Introduction

The books of 1 and 2 Samuel were originally one; there is a sense in which the denouement of 1 Samuel is to be found in 2 Samuel.

The title 'Samuel' is somewhat misleading; because Samuel's story takes up only a small part of the narrative; he is one of three personalities who figure prominently throughout the work, the others being Saul and David. Samuel serves as a link between the period of the judges on the one hand, and the period of the monarchy on the other. Thus there is a movement over the books of Samuel from a time of no king, to the time of the people's king and finally to the period of God's king.

This transition from the period of the judges to the Davidic rule is integral to the unfolding of God's redemptive purpose in the Bible. With the anointing and accession of David, God's covenantal revelation in the Old Testament will reach a peak. The promises of blessing on David's kingdom and on David's heir will lift the focus of salvation history beyond Solomon to Christ, the greater than Solomon. All the tensions and difficulties within the kingdom up to that point are preparatory to the revelation of the Messiah who is to be the Son of David.

We are entering into the narrative at a point of conflict between Saul and David, and the narrative itself is going to remind us of conflicts that existed between Saul and Samuel. Both of these conflicts are addressed in this chapter, which is so significant for the life of Saul and for the clearing of the way for the recognition of the place that rightly belongs to David as the true king of Israel. This chapter marks the beginning of the end for Saul, as the Chronicler reminds us in 1 Chronicles 10::13-14:

So Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance. But he did not enquire of the Lord, therefore He killed him, and turned the kingdom over to David the son of Jesse.

I should like us to look at this important passage in 3 ways:

HISTORICALLY - what events led up to this point in the narrative?

EXEGETICALLY - what actually happened here?

PASTORALLY - how can we apply this passage to ourselves and to the lives of our people?

Historical Background

Following the conquest of Canaan, God had provided for the government of the tribes by judges. Judges 2:11-23 summarises this period for us. God was moved to pity when He heard His people groaning under those who oppressed them, and gave them judges to lead them in victory over their enemies and restore their fortunes.

This period of continual warfare and intermittent crisis of one kind or another is confirmed by archaeological evidence which shows the disturbed nature of the twelfth and eleventh centuries BC (see John Bright History of Israel, p176, referring to Albright and Wright). But it was also a period of adaptation, and John Bright's History of Israel explains (177ff) how local interests took precedence over the common good, so that the centralisation of religion in the Ark, no longer seemed important. This is what Bright describes, rather euphemistically as "theological irregularity", as Canaanite forms became absorbed into the religion of Israel. Conflicts with Canaanite armies were inevitable, and it is a feature of the period of the judges that all Israel's wars were defensive, with no new territory being gained. It was really the Philistine threat that showed up the failures and weaknesses of the tribal system, and led to the desire for a stronger base in the form of a monarchical dynasty.

Although Israel encountered the Philistines during the period of the judges, 1 Samuel 4 describes the first marked Philistine offensive, the war at Aphek and the capture of the Ark. The sanctuary at Shiloh was destroyed, and the coastal plain and much of the hill-country was controlled. The reference at 1 Samuel 13:19-22 shows that the Philistines also controlled the production and distribution of weapons.

Samuel was raised by God to be a deliverer from the Philistines. 1 Samuel 7:13 says that "the hand of the Lord was against the Philistines all the days of Samuel". Samuel had been dedicated to the Lord as a Nazarite, fulfilling the role of a judge in Bethel, Gilgal, Mizpah and Ramah. The immoral conduct of his sons after him (8:2), coupled with the continued Philistine threat, led to a desire on the part of the elders, for a king. Gideon, in Judges 8, had already quashed such a movement, although in naming his son Abimelech (Jud 8:31) there is perhaps evidence that the notion of kingship had appealed to him.

Samuel initially resisted this desire, and brought a warning from the Lord about what a king would do to them. The people, however, wanted to be like the surrounding nations, and God gave them over to their own lusts. In the words of Hosea 13:11, God gave them a king in His anger. That king was, of course, Saul.

The details of Saul's anointing and initial reign are well known. The Bible tells us that Saul enjoyed many blessings from God, including the presence and power of the Holy Spirit (1 Sam. 11:6) and the gift of prophesy (19:20). However, a breach took place between Saul and Samuel. In 1 Sam. 13, Saul felt alone at Gilgal, facing the Philistine threat. There he sacrificed to the Lord in Samuel's absence. Samuel's response was (1 Sam. 13-14)

You have done foolishly. You have not kept the commandment of the Lord your God, which he commanded you. For now the Lord would have established your kingdom over Israel for ever. But now your kingdom shall not continue. The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you.

