6<\/strong>. when Saul inquired of the Lord<\/em> ] In 1Ch 10:13-14<\/span> it is said that “Saul died for asking counsel of one that had a familiar spirit, to inquire of it, and inquired not of the Lord<\/em>.” The contradiction is only in appearance. Instead of humbling himself in penitence for the sin which he knew must be withholding the Divine answer (1Sa 14:37<\/span>), and persevering in his inquiry, he resorted to a plan which was tantamount to apostasy from Jehovah.<\/p>\n answered him not<\/em> ] See Pro 1:24-30<\/span>.<\/p>\n by dreams<\/em> ] A recognised method of divine communications to man (Num 12:6<\/span>).<\/p>\n by Urim<\/em> ] Since Abiathar had carried off the Ephod with the Urim and Thummim when he fled from Nob, it would appear that Saul had had a new Ephod made, and appointed a high-priest in the room of Ahimelech. This conjecture is supported by the double high-priesthood of Zadok and Abiathar in David’s reign (2Sa 8:17<\/span>, &c.), which may be accounted for by supposing that David allowed Zadok to retain the office to which Saul had elevated him.<\/p>\n The following points may be noted with respect to the obscure question of the Urim<\/em>, or Urim and Thummim<\/em>. For a full discussion see Smith’s Dict. of the Bible<\/em>.<\/p>\n ( a<\/em>) The name signifies The Light and the Perfection<\/em> (or the Truth<\/em>), the words being ‘plurals of excellence.’<\/p>\n ( b<\/em>) It denotes certain material objects, placed inside the breastplate of judgment which formed part of the high-priest’s Ephod (Exo 28:30<\/span>). There are no directions for making them; it is implied that they were already in existence.<\/p>\n ( c<\/em>) The purpose of this mysterious instrument is clear. It was a means by which the will of Jehovah was ascertained through the high-priest. The present passage is the only mention by name of its use after the entry into Canaan, though it is implied in ch. 1Sa 14:3<\/span>; 1Sa 14:18<\/span>, 1Sa 23:2<\/span>; 1Sa 23:9<\/span>, 1Sa 30:7-8<\/span>; 2Sa 21:1<\/span>. After the Captivity it became a proverbial expression with reference to questions of special difficulty that they must wait for solution “until there stood up a priest with Urim and Thummim” (Ezr 2:63<\/span>; Neh 7:65<\/span>).<\/p>\n ( d<\/em>) The origin of the Urim and Thummim was not improbably Egyptian. A plausible conjecture connects them with the symbol of Truth worn by the priest-judges of Egypt, and the symbol of Light worn by members of the priestly caste.<\/p>\n ( e<\/em>) The method of use must remain an enigma. The most probable theories are either (1) that they were consecrated objects by gazing on which the high-priest passed into a state of spiritual ecstasy, and purified from selfish and worldly thoughts became receptive of a supernatural illumination: or (2) that they were a special means of casting lots. Cp. note on 1Sa 14:41<\/span>.<\/p>\n by prophets<\/em> ] Cp. 1Sa 9:6<\/span>, 1Sa 22:5<\/span>, for instances of counsel given through prophets. The same three methods of inquiry are mentioned in Hom. Il.<\/em> I. 62:<\/p>\n “But seek we first some prophet or some priest,<\/p>\n Or some wise vision-seer, since visions too<\/p>\n From Zeus proceed.”<\/p>\n When Saul inquired of the Lord … – <\/B>It is said 1Ch 10:14<\/span> that one reason why the Lord killed Saul, and gave his kingdom to David, was because he inquired not of the Lord. The explanation of this apparent discrepancy is to be found in the fact that inquiring of the familiar spirit was positively antagonistic to inquiring of the Lord. That Saul received no answer – when he inquired of the Lord by dreams, which was an immediate revelation to himself; by Urim, which was an answer through the high priest clothed in the ephod; or by prophets, which was an answer conveyed through some seer speaking by the Word of the Lord 1Sa 22:5<\/span> – was a reason for self-abasement and self-examination, to find out and, if possible, remove the cause, but was no justification whatever of his sin in asking counsel of familiar spirits.<\/P><\/p>\n 1Sa 28:6<\/span><\/p>\n The Lord answered him not.<\/em><\/p>\n <\/em><\/p>\n Gods silence<\/strong><\/p>\n 1. <\/strong>In apparent contradiction of Divine promise. Of Israel, even in Egypt, it was said, I will surely hear their cry (Exo 22:23<\/span>). (Zec 10:1<\/span>.) (Psa 86:7<\/span>.) How strong are the assurances of Christ. (Mat 7:7-11<\/span>.)<\/p>\n 2. <\/strong>Disastrous in its effect upon the life of the soul. If it be true that where there is no vision the people perish, equally so is it that when no Divine voice speaks to the soul it must cease to live. As the plant withers in the gloom of the cellar, the soul that knows not the sunshine of the Fathers smile cannot be healthy or vigorous.