO RUIN. It can never have more than a certain length of tether. No man can long “resist God and prosper.” Saul’s later days fully illustrate the inward miseries and-outward ruin of self-will; the “death” which this sin, “when it is finished, surely brings forth.” Distinguish between the self-strength which God may use, and the self-will which severs a man wholly from God. Whatever may be our station or our office, there is one condition of success, and only onewe must “fear God, and keep his commandments.”R.T.
1Ch 10:11, 1Ch 10:12.–The time for returning kindness is sure to come.
Recall the deliverance which, very early in his kingship, Saul had wrought for the men of Jabesh-gilead (1Sa 11:1-15.). It seemed most unlikely that those rescued citizens would ever be able to do anything for Saul which would publicly testify their gratitude; and yet time passed on, and presently brought them their golden opportunity. When the stripped and dismembered bodies of Saul and his sons hung in front of the gates of Beth-shun, the men of Jabesh-gilead felt they could at least stop such dishonouring of the dead; so they made a sudden foray in the dead of night, seized the bodies, gave them honourable burning, and burial under a tree (1Sa 31:11-13). We may learn from this incident that
I. WE CAN HELP OTHERS IN THEIR EXTREMITIES. For precisely this we are knit together in the human brotherhood; and there are no possible forms of human need and trouble for which there are not human alleviations; and these are at our command.
II. QUICKNESS TO HELP OTHERS IS CHARACTERISTICALLY CHRISTIAN. Sensitiveness to human suffering, and sense of personal responsibility in relation to its relief, are necessary features of Christian character, and essential elements of true Christ-likeness. “Himself bare our infirmities and carried our sorrows.” We are to “bear one another’s burdens, and so fulfil the law of Christ.”
III. MEMORY OF HELP RECEIVED SHOULD BE LOVINGLY CHERISHED. Ingratitude is a sin of peculiar baseness. There may be long delay ere gratitude can find its opportunity, but it should be well nourished and kept for its occasion.
IV. TIME BRINGS ROUND THE OPPORTUNITY FOR ALL WHO KEEP THE WILL. Illustrate from incident of text, and from the care of our parents. We seem unable to show our gratitude for the hallowing care of our childhood; but their helpless old age comes, and we get our opportunity. Lead on to that sense of indebtedness we should feel to Christ for his redeeming work; and to the duty of keeping ever watchful of opportunities for serving himas we may do, by serving some of the least of his brethren. See McCheyne’s hymn, “When this passing world is done,” etc.R.T.
1Ch 10:14.–Judgments come through men, but they are from the Lord.
This topic is suggested by the expression, “Therefore he slew him.” This passage gives the reason for the death of Saul, as viewed from a later standpoint; amoral is pointed from it that might serve as a warning to the returned captives of Babylon. Saul came under judgment, and we must see that it was Divine judgment. It may be well to form a careful estimate of Saul’s character and reign, so that the Divine dealings with him may be worthily apprehended. “It is impossible not to recognize elements of good in him. David’s lament does but express the national admiration for one, who, in his best days, must have been both prudent in counsel and mighty in war. We cannot fail to see the evil taint of self-will making sinister marks across the entire record and utterly darkening the closing chapters.” There is little bat warning to be gathered from the story of King Saul; but we should receive those warnings humbly, for “let him that thinketh he standeth take heed lest he fall.”
I. GOD‘S JUDGMENTS FIND EARTHLY SPHERES. One of the great objects for the sake of which the Old Testament histories are preserved to us is to convince us that God visits sins now, and lets his judgments be executed here on earth. Judgment, in Saul’s case, came on a battle-field; it may come on a sick-bed or a ruined home. Our tendency is to call earthly troubles accidents, and to shift the idea of Divine judgment into the world that is to come. We think that God will judge, condemn, and execute his judgments there, and so we too easily separate him from the calamities of our life. It is to be impressively apprehended that Saul had his judgment in this sphere. No man can be sure of postponing the Divine judgment to the next life. Whosoever “transgresseth” lies under this exceeding peril; the Divine indignation is over him now, and he has no security as to how or when it will fall.
II. GOD‘S JUDGMENTS AND HUMAN AGENTS. This needs to be set forth so as to correct a common fallacy and self-deception. Men may be willing to admit that fire and tempest, famine and pestilence, are executive agents of God, and work out his judgments, but they are less willing to see that their fellow-men, even in doing wrong, may be used by God as his executioners. Even the Philistines, in their violence and wilfulness, became the executors of the Divine wrath on Saul. See how much larger and more comprehensive a view of the Divine administration this gives; and it may afford some very humbling revelations of some misunderstood passages of our lives. Maybe we thought ourselves only wronged by men; through the wrong we were punished by God.
III. THE EARTHLY AND THE HUMAN JUDGMENTS MUST NOT HIDE THE DIVINE IN THEM. As we see things, the Philistines defeated Saul and he ultimately slew himself. But we must not thus obscure the Divine. The deeper truth is that God slew him. So of the incidents of our lives; nothing should hide the Divine meaning of them.
IV. THE EARTHLY AND THE HUMAN SHOULD NOT BE ALLOWED TO CONFUSE OUR VIEWS OF THE FUTURE AND ETERNAL JUDGMENT. No judgment, limited to the earthly spheres, can be properly said to exhaust the Divine sentence. God wants the next life for the adequate vindications of his righteousness. The fact of a man’s having suffered in this life gives him no security against judgment to come.
V. THE EARTHLY AND THE HUMAN FIND THEIR COMPLETE MISSION, NOT IN THE SUFFERER, BUT IN THE WARNING OF THOSE WHO MAY HEAR OF THE JUDGMENT. This is illustrated in the preservation of the records of the Flood, the destruction of Sodom, the ruin of Balaam, the miserable end of Saul, etc. Deal with our Lord’s teachings concerning “calamity.” Distinguish “calamity” from “judgment.” We call a thing a judgment when we can connect together as in Saul’s case the sin and the suffering. Otherwise we say, “It is a calamity, and it may be a judgment.” Plead for a real and practical belief in God’s present rule, and solemn vindications el his will and authority, both in national and individual spheres.R.T.
Fuente: The Complete Pulpit Commentary
2. HISTORY OF THE KINGS IN JERUSALEM FROM DAVID TO THE EXILE.
1 Chronicles 10-36
1. DAVID.1 Chronicles 10-29
a. Introduction: Fall of the House of Saul.Ch. 10
1Ch 10:1.And the Philistines fought against Israel; and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa. 2And the Philistines pursued Saul and his sons; and the Philistines smote Jonathan and Abinadab and Malchi-shua, sons of Saul. 3And the battle went sore against 4Saul, and the archers found him, and he trembled for the archers. And Saul said to his armour-bearer, Draw thy sword and thrust me through therewith, lest these uncircumcised come1 and insult me; but his armour-bearer would 5not; for he was sore afraid; and Saul took the sword and fell upon it. And his armour-bearer saw that Saul was dead, and he also fell on the sword and 6died. And Saul died, and his three sons, and all his house died together. 7And all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead; and they forsook their cities and fled, and the Philistines came and dwelt in them.
8And it came to pass on the morrow that the Philistines came to strip the slain, 9and they found Saul and his sons fallen in Mount Gilboa. And they stripped him, and took his head and his armour, and sent into the land of the Philistines around, to bear tidings to their idols and to the people. 10And they put his armour in the house of their god, and fastened his skull in the house of Dagon. 11, 12And all Jabesh-gilead heard all that the Philistines had done to Saul. And all the valiant men arose, and took the body of Saul and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
13And Saul died for his transgression which he committed against the Lord, for the word of the Lord which he kept not, and also for asking a necromancer 14to inquire.2 And inquired not of the Lord; and He slew him, and turned the kingdom to David the son of Jesse.
