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[9] 1 Sam. xiv. 35.

After this he was commanded to "go and smite

the sinners, the Amalekites, and utterly destroy

them and their cattle." This was a judgment on

them which God had long decreed, though He had

delayed it; and He now made Saul the minister

of His vengeance. But Saul performed it so far

only as fell in with his own inclination and

purposes. He smote, indeed, the Amalekites, and

"destroyed all the people with the edge of the

sword"—this exploit had its glory; the best of

the flocks and herds he spared, and why? to

sacrifice therewith to the Lord. But since God

had expressly told him to destroy them, what{10}

was this but to imply, that Divine intimations had

nothing to do with such matters? what was it but

to consider that the established religion was but

a useful institution, or a splendid pageant

suitable to the dignity of monarchy, but resting on no

unseen supernatural sanction? Certainly he in

no sense acted in the fear of God, with the wish

to please Him, and the conviction that he was in

His sight. One might consider it mere pride and

willfulness in him, acting in his own way because

it was his own (which doubtless it was in great

measure), except that he appears to have had an

eye to the feelings and opinions of men as to his

conduct, though not to God's judgment. He

"feared the people and obeyed their voice."

Again, he spared Agag, the king of the

Amalekites. Doubtless he considered Agag as "his

brother," as Ahab afterwards called Ben-hadad.

Agag was a king, and Saul observed towards him

that courtesy and clemency which earthly

monarchs observe one towards another, and rightly

when no Divine command comes in the way. But

the God of Israel required a king after His own

heart, jealous of idolatry; the people had desired

a king like the nations around them.

It is remarkable, moreover, that while he spared {5}

Agag, he attempted to exterminate the Gibeonites

with the sword, who were tolerated in Israel by

virtue of an oath taken in their favor by Joshua

and "the princes of the congregation." This he

did "in his zeal to the children of Israel and Judah."[10]

[10] Josh. ix. 2; 2 Sam. xxi. 1-5.

From the time of his disobedience in the matter

of Amalek, Samuel came no more to see Saul,

whose season of probation was over. The evil

spirit exerted a more visible influence upon him;

and God sent Samuel to anoint David privately,

as the future king of Israel. I need not trace

further the course of moral degradation which is

exemplified in Saul's subsequent history. Mere

natural virtue wears away, when men neglect to

deepen it into religious principle. Saul appears

in his youth to be unassuming and forbearing;

in advanced life he is not only proud and gloomy

(as he ever was in a degree), but cruel, resentful,

and hard-hearted, which he was not in his youth.

His injurious treatment of David is a long

history; but his conduct to Ahimelech, the high

priest, admits of being mentioned here.

Ahimelech assisted David in his escape. Saul resolved

on the death of Ahimelech and all his father's

house.[11] On his guards refusing to execute his command, Doeg, a man of Edom, one of the nations which Saul was raised up to withstand, undertook the atrocious deed. On that day, eighty-five priests were slain. Afterwards Nob, the city of the priests, was smitten with the edge of the sword, and all destroyed, "men and women, children and sucklings, and oxen, and asses, and sheep." That is, Saul executed more complete vengeance on the descendants of Levi, the sacred tribe, than on the sinners, the Amalekites, who laid wait for Israel in the way, on their going up from Egypt.

[11] 1 Sam. xxii. 16.

Last of all, he finishes his bad history by an open

act of apostasy from the God of Israel. His last

act is like his first, but more significant. He

began, as we saw, by consulting Samuel as a diviner;

this showed the direction of his mind. It steadily

persevered in its evil way—and he ends by

consulting a professed sorceress at Endor. The

Philistines had assembled their hosts; Saul's

heart trembled greatly—he had no advisers or

comforters; Samuel was dead—the priests he had

himself slain with the sword. He hoped, by magic

rites, which he had formerly denounced, to

foresee the issue of the approaching battle. God

meets him even in the cave of Satanic

delusions—but as an Antagonist. The reprobate king

receives, by the mouth of dead Samuel, who had

once anointed him, the news that he is to be

"taken away in God's wrath"—that the Lord

would deliver Israel, with him, into the hands of

the Philistines, and that on the morrow he and his

sons should be numbered with the dead.[12]

[12] 1 Sam. xxviii. 19.

The next day "the battle went sore against him,{5}

the archers hit him; and he was sore wounded of

the archers."[13] "Anguish came upon him,"[14] and he feared to fall into the hands of the uncircumcised. He desired his armor-bearer to draw his sword and thrust him through therewith. On his refusing, he fell upon his own sword, and so came to his end.

[13] Ibid. xxxi. 3.

[14] 2 Sam. i. 9.

Selections from the Prose Writings of John Henry Cardinal Newman

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