<\/p>\n 3. <\/strong>A source of uneasiness and sorrow. It is not only right but in the best sense natural that man should seek God; there is no deeper source of dissatisfaction and restlessness than a baffled instinct.<\/p>\n 1. <\/strong>God is sometimes supposed to be silent when He is not. Answers to prayer are not always at once or easily apparent.<\/p>\n 2. <\/strong>His silence is not always a token of displeasure. It may be simply<\/p>\n (1)<\/strong> directive; our request unwise, etc. Or it may be<\/p>\n (2)<\/strong> stimulative; as when the Syro-phoenician woman grew importunate when He answered her nothing.<\/p>\n 3. <\/strong>Yet it is often expressive of Divine wrath.<\/p>\n It must not be regarded as a light thing.<\/p>\n 1. <\/strong>It may be intended to invite to inward examination and repentance. Some unfaithfulness; a falling from grace; it may be direct disobedience. The Holy One is saying, by His silence, Come up higher. I cannot speak to you there!<\/p>\n 2. <\/strong>It sometimes occurs, as in the case of Saul, in token of doom. The gracious lips of Christ were silent before a Pilate and a Herod. (A. F. Muir, M. A.<\/em>)<\/p>\n<\/p>\n A silent god<\/strong><\/p>\n 1<\/strong>.<\/em><\/strong>Calamity may be borne. We can oppose it to our manhood and our constancy. Menaced by shipwreck, we can breast the storm. To be defeated in battle, to be superseded in power, to see popularity crumbling into indifference–all this and more Saul had to bear, and all this may be borne. If God be on my side, anyone may say to all the world, I care nothing for all the rest. Did not great Martin Luther cry: Oh! my God, punish me rather with pestilence, with all the terrible sicknesses on earth, with war, with anything, rather than Thou be silent to me? And when Saul inquired of the Lord, the Lord answered him not. Ah! that is to be desolate indeed!<\/p>\n 2. <\/strong>There are some whom God does not answer because they do not care to inquire of Him at all. The earth suffices them. Life is their feeding trough, and they care nothing for more. They never care to look beyond the narrow horizon of themselves.<\/p>\n 3. <\/strong>When Saul inquired of the Lord, we are told that the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. Dreams were the lowest form of revelation: yet we have so many closer modes of communion with God, in His Christ and by His Spirit, that of dreams we need not speak. Have no messages of Scripture ever seemed suddenly to burn their revelation upon your souls? Yes, God does speak to us by Urim still, and He also speaks to us by His prophets. And can you wonder that, if this be so, God, whom you have despised, and whose laws you have deliberately and habitually violated, should not only be silent to you at last? God never turns from the cry of the penitent, however bad he may have been. Distinguish between Gods apparent silences for His children, and the self-created silence of your own to those who utterly refuse Him. Oh, let us beware lest we feel the awful silence which is not Gods, but arises from our own obstinate and determined wickedness, that it may not overwhelm us. (Dean Farrar.<\/em>)<\/p>\n<\/p>\n Communications threatened<\/strong><\/p>\n During a heavy snowstorm the warning was sent out that in a few hours the wet, heavy snow would break down the telephone and telegraph wires, and cut off communication with the outside world. Instantly there was a great rush to the telephones and the telegraph offices to get messages off before it was too late. What if we knew that very soon God would refuse to hear any more prayers; would there not be a great rush to the throne of grace to send our petitions heavenward before we were cut off foreverse (Christian Endeavour Times.<\/em>)<\/p>\n Verse 6<\/span>. The Lord answered him not <\/B><\/I>] He used the three methods<\/I> by which supernatural intelligence was ordinarily given:-<\/P> <\/P> 1. Dreams<\/I>. – The person prayed for instruction; and begged that God would answer by a significant dream.<\/P> <\/P> 2. Urim<\/I>. – This was a kind of oracular answer given to the high priest when clothed with the ephod, on which were the Urim<\/I> and Thummim<\/I>. How these communicated the answer, is not well known.<\/P> <\/P> 3. Prophets<\/I>. – Who were requested by the party concerned to consult the Lord on the subject in question, and to report his answer. The prophets<\/I> at that time could only be those in the schools of the prophets<\/I>, which Samuel had established at Naioth<\/I> and Gibeah<\/I>. These were the only successors of Samuel that we know of.