This episode is swiftly followed by another, in 1 Sam. 15, where we find Saul sparing the life of Agag, king of the Amalekites. This was in flagrant disobedience to the revealed will of God. Indeed, at v11, God says

I greatly regret that I have set up Saul as king, for he has turned back from following me, and has not performed my commandments.

And it grieved Samuel, and he cried out to the Lord all night.

Despite Saul's remorse, Samuel makes it known that for him there is no forgiveness:

you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel (15:26).

With this, Samuel anoints David as king, and Saul pursues David, ready to take his life at any time.

25:1 records the death of Samuel, followed by the continuing story of the fugitive king David, pursued by the king whose right to the throne had been compromised by his own evil action. David finds himself caught between Saul and the Philistines. In this predicament, he comes over to Achish, the Philistine king of Gath, and offers him his services. Achish is delighted, welcomes him, and gives him Ziklag (27:6). Presumably Achish thought David would make trouble for Israel, but instead is following a cunning plan to consolidate his own military strength.

So when chapter 28 opens, the first two verses find Israel and the Philistines at war, and Achish and David speaking together, David assuring Achish of his loyalty, and Achish promising to make David one of his chief guardians. This story is continued at 29:1, with the Philistines camped at Aphek, and we find David sowing the seeds of dissension among the Philistine lords, battling with the Amalekites so as to defend the southern tribes, to whom he gave the spoils in chapter 30. So David is at home in Judah, and Saul meets the Philistines at Mt Gilboa where the Israelites are defeated and Saul is slain. 2 Samuel takes up the story, tells of how David is anointed king of Judah, and eventually over the united nation.

On first reading, chapter 28 seems to interrupt these solemn tales with the story of a visit to a witch at Endor. Yet as far as Saul is concerned, it is an incident that for him marks the beginning of the end, and will confirm what he has already known - that God has rejected him, and his fate is sealed. Chapter 28 reminds us, in case we have forgotten, that Saul's position is not simply a political one, and that he is caught up in the politics of tribes and nations; but a spiritual one - having rejected the word of God he is now doomed to die.

As far, therefore, as the historical narrative is concerned, God is preparing the way for the imminent rise of David. The anointed king is an outlaw, with kings of the earth and princes combining to rid themselves of God's Messiah. But the one in Heaven laughs, for He has made David king over Zion and the princes of this world will not overthrow the purposes of the King of Heaven. Chapter 28 gives us a glimpse of Saul's soul, and of the spiritual forces that secure his downfall.

Let me quote from a little book by R.P. Gordon 1&2 Samuel : OT Guides (1993):

Officially, and certainly from Saul's point of view, the David of the History is in rebellion against his king, but, as has been well observed, the real rebel in the story is Saul, who will go to almost any length in order to thwart the divine purpose (p54).

Exegetical Notes

1) Introduction: v1-2

1. In those days the Philistines gathered their forces to fight against Israel. Achish said to David, "You must understand that you and your men will accompany me in the army." 2 David said, "Then you will see for yourself what your servant can do." Achish replied, "Very well, I will make you my bodyguard for life."

These words belong to the story of David and the Philistine advance. In vv2-3 we are introduced to four key characters in this story: Achish, David, Samuel and Saul. There are strands which are about to be tied and brought together at this point.

2) Saul's Decision: v3-7

verse 3

3 Now Samuel was dead, and all Israel had mourned for him and buried him in his own town of Ramah. Saul had expelled the mediums and spiritists from the land.

There is recap to the death of Samuel, and great mourning. cf. 25:1: Samuel died; and the Israelites gathered together and lamented for him, and buried him at his home in Ramah.

It is significant that Saul's last meeting with Samuel had been in 19:23-24:

So he went there to Naioth in Ramah. Then the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Ramah. And he also stripped off his clothes and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Therefore they say: Is Saul also among the prophets?

Note the contrasts:

(i) Spirit of God ~ spirit world/spirit of Samuel

(ii) Prostrate before Samuel ~ prostrate through fear because of words of Samuel (v20)

(iii) Among prophets? ~ among the doomed

The point is that the antagonism between Saul and Samuel now reaching a climax. Saul has been resisting God, moving towards the sealing of his fate.

We are also told that Saul had driven necromancy out of the land. cf:

Exodus 22:18 You shall not permit a sorceress to live

Leviticus 19:31 Give no regard to mediums and familiar spirits; do not seek after them, to be defiled by them; I am the Lord your God.

Leviticus 20:27 A man or a woman who is a medium, or who has familiar spirits, shall surely be put to death; they shall stone them with stones. Their blood shall be upon them.

Deut. 18:10-12 There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the Lord...