EXEGETICAL
Preliminary Remark.This account of the downfall of Saul and his house agrees, except in coordinate details, literally with 1Sa 31:13 ; only the 1Ch 10:13-14 are an addition of the Chronist, designed to mark the history of the fall of Sauls family as the transition to the following history of David, that forms the proper centre of the whole work of our historian. For this history of David points all that precedes, the whole of the genealogies in the first nine chapters, with their emphatic elevation of the tribe of Judah. And if these genealogies are so disposed that they close with the register of the Benjamite house of Saul, this serves to prepare for the contents of our chapter, which on its part is preparatory to the following special history of the reign of David, the ancestor aud founder of the legitimate line of kings.
1. Sauls Defeat and Death in the Battle with the Philistines on Mount Gilboa: 1Ch 10:1-12 comp. 1Sa 31:1-12).And the men of Israel fled before the Philistines. The fuller statement of the books of Samuel (1 Samuel 29 comp. 1Ch 28:4) shows that this flight of the defeated Israelites was directed from the plain of Jezreel, as the proper field of battle, to Mount Gilboa, their former post.
1Ch 10:2. And the Philistines pursued Saul and his sons; properly, clung to Saul, a fit expression for the incessant and vehement pursuit (Sept.: ; Luth.: hingen sich an Saul). The abridged form , for , as in 1Sa 14:22; 1Sa 21:2. On Jonathan, Abinadab, and Malchishua see 1Ch 8:33.
1Ch 10:3. And the archers found him, overtook him (as 1Ch 10:8; comp. 1Sa 20:11).And he trembled for the archers. lit. apoc. Kal of , torqueri, tremerc; so 1Sa 31:3; comp. , Ps. 197. 4. The resent terror of Saul corresponds with that in 1Sa 28:5. It is unnecessary here to prefer the reading of the Sept.: (, perhaps resting on a , from , ), and so render (with Kamph.), and he was pressed by the archers. For the he was wounded, of the Sept. in the parallel 1Sa 31:3, comp. Berth, and Wellh., Text der der BiicherSam. p. 147, who perhaps unnecessarily assumes that the Chronist may have read and he was wounded Niph. of ), and therefore omitted , which did not suit this verb. The omission of this adverb is sufficiently accounted for by the abbreviating habit of the author, on which also the omission of the pleonastic after (1Sa 31:3) rests, as also that of at the close of 1Ch 10:5, etc.
1Ch 10:4. Lest these uncircumcised come and insult me. Before (comp. Jer 38:19; 1Sa 6:6) the parallel text in Samuel exhibits a , which perhaps did not originally stand in the text, but seems to be repeated by mistake from the foregoing imper. , so that the word is rightly omitted by the Chronist; comp. Berth, and Wellh.
1Ch 10:6. And all his house died together. Again an abbreviation for, and his armour-bearer, and all his men on that day together, in Sam. 31. The design of this abbreviation was scarcely to remove the strong exaggeration (Wellh.) contained in on account of which the Sept. perhaps left these words untranslated; for the of our author contains a like exaggeration, as Sauls whole house did not fall in this battle, as the author (1Ch 9:35 ff.) knew very well. The expression is general and excessive, as the longer one in 1 Samuel 31. also.
1Ch 10:7. And all the men of Israel that were in the valley, or on the plain. More exactly, 1 Samuel 31, the men of Israel that were beyond the valley and beyond the Jordan, that is, that dwelt west and east of Mount Gilboa. That our writer had a defective text (Thenius) is not to be assumed ; rather the same process of abbreviation is found here, as immediately after, where the required subject is omitted after .
1Ch 10:9. And they stripped him, and took his head and his armour. Instead of this, 1Sa 31:9 has, and they cut off his head and stripped off his armour. The beheading, understood of itself (comp. Goliath, 1Sa 17:54), our author leaves unmentioned.And sent into the land of the Philistines around, namely, these trophies, Sauls head and armour (comp. Jdg 19:29 f.). Accordingly, the Sept. in 1 Samuel has translated , where perhaps messengers ( ,) is to be supplied; see Then. and Wellh.To their idols and to the people. For (where =with, before), the text in Samuel has , in the house of their idols, a reading not confirmed by the Sept., which seems to owe its origin to the following verse ().
1Ch 10:10. And they put his armour in the house of their god; according to 1Sa 31:10, in the temple of Astarte. for the Ashtaroth, the same deity as the queen of heaven of the Canaanites, Jer 7:18 ff., or the Alilat of the Arabs, Herod, iii. 8 (perhaps also = the Phenician mother of gods, Astronoe of Damascius [vit. lsid. 302; comp. Dllinger, Judenth. p. 143], and the Spartan Venus hastata victrix of Cythera), was the chief deity of the Philistines, that A whose ancient and wealthy sanctuary at Askelon is mentioned by Herodotus i. 108. We are perhaps, therefore, to understand this Astarte temple at Askelon, as the text named temple of Dagon, the second chief divinity of the Philistines, will be that mentioned, 1Sa 5:3 ff., at Ashdod, which was especially frequented in the times of Saul (comp. Vaihinger, Art. Philister in Herzogs Encycl. xi. 576 f.). That their god and Dagon could not be opposed, as Wellh. thinks, is too much to assert. Rather was the Astarte of the Philistines a kind of androgynous being, that formed with Baal a syzygy or a supreme divine principle, and certainly one fundamentally different from the fish god Dagon (because the latter was both younger and less esteemed). Comp. Dllinger, p. 397 ff.; Mller, Astarte, a contribution to the mythology of oriental antiquity, Wien 1861 (in which also the Cretan Europa [ = the strong] is identified with Astarte), Vaihinger, as above.And fastened his skull in the house of Dagon. These words are wanting in 1 Samuel 31, where, on the contrary (1Ch 10:10), is found the following notice: and they fastened his body to the wall of Beth-shean. Here we must choose between the assumption, that our text arose from a corruption of this reading of Samuel (Wellh.), and such harmonizing attempts as that of Ewald and Thenius, who assume that originally after the words, his skull in the house of Dagon, stood the following, and they fastened his body to the wall of Bethshean, but they fell out on account of the similarity of and ; or that of Bertheau, who explains the omission of the notice of the fastening of the body to the wall of Bethshean as an intentional one, that is to be judged in the same way as the other abbreviations of our writer. The latter assumption is the most probable, because in 1Ch 10:12 there is no mention of fetching the body from Bethshean.
1Ch 10:11. And all Jabesh-gilead:1 Samuel 31 : and the inhabitants of Jabesh-gilead. According to Berth., the before ; came into the text on account of the plur. but here again the easier supposition is that the Chronist has abbreviated the text of Samuel. Besides, it was gratitude for the deliverance wrought for them by Saul (1 Samuel 11) that moved the oitizens of Jabesh to this pious care for his burial.
1Ch 10:12. And took the body of Saul. is a later phrase, usual in Aramaic, occurring only here in the O. T. for the of Samuel, Whence the body was fetched, and what was done with it (for example, its incremation, 1Sa 31:12), our author, true to his abbreviating habit, omits.
2. Closing Reflection on the Fall of the Kingdom of Saul: 1Ch 10:13-14.And Saul died for his transgression. Wherein this transgression : unfaithfulness, apostasy; comp. 1Ch 5:25, 1Ch 9:1; Lev 5:5) consisted, is added1. In not following the word of the Lord, that is, His command to destroy Amalek (1Sa 15:11; comp. 1Ch 28:18);2. In inquiring of the necromancer.For the word of the Lord which he kept not. Besides 1 Samuel 15, we are to understand here, also, that earlier case of disobedience in 1Sa 10:8; 1Sa 13:13, and also 1Sa 22:18 f.And also for asking the necromancer to inquire, to seek an oracle, a revelation; comp. 1Sa 28:7, where is used in the same pregnant sense. On the quite superfluous gloss of the Sept., comp. Crit. Note.