<\/P> <\/p>\n Saul inquired of the Lord, <\/B>in his slight and perfunctory way, as 1Sa 14:19<\/span>, as appears from hence, that when God did not speedily answer him, he goes to the devil for an answer, 1Sa 28:7<\/span>; for which reason he is said, <\/P> not<\/B> to have <\/P> inquired of the Lord, <\/B>1Ch 10:14<\/B><\/span>, i.e. not seriously, and after the right order. Possibly he inquired by some prophet then with him, or by the priest before the ark. <\/P> The Lord answered him not, <\/B>because he sought him not in due order; not by the Urim and Thummim which were in the ephod, which he by his cruelty to the priests had lost, 1Sa 23:6<\/span>; and because he did not truly repent of nor put away his sins, which provoked God, and kept him from answering, as Saul well knew by his own conscience and experience, 1Sa 14:37-39<\/span>. <\/P> Neither by dreams, <\/B> <\/P> nor by Urim, nor by prophets, <\/B>i.e. neither by ordinary means, nor extraordinary. <\/P> <\/p>\n And when Saul inquired of the Lord<\/strong>,…. And this being not done truly and heartily, nor continued in, it was as if he had not inquired, and especially after he had inquired of one that had a familiar spirit, as Kimchi observes; for so it is said, 1Ch 10:14<\/span>;<\/p>\n the Lord answered him not, neither by dreams<\/strong>; which he dreamed himself, from whence he could not conclude anything relating to the will of God; so the Targum,<\/p>\n “the Lord did not receive his prayer even by dreams;”<\/p>\n or by dreamers, diviners, who pretended to give answers by dreams:<\/p>\n nor by Urim<\/strong>; there being no priest to consult in this way, Abiathar having fled with the ephod, in which were the Urim and Thummim, to David, 1Sa 23:9<\/span>; though some think that he sent to Abiathar, who was with David, to inquire for him; and others that he made another ephod with Urim, and appointed another priest to consult by them; neither of which are probable:<\/p>\n nor by prophets<\/strong>; of which there was a school not far from him, even at Naioth in Ramah, of which Samuel in his lifetime was president; but neither by the one nor the other could Saul get an answer from God, who for his sins had departed from him.<\/p>\n (6) And when Saul enquired of the Lord.<\/strong>The question has been asked, How was the enquiry made? for since the massacre at Nob, the high priest, or, at least, the priest in possession of the sacred ephod and the breastplate, with the Urim and Thummim, was, we know, in the camp of David, and we shall soon hear of a solemn use being made of the sacred gems. (See 1Sa. 30:7-8<\/span>.) It has been suggested by eminent Biblical scholars that after the murder of Ahimelech and the flight of Abiathar to David, Saul removed the national Sanctuary from desecrated Nob, and established it at Gibeon, where, during the first year of Davids reign, we find the Tabernacle, with Zadok, son of Ahitub, of the house of Eleazar, acting as high priestprobably placed in that office by Saul. This would account for the frequent reference in the time of David to two high priests, Zadok and Abiathar: Zadok, the high priest appointed by Saul, for a considerable period alone in charge of the Tabernacle; and Abiathar, who fled from Nob with the ephod and the sacred Urim, acknowledged by David as high priest, when the kingdom was restored eventually under one head. These two seemed to have divided the honours and responsibilities of the high priesthood. (See 2Sa. 8:17<\/span>; 2Sa. 15:24<\/span>; 2Sa. 15:29<\/span>; 2Sa. 15:35<\/span>; 1Ch. 15:11<\/span>; 1Ch. 18:16<\/span>.)<\/p>\n This Zadok, we may assume, enquired for Saul:some suppose by means of an ephod made in imitation of the ancient breastplate with the Urim in possession of Abiathar; but, as may be readily imagined, no response was received. It is also likely enough that some prophetsso calledtrained, not improbably, in the school of Samuel, were present with Saul. These, too, of course, received no Divine message, either by voice or in dreams.<\/p>\n 6<\/strong>. <\/strong> The Lord answered him not <\/strong> Which showed that the divine anger was against him. <\/p>\n By dreams <\/strong> This may mean that he had prayed God to give him some significant dream, but no such dream had been granted him; or it may refer to the prophets, who neither by vision nor by dream (Num 12:6<\/span>) had recently received any communication for Saul. <\/p>\n By urim <\/strong> On the breastplate of the high priest. See Exo 28:30<\/span>. But what high priest did Saul resort to after the murder of Ahimelech? Most probably another had been immediately appointed by Saul, and a new ephod had been made for him. It is in no way likely that Saul sent away to David’s camp to inquire by the priest Abiathar. <\/p>\n By prophets <\/strong> Some of the most distinguished of Samuel’s school, whom Saul had with him in the camp.<\/p>\n 1Sa 28:6 And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.<\/p>\n Ver. 6. And when Saul inquired of the Lord.<\/strong> ] Which he did not with a true heart, Heb 10:23 and Ficta pro factis non habentur,<\/em> saith the Civilian: Nec videtur fieri quod non legitime fit:<\/em> hence 1Ch 10:13-14 it is said that Saul inquired not of the Lord. He did, and he did not, because not uprightly nor constantly: and Nihil dicitur factum quamdiu aliquid superest faciendum.