Vera. 16-23. (GIBEAH. )-Impatience in seeking Divine counsel. "Withdraw thine hand" (ver. 19). In order to ascertain the will of God two things are neces- sary :-1. A special method of communication. In ancient days it was "by dreams, Urim, and prophets" (eh. xxviii. 6). The Urim (light, illumination) and Thummim (perfection, completeness, truth) were symbols of some kind or other attached to or placed within the folded breastplate connected with the ephod of the high priest (Exod. xxviii. 30; Num. xxvii. 21). "The question brought was one affecting the well-being of the nation, or its army, or its king. The inquirer spoke in a low whisper, asking one question only at a time. The high priest, fixing his gaze on the ' gems oracular' that 'lay on his heart,' fixed bis thoughts on the light and perfection which they symbolised, on the holy namo inscribed on them. The act was itself a prayer, e.nd, like other prayers, it might be answered. After a time he passed into the new, mysterious, half ecstatic-state. All disturbing elements-selfishness, prejudice, the fear of man-were eliminated. He received the insight he craved. Men trusted in his decisions, as with us men trust the judgment which has been purified by prayer for the help of the eternal Spirit more than that which grows only out of debat'l e.nd policy and calculation" (Smith's 'Die.'). "When at length a visible king reigned by Divine appointment, the counsel of the Urim and Thummim passed into the public ministry of the prophets, which modified and controlled the political organisations of the kings"(' Bible Educ.,' iv. 37). We have now the written word and the guidance of the Holy Spirit. 2. A proper spirit of inquiry-humility, sincerity, faith, patience, and perseverance. Saul "inquired of the Lord" (Judges i. 1; xx. 27; eh. x. 22), but not in II right manner, impatiently breaking off his inquiry before the answer came, and commanding the priest t~ desist fr?m pursuing it .. I~ lik_e mann_er many p~rsons begin to pray, and forthwith cease, mstead of "contmumg mstant m prayer; ask, and wait not to receive; call upon God under the- pressure of trouble, and neglect to 251 THE FIRST BOOK OF SAMUEL. [cH, XIV, 1-86,
do s0 when it has passed a,rny. Such impntience in seeking to "understand what tl1e will of tlte Lord is"- I. ARISES FROM UNDUE CONCERN ADOUT SECONDARY MATTERS. 1. The need of liuman e,(l'ort, as i~ nothing else were necessary to success (Ps. xxiii. 16, 17; cxxvii. 1, 2).. 2. The gain of earthly lwnour or other advantages. Saul wns euger to obtuin beyond eYerything else, the glory of a victory over his enemies. 3. Tlie loss of ~ fa~ourable opportuniJ,y. But" the:e _is no time lost while we are waiting God's timA. It rn as acceptable a_ p1e?e of subn11ss1on !o the will of God to sit still co.ntentedly when our Lord reqmres 1t as to work for !um when we are called to do it" (M. Henry) . . II. PRO'l"ES SINFUL I_NDIF~ERENCE TO_ THE Blt:BEST ODJECT. 1. lnappreciation of 1ts w01th. Men often nnagme that then· own wisdom and strength are sufficient ,and that it ea~ be done without. 2. lnd_isposition to bow to its authority. They Io;e to- haYe_ their ?wn way. 3. Incred'!':lity_ as to il,s communication at the right time and m the right manner. They d1sbehcve the promises as well as reject the con- ditions of obtaining them. II_I. ~XHIDI:rs REC!'LESS DISREGARD 0~ ;BE LORD HIMSELF. By-1. Seeking him in an _insincere, inconsistei!t, and hypocritical. manner, which tl~e cess:i,tion of pr:i,yer plamly shows (Job xxv11. 10). 2. Preferring personal and immediate convenience to his honour, and desiring his help only in. so far as it may be conducive to self. interest. 3. Di,sobedience to hi,s will; for to act without the knowledg·e of. that will ""hen it may be obtained is a manifest act of disobedience.( Isa. :x:xx. 1 ). · IV. INVOLVES DISA.STBOUS CONSEQUENCES. 1. Destitution. of. the highest counsel 1tnd aid. 2. Unpreparedness for duty and conflict.. 3. A c.oul'Se of recklessness, em, trouble, and humiliation (vers. 24, 37, 39, 44, 45). "Therefore tum thou to thy God: keep mercy and judgment, and wait on thy God continually" (Hosea xii. '6). " I will hear what God the Lord will speak," &c. (Ps. lxxxv. 8).-D. •
Vers. 24-46. ( MICHMASB, .AJALON. )-Rashness. "Cursed be the man that eateth any food until evening," &c. (ver. 24). Rashness is often a cause of trouble; .an4 some persons might profitably ponder the advice once given by the town-clerk of Ephesus, "Do nothing rashly" (Acts xix. 36). It is also, sometimes, very sinful,. as it was in Saul. Whilst pursuing the Philistines, and wishing tc, exterminate them,. he imposed a solemn oath upon the people not to take food until the evening under penalty of death. This rash oath was followed by two. others of a similar nature (vers. 39, 44), all indicating the recklessness and wilfulness of his course; .His concern for the law (vers. 33, 34), his erection of an altar (ver. 35), ..his asking counsel of God before going to spoil the enemy by night (ver. 37), his eagerness to ascertain by Jot the cause of the silence of.the oracle (ver. 41 ), were not an exhibition of genuine piety; they were rather a substitute for it, and the fruits of an unsanctified, blind, and passionate zeal; and the death of the noble Jonathan, if it had taken place, would have completed his folly and sin. Consider his rashness as- I. REVF..ALING A WRONG STATE OF MIND. 1. Inconsideration. His oath was uttered without deliberation (Eccles. v. 2). He did not consider whether it was according to the will of God, nor what its consequences might be. He did not after~ wards reflect how far the transgressions of others and the silence of Heaven might be due to his own fault, and he did not apparently recognise his fault when plainly s_et before him. 2. Insincerity. "It did not proceed from a proper attitude toward God, but was an act of false zeal in which he had more regard to himself and his '0,rn kingly power than to the cause of the kingdom of Jehovah" (Keil). 3. Vain- glory. "That I may be avenged on mine enemies." "In this prohibition there was 'L secret pride and misuse of power, for he desired to force, as it were, a complet.e· ,ic:tury, and then appropriate the glory of it to himself." II. UJPOSI~G A NEEDLESS BURDEN upon others. Once and ogain it is said "the people were faint" (vers. 28, 31). They were exhausted with seyere and prolonged ,,xertion, famished with hunger, and unable to continue the pursuit. Their suffering· wu.s great, their power diminished, their temptation stro!1g· J?ut Saul had thougl~t •mly of himBelf. Rulers should seek the welfare of their subJects rather than their own glory; and all men should consider the effect of their resolutions, promises, and unma11ds on other people, and use their i11fluence over them for their good. c11: XII', 36--52.J THE FIHST BOOK OF SA:\! UEL. 256