1Ch 10:14. And inquired not of the Lord, sought not information. This is not inconsistent with the fact that, 1Sa 14:37; 1Sa 26:6, Saul had inquired of the Lord, but without effect (because the Lord had departed from him, 1Ch 28:15). It rests rather on the certainly correct and historical presupposition, that Saul had neglected to seek the favour of Jehovah with the proper zeal, and then inquire of Him. Comp. Starke: he sought Jehovah not uprightly and in due order, and put not his trust in the Lord, in the order of true repentance;he did not continue his inquiry of the Lord, when God refused him an answer on account of his sins, to the confession and entreaty for pardon of which he had not brought himself, but betook himself forthwith to the soothsayer.And He slew him (in the battle, after Samuels spirit had announced to him his doom, 1Sa 28:19), and turned the kingdom to David. On , comp. 1Ch 12:23; 2Sa 13:12. On the significance of the present small section for the history of salvation, comp. the evangelical and ethical reflections on 1 Chronicles 10-29, No. 1.
Footnotes:
[1] Kethib: . Keri: .
[2]After the Sept. gives the superfiuous addition: . Comp. Sir 46:20.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The history of the genealogy of Israel being finished, the book of Chronicles now enters upon the history of Israel as a people. In this Chapter we are carried back to that part of Saul’ s history which terminated with his death, with the events that followed, from the men of Jabesh-gilead.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
I shall desire the Reader once for all, while over going such parts in the book of the Chronicles as we have already reviewed in the former books of Samuel or the Kings, to consult what hath been already offered in that part of our humble Commentary. It would swell this little work unnecessarily to enlarge upon such portions as are only the duplicates of the history. Whatever opens to a new thought, or affords, a new occasion to spiritualize the passage, in such instances I shall beg to detain the Reader. All that is related in these verses will be found in substance the same in 1Sa 31 to which I therefore refer.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Life a Battlefield
1Ch 10
WE now come to a portion of the history which is so clearly a repetition that we need not follow it in all its well-known detail. Having already treated nearly the whole of the matter at some length, it will be sufficient now to rest at a point here and there which will enable us to fill in some practical and suggestive instruction. Let it be understood however that what we are about to do is rather of the nature of indication than of exposition. The peculiarity of the Bible is that many of its separate sentences admit of being taken out of their proper setting and used as mottoes or maxims bearing upon immediate questions of spiritual interest or actual conduct. When portions of the Bible are so used it must be distinctly remembered that there is an infinite difference between the accommodation of a text and its critical exposition. It is important to keep this vividly in mind, lest the Bible be charged with unnatural and intolerable responsibilities. With this general caution let us proceed.
“Now the Philistines fought against Israel “( 1Ch 10:1 ).
Yet Israel was chosen of God. Is it possible for men who are specially favoured of heaven to be brought into controversy or war? Will not everything be made plain and clear before them, and will not the enemy flee away in order to let the hosts of God pass through without fear of delay? We find the exact contrary to be the case in practical life. The holier the man the severer the conflict. The way of Jesus Christ was hedged up on every side by direct temptation of the devil, by unbelief, by contempt, by suspicion, and by all manner of hostility. In the most reverent sense of the term God himself has to maintain his own sovereignty by daily controversy. Providence is denied, beneficent purpose in life is not credited. Special inspiration is derided, and ultimate judgment is the subject of stubborn doubt. We must not think we are wrong simply because opposition is energetic and persistent. The battle of the Philistines against Israel was fought in the plain of Jezreel or Esdraelon, the scene of so many of the struggles of ancient history. It would appear as though many of the controversies of the Church were localised in as distinct a manner. What battles have been fought at Rome! What conflicts have there been at Constantinople! What furious assaults have taken place at Westminster! Luther, Calvin, Knox, Wesley, are names which are distinctly associated with battlefields. Then there are questions around which the great controversies of the Church have raged; as, for example, Inspiration, Authority, Miracles, Atonement, Immortality, and many others. The historical ground of the Church in this very matter will one day be the most precious possession of the Church. The battlefield should become a fruitful orchard, and the desert of strife should blossom as the rose. Our remembered battlefields should be amongst our wisest teachers. In conducting the conflict we saw much of human nature; we measured our own strength; we felt our need of supernatural ministry; we uttered our boldest and tenderest prayers; we dispossessed ourselves of many misleading and dangerous illusions. What a battlefield is life! There are more wars in human history than are public to the world. What room for heroism even within the narrowest family circle! But the most desperate of all wars are fought within the heart itself. Many a man can conquer Philistines who cannot subdue his own passions. Moreover there is help in the conduct of public or open war arising from the knowledge and sympathy of observing friends; but in the wars of the soul even sympathy can take no part because of the very secrecy of the tremendous battle. No man can tell all his thoughts. The hesitation of the tongue may sometimes betray the reality of the inward struggle, but never can the most confiding heart tell all the detail of its conflict and sorrow. But is life all battle, are not many quiet victories won, is there not a ministry of the Spirit as well as a temptation of the devil? Justice demands that we look at both aspects of life’s tragedy and so learn that the ways of the Lord are equal.
“The battle went sore against Saul”( 1Ch 10:3 ).
Literally, the battle was heavy upon Saul, like a burden crushing him to the earth. They that shot with the bow came upon him; and he shuddered greatly before the shooters. Why was the battle sore against the king of Israel? Saul believed himself to be forsaken of God, and therefore to have become the sport of man. Indeed it was this idea of “sport” that embittered Saul’s last moments. He prayed his armour-bearer to draw a sword, and thrust him through therewith, giving as a reason, “lest these uncircumcised come and abuse me,” literally “make a toy of” or “sport with.” We notice the word in the tenth chapter of Exodus ” Now I have made a toy of Egypt.” The battle will go heavily against the Church, just in proportion as the Church is conscious of the departure of God. Here we are reminded of the analogy of the vine and the branches. As the branch cannot bear fruit of itself, except it abide in the vine, no more can the Church make vital and fruitful progress, except by continual fellowship with God. Saul was as muscular as ever, as ambitious as ever, and as energetic as ever, but he had lost the consciousness of the nearness of the Almighty. What are all church buildings, formularies, ceremonies, pecuniary resources, literary achievements, when the Spirit of God has been grieved or quenched? Hence the need for continual praying for the baptism of the Holy Ghost. Every day should now be a day of Pentecost. Not even the most trivial act should be done except in the spirit of prayer and trust. So long as we think that some things in the Church are spiritual, and other things are temporal, we shall bring a divided mind to bear upon our work. Communion with God will help a man to do every part of his duty with a joyful heart. It is joy of heart that turns labour into delight, and that banishes from the spirit all the calculations and devices of a hireling. Although the battle went sore against Saul, we must not suppose that Saul represented an unblest cause. The reason may be in Saul himself, rather than in the cause for which he fought. The situation does not lie between the sunrise and the sunset of one little day. By-and-by we shall come upon the spiritual explanation of all things. It is popular to contemn metaphysical study as unpractical and tedious; but we have had history enough to show that the commonest incidents go back into metaphysical reasons, and that not until the metaphysical has been purified, will practical life as it is sometimes too narrowly described, be really virtuous and beneficent. The Philistines who came up from Egypt, and shot their arrows against Saul, might boast themselves of their superior strength and skill, little knowing that in congratulating themselves, they were operating in total ignorance of the reality of the case. The enemy sometimes laughs too soon. Many who suppose themselves to be fighting against God, may in very deed be used by the Almighty for the infliction of his judgments. Many a Philistine has laughed at the perplexities and failures of the Church, imagining that by his own wit he had brought contempt upon the people of God; but events have shown that the very people whom he had momentarily discomfited had brought themselves within his malign power, by unfaithfulness to their sacred trusts. We know in common life how unfaithfulness disables the firmest strength. When conscience gives way, all outward fortresses crumble into dust. It is only when we know that we are spiritually right, that we can conduct every battle fearlessly, and in assured hope of success. Sometimes leaders, captains, and commanders, have to be overborne or displaced, in order that the great cause which they fail to grasp, and adequately to represent, may vindicate its own claim to a position of confidence and honour. It does not follow that because a man has been once a leader, that he must always be at the head of the army. Sometimes by sin, sometimes by obvious incapacity, sometimes by the infirmity of old age, the very princes of the Church are displaced and put behind. There are some trusts which we only keep as long as we keep our character. Alas! poor Saul had fallen from his moral elevation, and when he went out to war he went out to die.
