1. The end of Saul was now approaching. How long he reigned is not stated ("forty years," Acts 13:21; perhaps a round number, including the judge ship of Samuel). But his course from his first wrong step (1 Samuel 13:8-15) had been a downward one, broken only by brief seasons of amendment. His mental malady may account in part for some of his actions in his later years. During his persecution of David the enemies of Israel became more powerful and aggressive, and, in retribution for unfaithfulness to Jehovah, he was about to be delivered with the host of Israel "into the hand of the Philistines," from whom he had been chosen to effect deliverance (1 Samuel 9:16).

2. The Philistine invasion was on a larger scale than any that had recently occurred (1 Samuel 13:5; 1 Samuel 17:1), and in a different part of the country. It was evidently planned with a view to inflict a fatal blow on Israel. The enemy marched northward, entered the plain of Esdraelon (Jezreel), the battle field of Palestine (stretching out eastward in three branches, like fingers from the hand), and encamped at Shunem (at the base of Little Hermon, north of the central and principal branch). "And the Israelites pitched by the fountain which is in Jezreel" (1 Samuel 29:1), on a spur of Mount Gilboa (south of the central branch), from which they could see the Philistines, three miles distant across the plain, where on the morrow the conflict must be waged.

3. What the issue of the conflict was likely to be Saul's heart told him only too plainly. He felt that what he had so long dreaded was about to come upon him; that the sentence of rejection formerly uttered by Samuel (1 Samuel 16:14-16), now gone to his rest (ver. 3), was to be fully executed, and that he would be deprived of his crown, and probably of his life. David, who had once saved Israel in similar peril, had gone over to the Philistines (1 Samuel 27:4), was now (as he thought) among them, and would "surely be king" (1 Samuel 24:20). The night of retribution is setting in. The ministers of vengeance are gathering, like vultures to the prey,

"From the invisible ether;
First a speck, and then a vulture,
Till the air is dark with pinions." The experience of Saul is shared by many a persistent transgressor in the presence of imminent danger and approaching death, when "the terrors of God do set them selves in array against" him (Job 6:4; Job 24:17). He is -

I. BESET BY IRRESISTIBLE FEAR. The sight of superior hostile forces is calculated to produce such fear, but its power to do so depends chiefly upon the inward state of a man himself, more or less conscious of his condition;

1. The remembrance of past transgressions, and of the punishment threatened against them, and already in some measure experienced. Circumstances often quicken the memory and open its secret records, so that former actions and events reappear, are seen in their true character, and fill the soul with consternation. "I will reprove thee, and set them in order before thine eyes" (Psalm 1:21).

2. The consciousness of Divine displeasure in consequence of disobedience, and the heart not being right with God. Although conscience may slumber long, the hour of awakening comes, and when it asserts its power "its frown is more to be dreaded than the frowns of kings or the approach of armies. It is a fire in the bones, burning when no man suspects" (South). "A wounded spirit who can bear?" (Proverbs 18:14).

"O conscience, conscience, man's most faithful friend,
How canst thou comfort, ease, relieve, defend!
But if he will thy friendly cheeks forego,
Thou art, oh, woe for me! his deadliest foe"

(Crabbe)

3. The foreboding of approaching doom. Conscience "exerts itself magisterially, and approves or condemns,...and if not forcibly stopped, naturally and always, of course, goes on to anticipate a higher and more effectual sentence, which shall hereafter second and affirm its own" (Butler).

II. IMPELLED TO SEEK DIVINE COUNSEL. "And Saul inquired of Jehovah" (ver. 6). It is not recorded that he had ever done so since he "asked counsel of God" and "he answered him not" (1 Samuel 14:37). His communication with Heaven had evidently been long interrupted. But under the influence of fear he felt the urgent need of it, as other men who have neglected to seek God often do in times of danger, and he expected that it would come at his bidding, as a matter of course, when he made use of the recognised means of obtaining it, apart from a proper state of heart, therein exhibiting the same blindness as of old (1 Samuel 13:9). Cherishing a spirit of envy and hatred, how could it be expected that he should be visited by the Divine Spirit in dreams of good? Having slain the high priest, and compelled his son to flee to David "with the ephod" and the Urim, how could it be expected that he should obtain counsel through another whom he had appointed in his stead, or, having alienated the prophets, that he should gain it through them? Divine aid is often sought through proper channels in vain because -