The information we are given is that Saul drove out mediums and spiritists. The first of these = 'obh', meaning one who consults ghosts. Saul consults the 'obh' of Endor. The second word = from the verb. yada to know; meaning one who tells the future/fortunes, who gains knowledge not readily known.

These aspects throw together facets of Saul's character and story. He had been, to some degree, a reformer; yet it had all been outward. He had kept the vineyard of others, but not his own. His shame is seen in his hypocrisy; having forbidden others to consult the dead, it is to this very practice that he takes himself now.

verse 4

4 The Philistines assembled and came and set up camp at Shunem, while Saul gathered all the Israelites and set up camp at Gilboa.

This is a statement regarding the geographical setting of the chapter. The Philistines are north of Jezreel, at Shunem. Some find a difficulty in that at 29:1 they are at Aphek, and arrive at Jezreel only at 29:11. But the story has been interrupted, and 29:1 is recounting it. We are reminded that from Aphek the Philistines travelled northwards, by the coast, into the plain of Esdraelon (=valley of Jezreel ), NW of Gilboah. Saul camped at Gilboah, which was to be the scene of the Philistine victory and Saul's death in chapter 31.

There is therefore a connection - Gilboah connects this episode at Endor with Saul's end (cf.31:8 - they found Saul and his three sons fallen on Mt Gilboah).

verse 5

5 When Saul saw the Philistine army, he was afraid; terror filled his heart.

The motive that drives him to necromancy is the fear he has of the Philistines.

verse 6

6 He enquired of the LORD, but the LORD did not answer him by dreams or Urim or prophets.

Despite the fact that God's rejection of Saul had already been made clear, Saul 'inquired of the Lord'. It was a natural thing to do in these desperate circumstances. The time for inquiring of the Lord was past. Heaven was now silent.

It is worth noting that there is a pun in verse 6 - 'Saul sauled Yahweh' - wayyissa'l Sa'ul bayahweh. The name 'Saul' is the passive participial form of the verb Sha'al, to ask, or desire. His name reflects the fact that he was the people's choice - the desire of the mob. They wanted him, and he ascended the throne on a wave of popular demand. But now it is his turn to desire, to ask, to inquire. And when he does, God is silent.

3 methods of divine revelation and communication are mentioned as affording Saul no answer or guidance in his plight.

There was no answer by dreams. This was a common way of God's speaking to people - cf. Jacob at Bethel.

Nor by Urim. The usual phrase is 'Urim and Thummim', a phrase we encounter in connection with the high priest; the blessing of Moses upon Levi in Deut 33:8 asked that the Urim and Thummim would be with the holy one. This particular provision for guiding His people is very obscure; the NIV Bible Dictionary says that 'almost everything about this provision remains unexplained' (p1231). Exodus 28:28-30 describes the breastplate of the High Priest, with the names and jewels representing the 12 tribes, and the Urim and Thummim, over Aaron's heart, bearing the judgement of the children of Israel. We find David in 1 Sam 23 asking for guidance from Abiathar the priest in the light of the ephod, which directed David in a particular line. However, the mode of guidance offered remains obscure.

Nor by prophets. They were the ordinary method for divine revelation.

One commentator suggests that these details need not refer to this specific event, that what we have is a general commentary on Saul's life. But in the context, it is natural for Saul to have sought for some guidance, and none of the ordinary methods of guidance worked.

verse 7

7. Saul then said to his attendants, "Find me a woman who is a medium, so that I may go and enquire of her." "There is one in Endor," they said.

Saul, however, needs some spiritual guidance. Though Heaven is silent, he must get in touch with the world beyond the grave. His terrible decision was to find a medium; it so happened that there was one at Endor.

Endor is mentioned in Joshua 17:11-13 as part of the territory occupied by the tribe of Manasseh, along with the cities of Dor, Taanach and Megiddo. It is significant that Josh. 17:12 says that the children of Manasseh could not drive out the inhabitants of those cities, but the Canaanites were determined to dwell in that land. v13 then says that even when there was Israelite supremacy in these regions, the Canaanites were not utterly driven out. So that Endor retained much of its Canaanite character, and it was there that Saul went for help and advice on this occasion.

The significance of Endor is that it lay behind the Philistine (=enemy) lines. Saul was at Gilboah, and his army was ordered to camp there. But so intense and passionate was Saul's desire to consult the witch that he is willing to leave the army, and go northwards, behind enemy lines to meet her. Such is the folly of sin. Saul is both law-maker and law-breaker.

R.P. Gordon in his commentary on 1/2 Samuel:

Here is an account of an approach by illicit means to an unseen world imperfectly conceived.

3) Saul's Vision - v8-19

verse 8

8 So Saul disguised himself, putting on other clothes, and at night he and two men went to the woman. "Consult a spirit for me," he said, "and bring up for me the one I name."