<\/em> He should have persisted in seeking God, and not have run to light a candle at the devil, as they say: a sin, whereof his own hands wrought the revenge. <\/p>\n <\/p>\n The Lord answered him not.<\/strong> ] And no wonder: since it was only extremity of distress that sent Saul to seek God; like as the drowning man catcheth at that bow which he contemned standing safe on the bank. <\/p>\n <\/p>\n Nor by Urim.<\/strong> ] For Saul had slain those that wore the ephod: and Abiathar who had it was fled to David. 1Sa 23:6 That Saul now sent to Abiathar, is a conceit of the Rabbins. <\/p>\n <\/p>\n Nor by prophets.<\/strong> ] He cared not for them in his prosperity, and now can have no comfort from them in the day of his distress. Let such look to it as slight God’s faithful ministers.<\/p>\n enquired = asked. Hebrew. sha’al, to ask. Not darash, “to seek out”. See note on 1Sa 28:7, and 1Ch 10:13, 1Ch 10:14. <\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n answered him not. Not likely therefore to answer now by a way He had forbidden. Samuel had been dead two years. <\/p>\n Urim. See note on Exo 28:30. Num 26:55. It must have been an ephod of his own making, as Abiathar the High Priest was with David. Saul makes no mention of this in 1Sa 28:13. <\/p>\n Urim <\/p>\n (See Scofield “Exo 28:30”). <\/p>\n inquired: 1Sa 14:37, 1Ch 10:14, Pro 1:27, Pro 1:28, Lam 2:9, Eze 20:1-3, Joh 9:31, Jam 4:3 <\/p>\n by dreams: Gen 28:12-15, Gen 46:2-4, Num 12:6, Job 33:14-16, Jer 23:28, Mat 1:20 <\/p>\n by Urim: Exo 28:20, Num 27:21, Deu 33:8 <\/p>\n by prophets: Psa 74:9, Lam 2:9, Eze 20:3 <\/p>\n Reciprocal: Gen 25:22 – inquire Exo 28:30 – General 1Sa 23:4 – yet again 1Sa 28:15 – answereth 1Sa 30:8 – he answered him 2Sa 5:19 – And the Lord 2Sa 22:42 – unto the Lord 2Ki 4:31 – neither voice 2Ki 6:33 – this evil is of the Lord Ezr 2:63 – Urim Son 5:6 – I sought Jer 21:2 – Inquire Eze 14:3 – should Eze 20:31 – and shall Amo 8:11 – but Mic 3:7 – no Joh 10:35 – unto Joh 11:51 – being<\/p>\n 1Sa 28:6. When Saul inquired of the Lord This seems to contradict what is affirmed 1Ch 10:14, that he did not inquire of the Lord, which is assigned as the reason why the Lord slew him. But Rabbi Kimchi, and others, thus reconcile these two places. That since he did not continue to inquire of him, but went to a diviner, it was all one as if he had not inquired at all; for he did it faintly, coldly, and indifferently. A learned Jew, Samuel Laniado, remarks here: He whose heart is perfect with God, lifts up his eyes unto him, and fixes them on him; hoping in him, though he doth not presently hear him; and perseveres in his expectation and confidence, firmly setting a resolution to wait upon him. But so did not Saul, who was remiss and negligent, saying in his heart, If God will not hear me, I will go and consult a familiar spirit. The Lord answered him not Nor is it to be wondered that he should not answer a man of such a disposition. Neither by dreams By which perhaps he prayed that God would inform him. Nor by Urim It appears by this, that, Abiathar having fled to David and taken the ephod with him, Saul had set up another high-priest, and made an ephod in imitation of the sacred one, not considering the peculiar sanctity of that which God had appointed, and by which alone he had promised to manifest himself. Nor by prophets A school of whom, no doubt, was still remaining at Ramah, over which Samuel had presided.<\/p>\n 28:6 And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by {c} Urim, nor by prophets.<\/p>\n (c) Meaning, the high priest, Exo 28:30.<\/p>\n And when Saul inquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets. 6. when Saul inquired of the Lord ] In 1Ch 10:13-14 it is said that “Saul died for asking counsel of one that had a familiar spirit, to inquire of it, and inquired not … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 28:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7960","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7960","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7960"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7960\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7960"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7960"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7960"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>A frequent experience of those who seek God. It is neither an universal nor invariable one, else prayer would become impossible. But it is sufficiently frequent to occasion grave spiritual difficulty.<\/p>\n
II. <\/strong>An experience to be interpreted. Even the silence of God has a meaning. Rightly interrogated it may prove a precious revelation. In any case the possibilities are too grave for the sign to be neglected.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"