THE MAN AFTER THE FLESH.

PART II. THE KING OF MAN'S CHOICE.

Chapter 9:SAUL AND JONATHAN CONTRASTED.

(1 Sam. 13:15-14:46.)

(Continued from page 258.)

Wherever there is a living faith that lays hold upon God, no apparent helplessness will prevent His manifesting His power, and we have now a refreshing contrast to the timidity and helplessness of Saul and the people with him in the energy of faith on the part of two. Jonathan, Saul's son, and his armorbearer, act in independence of the king. Apparently seeing the uselessness of waiting for his father to take any initiative, the soul of Jonathan is stirred, and he proposes to his armor-bearer to go out alone. Saul still tarries at Gibeah, with his 600 men and with the priests, who would seem to speak of the presence of God, but whose names and connections remind us of the period of priestly ruin at the time of Eli. It is Ahiah, the son of Ahitub, Ichabod's brother, who is there. The glory had departed from Israel, and so far as these priests were concerned it had not returned. Neither Saul nor the people with him know anything of Jonathan's determination, and the priests are apparently as ignorant as the rest. How truly must faith not confer with flesh and blood, nor count upon the slightest assistance from those who have but the name without the reality of priestly communion! Things are as discouraging as possible for Jonathan. The garrison of the Philistines is strongly intrenched upon an almost inaccessible height, separated by a deep ravine from where Jonathan was. A sharp rock on either side of this ravine would prevent his approach to the enemy, except as he had strength and courage to surmount almost impassable obstacles. The names of these two rocks are given -Bozez, which means "shining," and would dazzle the eyes and prevent any rapid climbing, while its white, bare surface would most effectually prevent any concealment needed in an ambuscade; Seneh, the sharp declivity down which he must climb before he can ascend Bozez, means "a thorn,"which might easily pierce, and evidently suggests the extreme difficulty of his undertaking.

The spiritual meaning of all this seems quite clear. The enemy is strongly intrenched on its rock, surrounded by brilliant, shining heights, both intellectual and material. It would seem like madness to attempt to scale these shining heights in the hope of dislodging the proud enemy. All that can be associated with the side which is to make the attack is the barrenness, and even the apparent curse, suggested by the thorn. Is not God's hand that which has permitted all this oppression, and does it not seem like resisting Him to resist the authority of those who have gained ascendency over us under His chastening hand ? But faith does not reason in this way, nor does it look at either thorns or brightness. The way of the slothful is as a hedge of thorns, but the way of faith is with God, and neither thorns nor heights are aught to Him.

Jonathan confers with his armor-bearer, who is but a young man, even nameless. He proposes to
him to go over unto the camp of the Philistines. Notice how they are designated-uncircumcised, people who are without the mark of covenant relationship with God, that covenant which had been made with Abraham, and the sign given to him which was ever the mark upon the Israelite. Spiritually, we know that circumcision answers to that sentence of death upon ourselves, that we should not trust in ourselves, but in the living God. It is that which was renewed at Gilgal, at which we have already looked, and speaks thus of "no confidence in the flesh." Circumcision does not trust the flesh, knows its helplessness, its hopeless enmity against God. Uncircumcision would in like manner answer to confidence in the flesh; and after all, what are the Philistines, with all their greatness, with all their intrenchment on the shining heights of power and position ? What are they, after all, in the eyes of faith, but those who have confidence in the flesh ? They trust in human power, human wisdom, human forms, everything of man, and God is left out.

