THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 118.)

After his public recognition, Saul had returned to the privacy of his daily work and is here found by the messengers from Jabesh Gilead. The humiliating story of the threat of Nahash produces in the people at least sorrow, if not indignation, but there are no stirrings of faith, only a helpless lamenting that such things should be possible. It is different, however, when Saul returns from his labor in the field. Inquiring what the cause of their grief is, he is told the shameful story; there is no weeping on his part, but rather the righteous indignation of God by His Spirit against the insolence of the enemy.

As we said, Saul shows well here. He passes from service into conflict, and the one is a fitting preparation for the other. However, certain things are wanting, which are suggestive. In the first place, let it be noticed that the Spirit of God may come upon one in whom He has not effectually wrought for salvation. The Old Testament gives instances of this, notably in the case of Balaam, who declares the whole mind of God as to Israel, while himself willing to pronounce a curse upon them, and, in fact, afterwards plotting for their overthrow. Thus, it must not be understood that the Spirit that moved Saul was anything more than the external power which the Spirit of God put upon him in connection with his official place. The threat, also, against the people, with the bloody message evidenced through the oxen hewn in pieces, does not savor of that dignity of faith which alone endures. Threats may energize into temporary faithfulness and spasmodic courage, but it is only the inward abiding which can produce lasting results for God. Then, too, we see that Saul is still! leaning upon another arm than that of God, even though it be the arm of the faithful servant of the Lord, Samuel. The threat is, that "Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen." Samuel never claimed a place of equality with the new king. He was perfectly willing to be his servant and that of Jehovah, and it does not look as though Saul fully realized how his relations were to be directly with the Lord, without any human intervention whatever.

However, there is, at any rate, thorough earnestness for the time being, and a real purpose to deliver Israel; and this God recognizes-as He ever does in whatever measure He can, a turning to Himself. Multitudes respond to the threatening call and are gathered after Saul. A reassuring message is sent to the men of Jabesh Gilead, and all is ready for the deliverance. Saul shows skill and wisdom in disposing his army in three companies. There is an absence of precipitateness which argues well. The early rising, too, before daylight, shows an intent-ness of purpose and prudence in taking the first step, which always is a presage of victory.

This reminds us of some of the old conflicts of days gone by, under Abraham and Joshua. In fact, it was under the same leadership, though perhaps with people not so willing and ready as in those days. The result is not for a moment in any uncertainty. Ammon is thoroughly discomfited, his vast hosts beaten down and multitudes destroyed, while the remainder are scattered to the winds, no two remaining together. Thus, the proud flesh, with its knowledge and insolence, is overthrown. Heresy, false doctrine, cannot stand before an attack like this. It is quite significant that King Saul should be more successful in this conflict with the Ammonites than in any of his subsequent wars. There was that in him which peculiarly fitted him, typically speaking, for such warfare.

After all, a successful conflict with doctrinal evil is not the highest form of victory. The history of the Church has shown men who were vigorous contestants for doctrinal truth and scriptural exactness, who had, alas, but little heart for the Lord Jesus, and little in their lives that would commend Him. A certain form of the flesh may, for the time being, take special pleasure in overthrowing error. Jephthah, who had previously conquered the Ammonites, showed that a victory over false doctrine can go with bitter hatred of one's brethren; and of this, too, we have illustrations in the history of the Church. Doctrinal contentions that sprang up in connection with the great work of the Reformation are the common shame of Protestantism.

However, the victory is won, and God can be thanked for it. The people, in that revulsion of feeling which is common to human nature, wish, to know who it was that had opposed Saul being appointed king. They are ready to put them to death at once, when perhaps multitudes of themselves had looked with much suspicion upon him.

Saul, however, checks all this, and still shows well in his ascribing the glory of the victory to Jehovah; at the same time he would show perfect clemency to his enemies. There is wisdom as well as mercy in this.

Samuel, however, goes further. He calls the people back:"Come and let us go to Gilgal and renew the kingdom there." Strikingly fitting place indeed was it for all to return to. The normal camping ground after every victory, as we remember in Joshua's day, it is the true place to which we should ever come. Gilgal teaches the great lesson of the sentence of death upon ourselves, having no confidence in the flesh. It was the true circumcision, where the reproach of Egypt was rolled off, the first camping ground in the land after the people had crossed Jordan. It thus emphasizes, as we were saying, the great truth of the Cross applied practically to our lives and persons. It was the one lesson which the nation as a whole needed to learn in fuller measure than they had yet done, and which, for Saul, as their leader and representative, was absolutely indispensable.

So, it is a call of mercy which is harkened to externally, and all congregate at Gilgal. Here Saul is again made king in connection with sacrifices of peace-offerings. It is rather significant that these are the only offerings mentioned. Nothing is said whatever of the burnt- or sin-offering. The peace-offering speaks of fellowship with God and with one another; the burnt-offering, of the infinite acceptability of Christ, in His death, to God; while the sin-offering tells how He has borne our sins and put them away. Communion cannot be the first thought. It is appropriate, at Gilgal particularly, where death to the flesh comes in, that there should be prominent mention of that death of the cross which has put away sin and which is infinitely precious in God's sight. However, peace-offerings show at least a unity of fellowship, which, as far as it goes, is good. We read that Saul and all Israel rejoiced greatly. Poor man, would that joy had a deeper root! It would have borne more abundant and abiding fruit. Nothing is said of Samuel's joy. Doubtless it was there in some measure, though perhaps chastened as he remembered the cause of their being there. He could not forget, spite of all this brave show and recent victory, that the people had rejected the Lord, and that the man before them was not the man of God's choice, but of their own. (To be continued.)