“And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa. And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. And they put his armour in the house of their gods, and fastened his head in the temple of Dagon”( 1Ch 10:8-10 ).
Samuel refers to Saul’s three sons. The Philistines stripped Saul and carried off his head, in Samuel we read “and they cut off his head, and stripped his armour off.” A kindred expression occurs in Genesis. “Pharaoh will lift thy head from off thee” ( Gen 40:19 ). This verse shows how strictly local was the conception of deities implied in this act of the Philistines; their idea was that their idols could neither see nor hear beyond their own temples. We have seen this illustrated with some detail in 1Ki 20:23 . In the tenth verse our text literally reads, “and his skull was fastened in the house of Dagon.” In the First Book of Samuel ( 1Sa 31:10 ) the expression is varied, viz., “and they fastened his body to the wall of Beth-shan.”
This passage abounds in mournful monition. Consider the beginning of Saul’s history and compare with it this melancholy close. Who could have anticipated a catastrophe so pitiful? Here is not only overthrow in battle but an infliction of the most withering contempt. At the beginning we found the divine vocation, holy anointing, royal felicitation, and every sign of influence and fame. Saul seemed to begin his royal career on the very top of the mountain, now look at the close of the day which opened so brightly. “Let him that thinketh he standeth, take heed lest he fall.” Many men begin with influential parentage, social station, ample education, pecuniary competence, yet they travel a downhill road, falling first into neglect and then into oblivion. The whole lesson is cautionary. “I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.” How few are the men who have had a more favourable beginning than Saul! If Saul fell, what guarantee is there that the strongest may not be thrown down? “Hold thou me up, and I shall be safe.” Physical greatness, social security, public applause, are being continually rebuked, yea, humiliated and put to shame. Yet men covet them, pay a heavy price for them, boast of them with exceeding pride. How difficult it is to teach men wisdom, even by the sternest facts, and the bitterest experience! The proverb wisely says, “Call no man happy until he is dead.” The meaning is that at the very last a man may make a slip which will bring his whole life into degradation, in every sense of the term. As we have often had occasion to say, there is but a step between man and death not physical death only, but the death of character, reputation, and influence. What a gloating time for the Philistines when the dead giant was absolutely in their hands! How they laughed over the fallen king, how they tried his muscle and measured his girth and commented upon his stature, and then struck a blow of contempt upon his royal head! Who respects a man when he is no longer able to defend himself? Who does not throw a contemptuous word at the man whose fortunes have been blighted? Under such circumstances the quality of character is tested. Consider how David lamented the overthrow of Saul, how bitter was his grief, how eloquent his pathos! David had been misunderstood by Saul and subjected to all manner of degradation by the king, yet when Saul died David’s voice was deepest and loudest in lamentation. It remains with each man to say whether a good beginning shall have a good ending. This is a question of personal discipline, holy fellowship with God, and an acceptance of all processes which have been divinely established for the training and sanctification of man. The word comes with special urgency to young persons, to men of influence, to successful men, and to all who are plied by the temptations incident to high station and wide influence.
“So Saul died for his transgression which he committed against the Lord” ( 1Ch 10:13 ).
Now we touch the real reason of things. The story was incomplete until this explanation was added. The lesson comes up again and again in history that behind all disorder there is to be found either a moral reason for penalty, or a moral reason for chastening. “The wages of sin is death.” There is no escape from this inexorable law. Who can fight against the Almighty and prevail? Put a tombstone near the oak in Jabesh and write for an epitaph “So Saul died for his transgression.” Is not this an epitaph appropriate to the whole human race? What need have we for more epitaphs than one? “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” The sin of Saul is particularly indicated “even against the word of the Lord which he kept not, and also for asking counsel of one that had a familiar spirit.” Saul’s unfaithfulness was thus twofold, viz., first, neglect of the divine word, and secondly the consultation of a necromancer. Saul broke the general law of his people, “Turn ye not to the necromancers” ( Lev 19:31 ). And beside this he violated the special command which was addressed to himself. It is true that Saul had inquired of Jehovah before consulting the witch of Endor, “but the Lord answered him not, neither by the dreams, nor by the vision, nor by the prophets.” Saul was impatient, obstinate, and ambitious, and having deprived himself of intercourse with heaven, he sought to create a new altar and a new deity. The historian does not scruple to say that God slew the first king of Israel. God works through instrumentality, and what he empowers he is said to have done himself. This holds good alike in punishment and in restoration; hence the Assyrian conquerors were the servants of God in scourging guilty people, and Cyrus was also his servant when he fulfilled all the pleasure of God. The frankness of Scripture in all its explanations is not the least worthy of its characteristics. At the very first, God charged sin upon Adam saying, “Hast thou eaten of the tree whereof I commanded that thou shouldest not eat?” and in this moral reason he found the explanation of Adam’s absence from the usual place of meeting. All through the line of history the same standard is set up. When the world was drowned, it was because man had sinned; when fire and brimstone fell upon the cities of the plain, it was because ten righteous men could not be found within all their borders. And now Saul dies because he has committed transgression against the Lord. There is only one way of life, and that is the way of obedience, trust, and love. Why should we attempt to escape the arrangements of God? Why should the tree tear itself up by the roots and try to bring forth blossom and fruit without connecting itself with the great currents of sustenance? All that man can do by his own hand is to commit suicide. From the beginning until now man has been engaged in the awful tragedy of self-slaughter. The Lord exclaims through the prophet, “O Israel, thou hast destroyed thyself, but in me is thy hope.” We must all turn to the Living One if we ourselves would live. Nor need we hesitate about doing so, for God loves us and yearns for us and continually cries, “Turn ye, turn ye, why will ye die?” There is nothing along the road of sin, how many soever may be the flowers which grow by the wayside, but failure, disappointment, shame, and death. Here the great gospel of Jesus Christ breathes its instruction, its welcome, its benediction. Come, let us return unto the Lord, and he will have mercy upon us; and remember that it is said of him that he will abundantly pardon.
Prayer
Almighty God, thou givest unto all men liberally, and there is no grudging in thy gift. Thou dost ask us to bring forth all our vessels, that they may be filled: our vessels are too few, thy rain is infinite. We thank thee for the opportunities in life which are distinctly religious. Every hour is an opportunity, but some hours are like doors that fall back upon heaven, showing its wealth and light and glory. May such hours often occur in our history; then shall every day be precious, then shall every breath be a possibility of God’s coming to us in larger measure, in fuller, tenderer benediction. Thy Son Jesus Christ is our Daysman; in his hands our case is found; he knows us, he lived with us, he communed with us; he is Immanuel God with us, and God in us. He needed not in his lifetime here that any should testify of man, because he knew what was in man. He still knows the humanity which he represented and for which he died; behold his wounded hands, his pierced feet; behold the blood he shed: in it is the assurance of pardon. We plead it, we hold on to the mystery which it represents, we cannot tell anything concerning it but that we need it all, and need it now, for sin torments, and hell is kindled already. Saviour of the world, Child of time, Ancient of days, take up our poor sob, our feeble prayer, make it thine own, cause it to grow into a prevailing plea. Amen.