What is this, after all, for faith ? Does not faith know that these things cannot be trusted in, that there is no spiritual power in them whatever ? So Jonathan, as he looks at them, sees only those whose confidence is false, in the arm of flesh. On the other hand, looking at God, while not absolutely sure that He will do so, he knows His ability. "There is no restraint to the Lord to save by many or by few." He sees that the battle is not his, but the Lord's. What difference does it make whether the Lord uses a host, or uses his own feeble arm ? Nay, if He please, can He not act without any means? What victory already is in the air as we listen to such brave words as these, coming from a heart that is fed upon the strength of God! Is not every word true ? Is there any restraint with the Lord ? Can He not save by the few, as well as by the many ? Has He become reconciled to His bitter enemies? Has He come under the oppression of the Philistines ? To ask such questions is to answer them, and one would fain feel the quickening pulsations of a courage that partakes of Jonathan's faith.

How noble is the response of the nameless armor-bearer! "Do all that is in thy heart:turn thee; behold, I am with thee, according to thy heart." "Can two walk together except they be agreed?" And here is the faith which responds to faith, and is developed by it.

But courage does not mean rashness, though it may often seem like that. Jonathan is really working with God, as the people say later on, and therefore he must be sure that he is in God's path. He proposes, therefore, that the sign shall come from God Himself, even as Gideon in his day had his faith fortified by various signs in confirmation. Jonathan and his armor-bearer will show themselves to the Philistines. They will attract their attention. If this excites them sufficiently to come down to their position, they will stand and wait the attack. If, on the other hand, they invite them to come up to them, they will go forward in the confidence that God is leading them on to victory.

We notice, however, that no provision is made for retreating, and apparently there is nothing in his mind but a conflict and victory. It is simply a question whether he or the Philistines shall be the aggressors. Faith has its armor on the right hand and the left, has its breastplate, shield and helmet, but never any armor for the back. No provision is made for the cowardice which runs away. Jonathan will either go forward or stand his ground. He will not retreat. Neither, by God's grace, will we.

How graciously God responds to the faith that lays hold upon Him in this bold way! The two show themselves to their enemies, and are invited to come up. We can well imagine the supercilious smile of contempt with which the Philistines say, "The Hebrews come forth out of the holes where they had hid themselves." What a reproach, beloved, it is when we are afraid to say that we are the Lord's, and hide in secret places-when we are afraid to let our neighbors know that we are Christ's, and that the word of God is our sufficient guide, which we are seeking to obey! Is not such a reproach merited by the mass of the Lord's people at this time, hidden so that even those in closest contact with them would not suspect that they are genuinely for Christ ? Of course there may be, as there is, a morality and outward walk of rectitude-even to a certain extent religious observances in which Philistines themselves can join; but where is that bold confession of loyalty to Christ our Lord ? doing what we do because we belong to Christ, and not merely because it is right, or expected, or the habit of others ? And when one, in the boldness and simplicity of faith, does thus show himself, speaking out frankly for his Lord's honor, how the reproach may well fall upon all the rest of the people of God that at least a few are coming out of their holes and showing themselves!

But this very showing is the presage of victory. The Philistines will amuse themselves with this little
morsel of opposition, and have no hesitation in inviting the bold climbers to come up to them. This they do, and a sorry day it was for the Philistines that they ever invited them up! Jonathan speaks out. The Lord has already delivered the enemy, not into his hands, mark, but into the hand of Israel; for Jonathan realizes that the victor is not for himself individually, but for all the people of God. How important it is, for all our spiritual conflicts, to realize that we are first of all fighting with God; secondly, for God; and thirdly, for all His people!

They climb up, as has been said, upon their hands and feet, suggesting both work and prayer. It is neither idleness nor vain confidence, but the toil of those who realize that in themselves is no strength. We read very little of the details of this conflict. The victory has already been won in Jonathan's heart, and further details might attract us from the real lesson involved. Faith that has conquered our own coward heart can conquer any Philistines that oppose. The slaughter does not seem to be very great, judged from human standpoint, and yet what mighty results flow from it! There is a trembling everywhere. It is as though God were laying His mighty hand upon all, and causing proud oppressors and the camp of Israel, yea, the land itself, to feel the weight of that arm which will shake not only earth, but heaven too. There is a trembling of God.

(To be continued.)