I. UNDER STRONG PROVOCATION, arising from -

1. The recollection of their past conduct towards himself (1 Samuel 10:27). He could not altogether forget it, and when he was disposed to put it away from his thoughts, he was reminded of it by others. Nothing is more provocative of wrath than brooding over the wrongs that have been received. On the other hand, the surest way to forgive is to forget.

2. The feeling of natural resentment toward them. "Revenge is sweet," say men who are not restrained by Divine wisdom and grace; and they are especially apt to say it when they have the power to avenge themselves, and when they persuade themselves that justice and prudence require that the wrong should not go unpunished. They do require it, doubtless, in some eases; but how large a place does the desire of gratifying personal animosity hold in most instances in which men seek to inflict punishment on others. "Say not, I will do so to him as he hath done to me: I will render to the man according to his work" (Proverbs 24:29; Proverbs 20:22).

3. The urgency of others. Men are only too prone to indulge wrath without such an incitement, but they are often led by it to go beyond their own judgment and feeling, and he who, like Saul, overcomes it gains a double victory. "Thereby he gained another victory -

(1) over himself - he restrains himself in the exercise of a right;

(2) over the anger of those who demanded that justice be executed;

(3) over his former opponents, who now clearly see that which, under the influence of haughty contempt, they had doubted; and

(4) over the whole people, who must have been carried along by him in the path of noble moral conduct, and lifted above themselves to the height on which he stood" (Erdmann).

II. IN A ROYAL MANNER. "There shall not a man be put to death this day."

1. Promptly. If he had waited till the morrow his purpose might have changed. When a generous emotion fills the heart it should be at once translated into word and deed. First thoughts in things moral, unlike first thoughts in things intellectual, are always best. Hesitation and delay dim their brightness and weaken their power.

2. Decisively. Saul spoke like a king. He refused to stain his laurels with blood. And whilst he resolved not to punish his enemies, he declared his determination that none other should punish them. "Where the word of a king is there is power."

3. Completely. "Not a man." Not a single example was to be made, but his clemency was to extend to all. In the same royal manner we may and ought to show mercy. "Blessed are the merciful, for they shall obtain mercy."

III. FROM A PROPER MOTIVE. "For today the Lord hath wrought salvation in Israel." "Not only signifying that the public rejoicing should not be interrupted, but reminding them of the clemency of God, and urging that since Jehovah had shown such clemency upon that day, that he had overlooked their sins and given them a glorious victory, it was only right that they should follow his example and forgive their neighbours' sins without bloodshed" (Seb. Schmid). Saul showed -

1. Regard for the transcendent excellence of mercy. Nothing is more beautiful or more pleasing to God, and its exercise is necessary that we may obtain mercy (Matthew 6:15). He is "merciful and gracious." "Mercy rejoiceth against judgment." (Proverbs 25:21; Romans 12:19, 20; James 2:13.)

"It becomes
The throned monarch better than his crown;
His sceptre shows the force of temporal power
The attribute to awe and majesty,
Wherein doth sit the dread and fear of kings;
But mercy is above this sceptred sway;
It is enthroned in the heart of kings,
It is an attribute to God himself,
And earthly power doth then show likest God's
When mercy seasons justice"

(Merchant of Venice') To return good for good and evil for evil is natural, to return evil for good is devilish, but to return good for evil is Divine.

2. Gratitude for the abounding goodness of God. His hand was fully recognised in recent victory and deliverance. His kindness to us should constrain us to be kind to others, and his forgiveness is shown to have been experienced only when it leads us to forgive (Matthew 18:35).

3. Desire for the welfare of men. "The Lord hath wrought salvation in Israel," to whom these "worthless men" belonged. Even such men are objects of his forbearance and benevolence. "He maketh his sun to rise on the evil and on the good" (Matthew 5:45). He does them good, and thereby seeks to subdue their hostility toward himself (Ezekiel 33:11). We ought to exhibit the same spirit, and by doing so we shall promote the general peace and happiness. "Be ye therefore merciful, even as your Father also is merciful" (Luke 6:36). - D.

I. THAT WHEN A NATION REJECTS GOD IT MAY VERY NATURALLY EXPECT TO BE TROUBLED BY ENEMIES. There appears to have existed an old land quarrel between these two peoples, which had occasioned the battle just mentioned, and which at this time they strive to revenge and recover. In the light of this history we gather that —

1. They were enemies of long standing. It was a deep seated hatred that time had almost rendered chronic. It is easy to settle the dispute of yesterday, but when years have passed they make the breach almost impassable. Thus God rendered dark the hops of Israel through enemies of the longest standing and the most dreaded.

(1)Would be bitter enemies.

(2)Would be despotic enemies.

2. They were enemies that had been previously defeated. They had been most severely routed by Jephthah. The relatives, friends, and companions of these warriors now threatening Israel with invasion were slain in that conflict. Truly, Israel had need to fear such a foe.

3. These enemies were most opportune in their attack upon Israel.(1) As regards the place. It was near to their own country, and was also extremely weak.(2) As regards the time of this threatened invasion. Israel was in a most unsettled condition. The people were in a transition state, just changing an old form of government for a new one, consequently were very much occupied with their own affairs. There were new arrangements to make adapted to the changed condition of things. All the strength, skill, and time that the nation could command was required to be expended upon itself, to give it permanency, and to give freedom from civil faction. Hence the Israelites were totally unprepared for woe, and especially with so powerful a foe.

II. THAT WHEN A NATION REJECTS GOD ITS DEGRADATION IS CERTAIN TO FOLLOW. Nahash assumes the weakness of the men of Jabesh-Gilead, and their consequent inability to defend themselves from his army. He therefore commences at once to propose the most painful and humiliating condition of peace. A condition indeed which would involve the whole nation in disgrace.

1. These people are about to degrade the noble achievements of their ancestors. And this is a true characteristic of a nation that has rejected God. When they have rejected Him, the next thing to do is to throw away all the sacred memories of the past, and to nullify their meaning.

2. These people are far more careful about their own comfort than the memories of their past history. They would a great deal rather undo the achievements of their ancestors than lose their own eyes.

3. These people were willing to degrade themselves by the breaking of a Divine Law. They wanted to make a covenant with the Ammonites, which bad been strictly forbidden by God. This is just what we might have expected. It is only natural that, after they had dethroned the Divine Being, they should infringe His law.

4. These people are degraded by doubting the bravery of their country. When citizens lose confidence in their defenders it is a sure sign that elements of weakness are mining the society prejudicial to its welfare. May we never lose faith in the heroism of our country!

III. THESE ENEMIES AND THIS DEGRADATION CAME IMMEDIATELY AFTER THE NATION HAD REJECTED GOD IN PROCLAIMING THE NEW KING.

1. As a reminder. To make the Israelites very careful in their revolution, and to give them to feel that although they had got a king, he could not remove them from the touch, nor could he shelter them from the displeasure of God.

2. As a prognostication. That notwithstanding their rejoicing at the public recognition of the new king, the future history of the nation could not be altogether smooth and glad. It was the calm before the tempest, and the invasion by the Ammonites was the first peal of thunder announcing the nearing storm. Lessons —(1) For a nation to reject God is for it, truly to forsake its best welfare — political, social, and moral.(2) That a nation rejecting God is sure to meet with numerous difficulties.(3) That a nation by rejecting God introduces into its history the true element of its ruin.(4) This national destruction or sorrow may be delayed, but it is certain.

(Joseph S. Exell, M. A.)