Fuente: The People’s Bible by Joseph Parker
1Ch 10:1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
Ver. 1. Now the Philistines. ] See on 1Sa 31:1-2 , &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 Chronicles Chapter 10
“Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinidab, and Malchi-shua, the sons of Saul. And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers.” Chap. 10: 1-3. And then we find his death and his armour bearer’s death: “So Saul died, and his three sons, and all his house died together.” This is the introduction to the book of Chronicles.
The consequence was that all the men of Israel fled. Their hope was gone. But God was able to bring in the dawn of a better day; and, although the Philistines triumphed, and Saul was stripped, and his head was taken, and his armour, and sent to the land of the Philistines, carrying tidings to their idols and to the people; and although they put his armour in the house of their gods, and fastened his head in the temple of Dagon, and it seemed as if they had entirely their own way, yet the triumph of the wicked is for a very brief season. There were those who had sufficient respect for Saul to arise – certain valiant men of Jabesh-Gilead. “They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.” It was a noble act, and acceptable to God; and yet it was not but what Saul was an offence to God.
This is beautiful, this is grace, that God should specially single out the deed of these men, even for a king with whom He was so deeply offended. How little we enter into the mind of God! Very likely we should have thought the men of Jabesh-Gilead were very foolish. Why should they meddle? No doubt there was many a follower of David that would have blamed the men of Jabesh-Gilead. David did not. David understood the mind of God; and David is nowhere more noble than when he pours out his lament over not only Jonathan, but Saul. Indeed, it was what he had lived in; for if Saul envied and hated David, never did David so feel toward king Saul. “So Saul died for his transgression which he committed against Jehovah, even against the word of Jehovah, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it.”
There was both the disobedience to God’s word, and the seeking of the word that was not of God, but of the devil. “And enquired not of Jehovah: therefore He slew him, and turned the kingdom unto David the son of Jesse.” But all the intervening circumstances are left out. It is the purpose of God that is the point here – not history, not responsibility, but purpose, divine purpose. This is the key to the difference between Kings and Chronicles.
Fuente: William Kelly Major Works (New Testament)
the Philistines fought. Compare 1Sa 31:1-6 and 2Sa 1:9, 2Sa 1:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 10
And in chapter ten, we have the story, once more, of Saul’s death. How in fighting against the Philistines up near mount Gilboa that Saul fell before the Philistines. He was hit with one of the arrows. An archer shot him. He realized that he wasn’t going to come out of it, but he was still alive. He… Saul you remember was a big guy. Hard to kill him. And he knew that ultimately the wound from this arrow would get him, and so he pleaded with his armor bearer to thrust him through, to finish him off. But his armor bearer was fearful to do it. And so Saul fell upon his own spear. He set it out in front of him and fell upon it and died. And of course, when his armor bearer saw that Saul was dead, he also fell upon his spear.
Jonathan and his other brothers, the sons of Saul, were slain by the Philistines clear up in the area of mount Gilboa. The next day, as the Philistines were coming around stripping the bodies, they found the body of Saul, and they cut off his head and set it through the land of the Philistines in order that they might rejoice over the fact that they had killed Saul, the king of Israel. And they put his body in the temple of Dagon there in Bethshemesh, which is at the northern end of the mount Gilboa range where Gilboa comes down to a little stream. And the men across the valley, across the Jordan River about ten miles away I guess, over in Jabeshgilead, when they heard that Saul’s body was pinned up there in the temple of the god with Jonathan, they came and they took the bodies and they took them back over on the other side of Jordan, and there they cremated them.
So in verse thirteen we are told,
Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; and inquired not of the LORD: therefore the Lord slew him, and he turned the kingdom unto David the son of Jesse ( 1Ch 10:13-14 ).
So Saul died for his transgression. And a fellow who had tremendous potential. I think that when God chose Saul there was demonstrated in Saul fabulous potential as a king. He was humble. He came from a good family. He seemed to be a natural leader. He was courageous. But before long, after a few victories, the women started coming out when Saul would walk down the street, and they would come out and they’d begin to dance with their tambourines. And they would sing, “Saul has killed his thousands.” And Saul began to accept this praise and adulation of the people. He began to expect it. And pride began to get hold of the guy’s life. And this is the thing that destroyed him. That humility was gone. And now his arrogancy and pride, which led to the tremendous jealousy of David, trying to drive David out. And then his disobedience to the commandments of God. And finally, when God would not answer him, he went to the witch at Endor to inquire of her, and therefore God allowed him to be killed there on the mount Gilboa. “
Fuente: Through the Bible Commentary
1Ch 10:1-14
Introduction
HISTORY OF DAVID’S REIGN (1 Chronicles 10-29)
This chapter begins the record of the reign of David over all Israel, prefacing it with a brief account of Saul’s death. (1000-960 B.C.)
The balance of 1Chronicles is devoted to a review of the history of David, which falls into two parts. “1 Chronicles 10-20 have an account of his reign; and 1 Chronicles 21-29 give preparations for the building of the Temple and the orders and arrangements of those who would serve in it.”
1Ch 10:1-14
“Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard after Saul and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul And the battle went sore against Saul, and the archers overtook him; and he was distressed by reason of the archers. Then said Saul unto his armor-bearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come and abuse me. But his armor-bearer would not, for he was sore afraid. Therefore Saul took his sword, and fell upon it. And when his armor-bearer saw that Saul was dead, he likewise fell upon his sword, and died. So Saul died, and his three sons; and all his house died together.
“And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, they forsook their cities, and fled; and the Philistines came and dwelt in them. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in Mount Gilboa. And they stripped him, and took his head, and his armor, and sent into the land of the Philistines round about, to carry the tidings unto their idols, and to the people. And they put his armor in the house of their gods, and fastened his head in the house of Dagon. And when all Jabesh-gilead heard all that the Philistines had done to Saul, all the valiant men arose, and took away the body of Saul and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
“So Saul died for his trespass which he committed against Jehovah, because of the word of Jehovah, which he kept not; and also for that he asked counsel of one that had a familiar spirit, to inquire thereby, and inquired not of Jehovah: therefore he slew him, and turned the kingdom unto David the son of Jesse.”
“And all his house died together” (1Ch 10:6). The picayune objection of some scholars that this is not strictly the truth, because Eshbaal (Ishbosheth), another son of Saul was left alive, and for awhile was made king over North Israel by Abner, is typical of the nit-picking hatred of the Word of God by some writers. The reference is not to every single one of Saul’s posterity, but merely to those just named. This is the same kind of hyperbole one uses when he says, “We gave a party, and everybody came.”
“They buried him under the oak in Jabesh” (1Ch 10:12). This tree was called “a tamarisk tree” in 1Sa 31:13; and the marginal reference here gives “terebinth” as an alternative. If the trees were growing side by side, which is by no means impossible, the Biblical accounts may both be absolutely accurate. No one has the right to deny what is here stated as a fact.
We shall not make line by line comments on this chapter, for we have already discussed it in the closing chapter of 1Samuel and the opening chapter of 2Samuel. As Curtis (and Madsen) noted: “This account of the death of Saul is taken from 1Sa 31:1-13 with a few slight variations.”