1. It is not sought at the right time, - "When thou mayest be found" (Psalm 32:6). "Then shall they call upon me, but I will not answer" (Proverbs 1:24-33), - which takes place not merely as a just punishment for long neglect, but also on account of the increased hardness of their hearts thereby induced, and rendering them incapable and utterly unworthy of holding communion with God. "If we do not hear God's voice when it goes well with us, God can and will refuse to hear our voice when it goes ill with us" (Starke).

2. It is not sought in a right spirit - with humility, penitence, self-renunciation, and faith. Of these principles there is no trace in the inquiry of Saul.

3. It is not sought with a right purpose, but with some earthly and selfish end in view, rather than the Divine honour. "As the event proved, Saul did not really inquire of the Lord in the sense of seeking direction from him, and of being willing to be guided by it. Rather did he, if we may so express it, wish to use the Lord as the means by which to attain his object. But that was essentially the heathen view, and differed only in detail, not in principle, from the inquiry of the familiar spirit, to which he afterwards resorted" (Edersheim). "Ye ask, and receive not, because ye ask amiss," etc. (James 4:3; Psalm 66:18; Isaiah 66:4; Ezekiel 14:4; Ezekiel 20:31).

III. DENIED THE DESIRED RESPONSE. "Jehovah answered him not," etc. (ver. 6). "I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more" (ver. 15). "Saul received from God no answer more, except for judgment."

1. What dreadful silence and loneliness are here revealed! "We read of the silence of the desert, the silence of midnight, the silence of the churchyard and the grave; but this is something more profound and appalling - the silence of God when appealed to by the sinner in his extremity. It is not the silence of indifference, nor of inability to hear, nor of weakness, nor of perplexity; but of refusal, of rejection, of displeasure, of abandonment" (Bonar, 'Bible Thoughts'). "Ephraim is joined to idols: let him alone" (Hosea 4:17).

2. What utter helplessness!

3. What intolerable darkness and distress! (Hebrews 10:27). Consider -

1. That if "inquiry of the Lord" be left unanswered, the reason of it is to be sought in the moral condition of the inquirer.

2. That nothing but the offering of the sacrifice of "a broken and a contrite heart" can prevent despair.

3. That the boundless mercy of God should awaken hope even at "the eleventh hour." - D.

1. In apparent contradiction of Divine promise. Of Israel, even in Egypt, it was said, "I will surely hear their cry" (Exodus 22:23). (Zechariah 10:1.) (Psalm 86:7.) How strong are the assurances of Christ. (Matthew 7:7-11.)

2. Disastrous in its effect upon the life of the soul. If it be true that "where there is no vision the people perish," equally so is it that when no Divine voice speaks to the soul it must cease to live. As the plant withers in the gloom of the cellar, the soul that knows not the sunshine of the Father's smile cannot be healthy or vigorous.

3. A source of uneasiness and sorrow. It is not only right but in the best sense natural that man should seek God; there is no deeper source of dissatisfaction and restlessness than a baffled instinct.

II. AN EXPERIENCE TO BE INTERPRETED. Even the silence of God has a meaning. Rightly interrogated it may prove a precious revelation. In any case the possibilities are too grave for the "sign" to be neglected.

1. God is sometimes supposed to be silent when He is not. Answers to prayer are not always at once or easily apparent.

2. His silence is not always a token of displeasure. It may be simply

(1)directive; our request unwise, etc. Or it may be

(2)stimulative; as when the Syro-phoenician woman grew importunate when He "answered her nothing."

3. Yet it is often expressive of Divine wrath.It must not be regarded as a light thing.

1. It may be intended to invite to inward examination and repentance. Some unfaithfulness; a falling from grace; it may be direct disobedience. The Holy One is saying, by His silence, "Come up higher. I cannot speak to you there!"

2. It sometimes occurs, as in the case of Saul, in token of doom. The gracious lips of Christ were silent before a Pilate and a Herod.

(A. F. Muir, M. A.)