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actuated merely by the prudential motives given in chapter 27:11. But this was certainly not the case. The principal reason is rather to be sought in the Mosaic law, which de clares these races to be under the curse. But it is impos sible to justify his equivocation.—Hengstenberg. 28:5 This chapter is important and illustrates again the deceptive character of Saul. Having professedly put the necromancers out of Israel in obedience to the divine command (Lev. 19:31; 20: 27; Deut. 18: 10, 11), he no sooner finds himself in straits than he seeks out one of them for his aid.—Gray. 28:6 Intercourse between Saul and the prophets had doubtless been broken off since the beginning of Saul’s persecution of David (chap. 19), while it continued between David and the prophets so far as circumstances permitted (chap. 22:5). But in his anxiety and despair Saul had now again turned to them for aidM-Erdman. Poor Saul! It was a fearful ride that dark night. He probably kept to the east of Jezreel, crossed the valley below Ain Jaluh, and thence over the shoulder of Little Hermon to Endor, but it must have been perilous in the extreme, and nothing could have induced Saul to venture thither but the agony of despair.—-Thomson. 28:11. Biblical students take three different views of the event here narrated.' Some regard the whole as a mere deception; others think that Samuel really appeared, while many believe that an evil spirit was permitted by God to assume the appearance of the prophet.—-Horn. Com. Is it possible for human beings to talk with the dead, or law- ful"to do so? We answer no in both cases. Spiritualistic mediums may have intercourse with demons who by their superior knowledge personate the dead, but they are not permitted of God to bring back the dead themselves. On the other hand God may be at liberty to do what He would not permit His creatures to do. How are we to understand the words “ Tomorrow shalt thou be with me.” Was not Samuel one who feared God and Saul the opposite? How then could the future life of both be located in the same place? The answer is that the Jews regarded the place, of the dead as composed of two realms, one for righteous and one for the unrighteous. Saul might be with Samuel in that he was among the dead, and yet not in the sense that he was in the company of the righteous dead.—Gray. 31:3 Saul is “ hit”— mortally wounded, potentially “ slain,” by the Philistines; either to escape agony, or in sult by the enemy, he falls upon his sword, and his armour- bearer, supposing him to be dead, slew himself; but Saul was not dead; raising himself upon his spear, he besought the Amalekite to put him to death.— Scofield. His life was a failure, because he was untrue to his religious instincts. He was openly disobedient to God. He chose his own will before God’s will. This made necessary the choice of David, with the jealous, vindictiveness, and attempted murder that poisoned all his later life. He is the Bible’s most con spicuous example of the ruin that may be wrought by dis- obedience.—Peloubet. This book began with the birth of Samuel, but now it ends with the death of Saul, the comparing of which two together will teach us to prefer the honour that comes from God before any of the honours which this world pre tends to have the disposal of.—-Henry.
therefore we are justified in defending them. Our country is sacred, and the same rule holds good. There is no maud lin sentiment here. (Luke 18:7) “And shall not God avenge His own elect which cry night and day unto him, though he bear long with them” ? (Rom. 12:19; Psa. 37:10) You love your children, but you punish them. God loves men, but He chastises every son whom He receiveth. David exercised patience. There are some things which can safely be left with the Lord. (1 Cor. 4:4, 5). David had not sought the kingdom. God had chosen him, and he could well afford to wait God’s time. He had experienced the value of patience in the case of Nabal (1 Sam. 25:32, 33). David exercised humility. It was not an easy thing to re frain from taking the crown when it was within his grasp, after all the years in which he had been hunted as a hare (2 Sam. 23:2). In this he was like his Master (Phil. 2 :9). There are many things in David’s life to be condemned, but here he shows himself toi be a hero. There is a time to fight—when we meet Goliath. There is a time to res train, and David’s victory in this was greater than in the other. (3) DAVID SCOFFS AT ABNER, vs. 13-16 “ Wherefore then hast thou not kept thy lord the king?” v. 15. David takes the spear and cruse and departs. The spear is a type of authority (Gen. 49:10) and the cruse is a type of earthly supply. Both were to be taken from Saul. God providentially preserved David by sending a deep sleep upon the army, but there was a rude awakening for Saul and Abner, and so there will be a rude awakening for the sinner. The purposes of God are manifest in His providences. David was as safe jn the camp as he would have been in his own house. There is a lesson here for us. How can we sleep when our Lord’s cause is in jeopardy, when His char acter is being assailed? How can we sleep when men are lost, and we are their keepers? Saul’s confession was “ I, have played the fool’’ . (v. 21). There is remorse with Saul, but no repentance. Many a man confesses that he has played the fool, but he will not repent and forsake his evil ways. God compelled Saul to sign his own death warrant and to acknowledge David as the coming king. So our David must prevail. He must come to His own. Satan may rule for a season, but Christ will come and take the scepter from his hand. God speed the day! Topics for Study (1) Does God call for men today? (Luke 10:2) (2) How does He call? (Ex. 3:1-12) (3) What kind of men does He call? (1 Cor. 1:26-29) (4) Why did David spare Saul’s life the second time? (1 Sam. 24:6, 7; 2 Sam. 1:14-16) (5) Why did Saul say he had played the fool? (Psa. 10:4-11) (6) Does God call some men fools? (Luke 12:20) Chap. 27 As soon as David lost his conviction that God had him in His care and keeping, he naturally ceased to seek direction from Him, and becoming a law to himself, entered upon a course of cruelty and deception.—Horn. Com. If a man will put himself among COMMENTS Philistines, he cannot promise to come FROM THE forth innocent.—Bishop Hall. We can- COMMENTARIES not blame David because he made ex- V. V. Morgan peditions against Canaanitish races and Amalekites, neither are we justified in at once accusing him of cruelty towards the conquered. The accusation would have had some foundation if he had been
ELEMENTARY Mrs. S. W. Barrett Scripture: I Samuel Chapters 29-30. Memory verses: Luke 19:10; John 6:37.
What is a bandit? Someone who steals something that belongs to someone else, isn’t he? Do you know the name
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