E.M. Zerr:
General remarks: There seems to be an abrupt change of subjects. Up to this point the author was concerned with the pedigrees of the families of the Jews, to establish their proper repossession of the land. The next thing he wishes to do is to restore the respect for and interest in the institution of the national life. Its true greatness really dated from the reign of David, and hence the main history from now on will be on that basis. However, since David was not actually the first king, the author realizes the moral necessity of paying at least a little attention to Saul, the first king. In that way it could be said that the writer of the books of Chronicles gave a history of the kingdom at Jerusalem from its beginning. But only enough of the history of Saul was given to show there was such a king, then state briefly the account of his shameful death. We therefore have the explanation of the sudden change of subjects, plunging into the very midst of Saul’s last battle. As to its historical setting, this chapter corresponds to 1 Samuel 31.
1Ch 10:1. The Philistines were long the enemies of the Israelites. Their country lay along the western border of Palestine, and the people were from a very old stock. They fought with the Israelites in a fierce battle. The action was in the vicinity of Mt. Gilboa, which was a range of mountains in the northeast part of Palestine.
1Ch 10:2. It is a piece of good strategy to get the generals in an enemy army. The Philistines concentrated their actions against Saul and his sons. This verse says they were slain, but the details of Saul’s death will be given in some verses to follow.
1Ch 10:3. The Philistines succeeded in hitting Saul with their arrows, and the wounds would have proved fatal had he not interfered by his own action.
1Ch 10:4. This verse shows why I said the wounds of Saul might have proved fatal. At least Saul believed them to be that serious, else he would not have wanted to “cheat the gallows” by taking his own life. Sword . . . fell upon it. The kind of sword used in battle was so long that it would have been difficult, if not impossible, to use it upon one’s self in the ordinary way. That is why a man who committed suicide with a sword did it by standing it with the handle on the ground, then, leaning over and down upon it, the weight of his body would force the weapon through it.
1Ch 10:5. It does not say the armorbearer just thought Saul was dead; it says he saw that Saul was dead. Now we know a man cannot see that which does not exist. The inspired writer is the one who says the armorbearer saw that Saul was dead, which proves that he was dead after falling upon the sword. These comments should be considered when thinking of the story of the Amalekite in 2Sa 1:1-12. That young man thought he would win the favor of David by his falsehood.
1Ch 10:6. Saul had been told the kingdom was to be taken from him, and that did not mean merely from him personally; it included an entire change of family for the throne. The death of all his house prepared the fulfillment of that prediction.
1Ch 10:7. The result was doubtless as the Philistines expected. If the leader in battle is killed, especially when it is the king of the nation, the depression would be great. After fleeing in their fright, their cities were left to the mercy of the enemy.
1Ch 10:8. Strip is from a word that means “to plunder.” It did not mean to remove the clothing, but to take the valuables that might be upon them. In their general search for dead bodies they came upon those of Saul and his sons.
1Ch 10:9. Carry is from LASAR which Strong defines, “to be fresh, i. e. full (rosy, figuratively cheerful).” The announcement that the king of their enemy was dead would be good news. The sight of his head and armor would be proof that the news was true.
1Ch 10:10. Dagon was the national god of the Philistines. The image itself was a combination of man and fish. Of course an image like that was intended to represent some invisible deity who would guard their human interests. By including the likeness of a fish, it would suggest something encouraging for the men who spent their time on the sea. Since the Philistine country was near the sea, the people would naturally be interested in a god who was interested in them. To fasten the head of their enemy in the house of Dagon signified the superiority of their god over all others.
1Ch 10:11-12. The general meaning of valiant is “to be strong,” whether applied to an individual or an army of men. The people of Jabesh-gilead were strong and brave. All the valiant men came to rescue the bodies of Saul and his sons; that would be for two reasons. It might be the Philistines would resist their taking the bodies, and force would have to be used. Another thing, it was a demonstration of the respect they had for the leading men to come in a body, as it were, to perform these rites to a fallen monarch. The fast of 7 days was a formal ceremony, done on the same principle that funeral ceremonies, the use of flowers, etc., are practiced today.
1Ch 10:13-14. These sins are only mentioned here. The detailed account of them is in 1Sa 13:8-14; 1Sa 15:6-29; 1Sa 15:28; 1 Samuel 5-20.
Fuente: Old and New Testaments Restoration Commentary
Here in sublime and graphic language is recounted the story of the death of the king chosen by men. It is a terrible picture of a man of magnificent capability going down to utter ruin. Routed by his enemies, he died by his own hand in the midst of the field of defeat.
The reason for such failure is clearly declared. He trespassed against God, and then sought counsel of one who had a familiar spirit. Magnificent indeed was the ruin, but it was ruin. Saul was a man than whom no other had greater opportunities, but his failure was disastrous. Of good standing in the nation, distinctly called and commissioned by God, honored with the friendship of Samuel, surrounded by a band of men whose hearts God had touched, everything was in his favor. From the beginning he failed; step by step he declined in conduct and character, until he went out, dragging his nation into such confusion as threatened its very existence.
Fuente: An Exposition on the Whole Bible
1Ch 10:13
I. Observe, first, that Saul, who here had recourse to witchcraft, had before taken vigorous measures for exterminating witchcraft; and it was at once a proof that he was far gone in iniquity and an evidence that his ruin came on apace when he could thus become the patron of a sin of which he had once been the opponent. There is no greater moral peril than that which surrounds an individual who, after he has given up a sinful practice, again betakes himself to it.
II. Observe that it was not until Saul had consulted God, and God had refused to answer him by dreams, or by Urim, or by prophets, that he took the fatal resolve of applying to the necromancer. Men are apt to forget, when roused to anxiety as to the soul, how long they have made God wait for them and how justly therefore they might expect that the peace and happiness of the Gospel will not be imparted at the first moment they are sought; and then there is great danger of their being quickly wearied and turning to other and worthless sources of comfort.
III. There is something very touching in the fact that it was Samuel whom Saul desired the witch to call up. Samuel had boldly reproved Saul, and, as it would appear, offended him by his faithfulness. And yet Saul said, “Bring up Samuel.” How many who have despised the advice of a father or a mother, and grieved their parents by opposition and disobedience, long bitterly to bring them back when they have gone down to the grave, that they may have the benefit of the counsel which they once slighted and scorned.
H. Melvill, Penny Pulpit, No. 1884.
References: 1Ch 11:7-9.-J. M. Neale, Occasional Sermons, p. 59. 1Ch 11:15, 1Ch 11:19.-D. R. Evans, Christian World Pulpit, vol. xxvi., p. 393.
Fuente: The Sermon Bible
II. THE OVERTHROW AND END OF SAUL
CHAPTER 10
1. The overthrow and death of Saul (1Ch 10:1-7)
2. The burial of Saul and his sons (1Ch 10:8-12)
3. The cause of Sauls failure (1Ch 10:13-14)
1 Samuel 31 contains the same record of Sauls miserable end and trial. The writer of Chronicles uses the departure of Saul to introduce the history of the king after Gods own heart, why God had dealt with Saul in judgment, and that the kingdom was turned unto David, the son of Jesse. The fatal battle between the Philistines and Israel took place in Mount Gilboa. Gilboa is south-east of the plain of Esdraelon which runs from Carmel to the Jordan valley. The cause of this war is unknown. Saul suffered a great defeat and many were the slain of Israel which fell in Gilboa. Among them were Sauls three sons, Jonathan, Abinadab, also called Ishui (1Sa 14:49), and Melchi-shua. Then Saul himself was hit by an archer and wounded. Fearing abuse and insults from the Philistines, he requested his armor bearer to draw his sword and to kill him, but he was afraid, because Saul was the Lords anointed. Then the unhappy king took his own sword and fell upon it. The armor bearer also committed suicide. The reader will find in annotations on 2 Samuel 1 the story of the Amalekite explained.
The victory of the Philistines was complete. The people forsook their cities and these were occupied by the Philistines. When the plunderers came searching for the slain, in order to strip them of their belongings, the bodies of Saul and his sons were found. Then the body of Saul was stripped and beheaded and the armor was brought into the house of their gods, (Ashtaroth, the Phoenician Venus) and the gory head fastened as a trophy in the house of Dagon. 1Sa 31:10 tells us that the body was fastened to the wall of Beth-shan, but here we read that only the head was fastened in the house of Dagon. Beth-shan was a mountain fortress, and here the bodies of Saul and his unfortunate sons were fastened.
And now night with her dark mantle once more covered these horrible trophies. Shall the eagles and vultures complete the work which, no doubt, they had already begun? The tidings had been carried across the Jordan, and wakened echoes in one of Israels cities. It was to Jabesh-gilead that Saul, when only named but not yet acknowledged king, had by a forced night-march brought help, delivering it from utter destruction (1 Sam. 11). That had been the morning of Sauls life, bright, and promising as none other; his first glorious victory, which had made him king by acclamation, and drawn Israels thousands to that gathering in Gilgal, when, amidst the jubilee of an exultant people, the new kingdom was inaugurated. And now it was night; and the headless bodies of Saul and his sons, deserted by all, swung in the wind on the walls of Beth-shan, amid the hoarse music of vultures and jackals.
But it must not be so; it cannot be so. There was still truth, gratitude, and courage in Israel. And the brave men of Jabesh-gilead marched all the weary night; they crossed Jordan; they climbed that steep brow, and silently detached the dead bodies from the walls. Reverently they bore them across the river, and ere the morning light were far out of reach of the Philistines. Though it had always been the custom in Israel to bury the dead, they would not do so to these mangled remains, that they might not, as it were, perpetuate their disgrace. They burned them just sufficiently to destroy all traces of insult, and the bones they reverently laid under their great tamarisk tree, themselves fasting for seven days in token of public mourning. All honor to the brave men of Jabesh-gilead, whose deed Holy Scripture has preserved to all generations! (Bible History).
Sad and solemn is the final record of King Saul in these historical books. So Saul died for his transgression which he committed against the LORD, even against the Word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it (1Sa 28:6-7). He had disobeyed God, rejected His Word and then turned to the agency of Satan, to a demon instrument for help and advice. This is the road of apostasy. The road of the apostasy in Christendom so prominent in the closing days of our age is the same. It is departure from the faith and giving heed to seducing spirits and doctrines of demons (1Ti 4:1). It is a turning away from the truth, the Word of God, and turning to fables (2Ti 4:4).
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 2948, bc 1056
the Philistines fought: 1Sa 28:1, 1Sa 29:1, 1Sa 29:2, 1Sa 31:1, 1Sa 31:2-13
slain: or, wounded
mount: 1Ch 10:8, 1Sa 28:4, 1Sa 31:1, 2Sa 1:6, 2Sa 1:21, 2Sa 21:12
Reciprocal: 2Sa 1:4 – the people Psa 60:10 – didst Psa 141:6 – When their judges
Fuente: The Treasury of Scripture Knowledge
DAVIDS REIGN
THE DOWNFALL OF SAUL (1 Chronicles 10)
In reading this chapter with whose general contents we became familiar in 1 Samuel 31, it is important to note the inspired comment at its close (1Ch 10:13-14).
DAVIDS HEROES (1 Chronicles 11-12)
In the history of David in this book, the writer dwells chiefly on its prosperous side, passing over the rest as lightly as possible. His anointing at Hebron (1Ch 11:1-3) reveals nothing of what we learned earlier of the rival kingdom of the house of Saul, and the seven years before his exaltation over all Israel. Again, in the list of warriors (1Ch 11:10-47), there is an omission of Joabs treachery and barbarous conduct in the cases of Abner, Uriah and Absalom.
Chapter 12 contains a supplemental list of braves who attached themselves to David earlier, and during the days of Saul, and of whom we have no record until now.
DAVIDS VICTORIES AND FESTIVALS (1 Chronicles 13-16)
These begin with the bringing up of the ark as far as the house of Obed- edom (chap. 13). Then follows the account of battles with the Philistines (chap. 14), which occupies a different position from that in 2 Samuel 5 (the reason why can only be conjectured). After this the ark is brought up to Jerusalem (chaps. 15-16), the record being more detailed than in Samuel.
Note, for example, the preparation and act of transfer. A tent is erected (1Ch 15:1), possibly in the vicinity of the palace, after the model of the old tabernacle. Then a consultation is held (1Ch 15:2), the representative men assemble (1Ch 15:3), the bearers are chosen (1Ch 15:12-15), the singers appointed (1Ch 15:16-24). Then the act itself, with its rejoicings, sacrifices and distribution of gifts (1Ch 15:25 to 1Ch 16:3). Then the initial service and the psalm of thanksgiving (1Ch 16:4-36).
Another way to analyze the eight strophes of this psalm: (1) summons to praise (1Ch 16:8-11); (2) to think on the wonders and judgments of the Lord (1Ch 16:12-14); (3) to think of the covenant made with the fathers (1Ch 16:15-18); (4) the reasons to remember this covenant (1Ch 16:19-22); (5) affirmation that all the world shall concur in the greatness and glory of God (1Ch 16:23-27); (6) all nations shall worship Him (1Ch 16:28-30); (7) the inanimate creation will exult before Him (1Ch 16:31-33); and (8) closes with a repeated summons to praise and prayer (1 Chron. 16:54-36).
DAVID AND THE TEMPLE (1 Chronicles 17-22)
Except as to its location the record in chapter 17 is in substance the same as in 2 Samuel 7. The group of war reports (chaps 18-20) runs parallel to four sections in 2 Samuel which in that case are separated from one another by other matters. The story of the plague following the census (chap. 21), contains some deviations from that in Samuel, as for example, its position in the record, the fact that the offense was instigated by Satan, that Benjamin and Levi were not numbered, and that the threshing-floor was thereafter the constant place of sacrifice by David. These things are additions and not contradictions. As to the last named the words in verse 28, At that time.., he sacrificed there, have been rendered by Luther and others, was wont to offer there, meaning that he did it repeatedly, with frequency. In an earlier lesson it was stated that this threshing-floor subsequently became the site of Solomons temple.
After the episode represented by these chapters the author returns to the subject of the temple (chap. 22), speaking of Davids preparation of the materials (1Ch 22:1-5), his charge to Solomon (1Ch 22:6-16), and finally his appeal to the princes to assist (1Ch 22:17-19).
THE TEMPLE AND MILITARY OFFICERS (1 Chronicles 23-27)
The opening comment of this section gives the reason for what follows. David was old and felt the need of putting things in readiness for his son (1Ch 23:1). There are two things that concern him chiefly, the worship of God and the strengthening of the kingdom, and it is significant that the worship of God receives attention first.
The chapters arrange themselves thus: Chapter 23 deals with the Levites, their number and classification for work; chapter 24 does the same for the priests, except that the closing verses refer again to the Levites; chapter 25 speaks of the singers; chapter 26 of the porters, treasurers and other business officers; and chapter 27 of the army, including its divisions and commanders.
DAVIDS LAST DIRECTIONS AND DEATH (1 Chronicles 28-29)
The last directions of David concern the building of the temple where all the princes, the captains, the courtiers and the heroes are addressed (1Ch 28:1-2), and Solomon in their presence is invested with power and authority as his successor (1Ch 28:5-21).
Note the words in 1Ch 28:12. And the pattern of all that he had by the Spirit. We use a capital S believing the Holy Spirit to be intended, and that the words should be read in the light of 1Ch 28:19, All this, the Lord made me understand in writing by his hand upon me, even all the works of this pattern. Are we not to understand, difficult as the words may be, that as God revealed the original of the temple to Moses in the wilderness when He revealed the tabernacle, so now also He controlled and directed David when the time came for the actual erection of the temple?
Do not pass chapter 29 carelessly. Note Davids example of giving (1Ch 29:3-5), and the lever it affords to make an appeal to others. See the working of the Spirit of God among the people in the gladness of it all (1Ch 29:9), a fact David recognizes and for which he praises God, 1Ch 29:10 and the following.
When it says they made Solomon king the second time (1Ch 29:22), it is in contrast with 23:1. In that case the first proclamation was made, but now the actual anointing took place. (Compare 1Ki 1:32 and the following verses.)
QUESTIONS
1. What book gives the fuller history of Saul?
2. How would you compare this history of Davids reign in 1 Chronicles with that in the earlier books?
3. What explains the successful transfer of the ark in this instance, as compared with the earlier attempt?
4. Have you read the psalm contained in this lesson, and noted its analysis?
5. What evidence of the personality of Satan does this lesson contain?
6. How does it show Davids loyalty to God?
7. What may explain Davids particularity as to the details of the temple?
Fuente: James Gray’s Concise Bible Commentary
1Ch 10:1. The men of Israel fled Thus princes sin, and the people suffer for it. No doubt there was enough in them to deserve it. But that which divine justice had chiefly an eye to, was the sin of Saul. Great men should, in an especial manner, take heed of provoking Gods wrath. For if they kindle that fire, they know not how many may be consumed by it for their sakes. See notes on 1 Samuel 31.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ch 10:2. The Philistines followed hard after Saul. Here are no chronicles from Samuel to Sauls death, about fifty years.
REFLECTIONS.
Samuel, and other prophets, had kept records of the works of the Lord; but from the entry of the genealogies of the tribes and families, till David was made king of all Israel, it would seem that no regular Dibre Haiamim or Chronicles were kept. Now in addition to what is said on Sauls death, as referred to in the margin, we are here told expressly that he died for his sin, or prevarication in the affair of Amalek, and for consulting the witch of Endor. How instructive is the fall of this prince and his house! He walked contrary to the Lord, and the Lord walked contrary to him. He slew the priests of Nob, and the Lord denied him the counsel of the Urim in the day of trouble. Being a man of violent temper he took his own way, and the Lord left him to himself. Hence we learn that there is a sin unto death; and when that is the case, prayer is of no avail. It were however much to be wished, that commentators would not take upon them absolutely to pass upon him the final sentence of condemnation: it is better that God should keep his own seat of justice. There are many things in Sauls case with which we are not acquainted. It is true, he fell on his sword, being first mortally wounded: and that his armourbearer would not dispatch him, for he revered him greatly. But Saul, conforming to other kings, did so merely through military prejudice, to deprive the uncircumcised of the triumph of having given him the finishing stroke. His case really differs from the wretch who commits self-murder through pride, and a disgust of life. It is no small honour that after having ceded the crown to David in the desert, he sought no more to hurt him; and that David exhorted the virgins of Israel to weep for Saul, because he clothed them in scarlet.
From his errors and fall, let men of every rank and character learn to beware of all great and grievous sins. And let them be equally aware of the sins of less notoriety in the eyes of men; for there would be no great rivers, were it not for the constant accession of the tributary streams. The sin of Saul in going to the witch of Endor was a great abomination in the sight of the Lord. It offered an insult to the throne of heaven, and therefore it is said, the Lord slew him.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
PART II (1 Chronicles 10-29). The Reign of David.
1Ch 10:1-14. The Death of Saul (see notes on 1Sa 31:1-13).
1Ch 10:10. the house of their gods: altered purposely by the Chronicler instead of the house of Ashtaroth in 1Sa 31:10 (LXX Ashtoreth).his head in the house of Dagon: 1Sa 31:10 his body to the wall of Beth-Shan.
1Ch 10:12. buried: according to 1Sa 31:12 the bodies were first burned; this detail was purposely omitted by the Chronicler as such a practice was revolting to him, being against the Law (cf. Deu 21:23) excepting as a punishment for grievous forms of sin (Lev 20:14; Lev 21:9).
1Ch 10:13 f. An addition by the Chronicler in order to explain why Yahwehs anointed came by such a terrible end.inquired not of the LORD: 1Sa 28:6 does not bear this out.
Fuente: Peake’s Commentary on the Bible
II. THE REIGN OF DAVID CHS. 10-29
In all of Chronicles the writer assumed his readers’ acquaintance with the other Old Testament historical books. This is especially true regarding what Samuel and Kings contain. These books, or at least the information in them, appears to have been well known by the returning exiles.
"The reigns of Saul, David and Solomon over a united Israel are central to the concerns of the Chronicler, about half his narrative material being devoted to these three kings alone. Nearly all the many themes of his work are developed here, and it is in their light that the subsequent history of the people is assessed." [Note: Williamson, p. 92.]
"While it is customary to relate 1 Chronicles 10-29 exclusively to David, and to define the writer’s intentions almost exclusively with respect to him, our study indicates that the work of David and Solomon is to be considered a unity reaching its goal in the dedication of the temple." [Note: Braun, 1 Chronicles, p. 145.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The Death of Saul ch. 10
"Having established the remnant’s genealogical link with the Davidic and priestly lines, he [the writer] focused on the groundwork of the Davidic promises. His design was to show how the kingly and priestly concerns came together in David. David is then seen as a model for the postexilic community as they look forward to One like David." [Note: Townsend, p. 286.]
Chapter 10 is an almost verbatim repetition of Saul’s defeat as the writer of Samuel recorded it in 1 Samuel 31.
The Chronicler’s presentation of Saul supplied a backdrop and a contrast for his portrayal of David. Saul was the king the people had demanded prematurely. He was the king after the people’s heart. His name means "he who was requested." Saul failed to submit to Yahweh’s authority and to obey His Word as God had revealed it in the Mosaic Law and through the prophet Samuel (1Ch 10:13-14). He failed to respond appropriately to God’s elective grace in placing him on the throne. Saul had no heart for God. Consequently God brought discipline on Saul and on Israel under him. Because Saul failed to listen to God, God eventually stopped listening to him (cf. Jer 7:13-16). Finally God killed him (1Ch 10:14). The reason the writer recorded the death of Saul at such length seems to have been to show that David had no hand in it. [Note: See Saul Zalewski, "The Purpose of the Story of the Death of Saul in 1 Chronicles X," Vetus Testamentum 39:4 (October 1989):465.] Disloyalty to God always results in catastrophe, especially for His servants (cf. Luk 12:48).
By recounting Saul’s death, the writer intended to bring many of the lessons connected with the people’s demand for a king, and Saul’s history, back to the minds of his restoration readers. Hopefully it will do the same for us.
"For the Chronicler, the disobedient Saul (1Ch 10:13) was if anything a foil meant to show the faithfulness of David." [Note: Thompson, p. 109. Cf. Wilcock, p. 54.]
In contrast to Saul, David was God’s choice for Israel. His reign resulted in blessing, not blasting.
"One of the striking features of the Chronicler’s theology is his attempt to correlate blessing with faithfulness and judgment with disobedience. He returned to the theme again and again . . ." [Note: Thompson, p. 37.]
A comparison of this chapter with 1Sa 31:6-10 shows how the Chronicler heightened the disastrous nature of Saul’s death in subtle ways. [Note: Cf. Williamson, pp. 93-94; and McConville, pp. 15-18.] In this and the following chapters four themes interweave. [Note: Wilcock, p. 87.]
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Themes |
Chapters |
|
Nation |
10 |
11 |
12 |
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Ark |
13 |
15 |
16 |
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Testimony |
14 |
18 |
19 |
20 |
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Temple |
17 |
21 |
22 |