Note briefly the fact that Saul went to Endor in disguise and with a bodyguard. He requests that she 'divine for him' (vb qasam. This verb is used often along with the word 'obh' (= familiar spirit) for practising divination (NKJV has 'conduct a seance'). Same word used in 1 Sam 6:2 - Philistines called for diviners to see what they should do with the Ark; more significantly, 2 Kings 17:17 lists the practice of divination among the reasons for God's rejection of Israel and his causing them to go into exile. So here is the execution of Saul's plan, the effecting of his decision.

verse 9

9 But the woman said to him, "Surely you know what Saul has done. He has cut off the mediums and spiritists from the land. Why have you set a trap for my life to bring about my death?"

We are reminded again of Saul's former acts of reformation, and the reminder serves to highlight the hypocrisy of his present position and practice. There is perhaps an irony in the fact that it is Saul she fears rather than Jehovah. She is afraid of being found out.

verse 10

10 Saul swore to her by the LORD, "As surely as the LORD lives, you will not be punished for this."

Saul gives her a guarantee that if she obeys him she will come to no harm. The guarantee is a false one, without foundation or substance. Saul knows that he is flying in the face of God's law by doing what he is doing and by being in Endor. He knows that he is under the judgement of God, yet he presumes to judge the cause of the witch, with an assumed power. He judges her case, when he cannot judge his own.

verse 11

11 Then the woman asked, "Whom shall I bring up for you?" "Bring up Samuel," he said.

Saul's request is that the woman bring up Samuel. The request is significant. Samuel's name has been mentioned only once in the narrative, with the writer recounting the death of Samuel and the lamentation over him. We have reminded ourselves of the breach and the rift that developed between Saul and Samuel. Yet it is the spirit of Samuel that Saul wants to see.

There is an indication here that Samuel had the mind of God. Saul is driven to Endor because he is in a personal predicament facing the Philistines. God is silent to him. But he knows that God spoke to him before, through Samuel. Let me read Matthew Henry's comment: While Samuel was living at Ramah, not far from Gibeah of Saul, and presided there in the school of the prophets, we never read of Saul's going to him to consult him in any of the difficulties he was in (it would have been well for him if he had); then he slighted him, and perhaps hated him, looking upon him to be in David's interest. But now that he is dead "O for Samuel again". Note, many that despise and persecute God's saints and ministers when they are living would be glad to have them again when they are gone.

verse 12

12 When the woman saw Samuel, she cried out at the top of her voice and said to Saul, "Why have you deceived me? You are Saul!"

The mechanics of the ritual are not spelled out for us; there is a leap from the request to its fulfilment. There are 2 issues of moment in this verse.

(a) when she saw Samuel, the woman recognised Saul. The deception of the king is uncovered. One would reasonably have expected her to be afraid of the ghost, but she is afraid of the king. The sight of the dead does not move her as the sight of the living.

(b) what did she see? The text simply says "she saw Samuel". At this point Saul did not see him. What was this? Was it a vision? A trick of Satan? An appearance of the glorified spirit of Samuel? or a clever trick? Was it an hallucination? Was the mind of Saul, clearly disturbed anyway, overworking at this point?

verse 13-14

13 The king said to her, "Don't be afraid. What do you see?" The woman said, "I see a spirit {Or see spirits; or see gods} coming up out of the ground." 14 "What does he look like?" he asked. "An old man wearing a robe is coming up," she said. Then Saul knew it was Samuel, and he bowed down and prostrated himself with his face to the ground.

Saul probes further and asks what did she see? AV - I saw gods; NIV - I see a spirit; NKJV - I saw a spirit. The word is elohim, which can be used of judges, idols, spirits.

Her description is of an old man, wearing a mantle. This is enough for Saul - he knows that it is Samuel, and he bows on the ground.

Samuel's robe: mentioned in 2:19, when, as a little child, he ministered before the Lord wearing a linen ephod, and his godly mother brought him a little mantle, robe every year, and Eli blessed them. There is a link between Samuel's faithfulness as a prophet and his parents' early dedication of him to the service of Jehovah. The robe now characterises him and authenticates that it is actually Samuel.

But there is more. In 15:27, in Samuel's confrontation with Saul, when Samuel told him that he was rejected by God, we read: as Samuel turned to go away, Saul seized the edge of his robe, and it tore. Samuel made this a parable concerning God's tearing away from Saul the kingdom of Israel. The robe, therefore, is significant not only in identifying the prophet, but in reinforcing the message of Jehovah to the king.

on the ground: In the last meeting (19:24), Saul had lain naked on the ground before Samuel, prophesying. Now he is on the ground and he will hear a prophecy about himself and his kingdom.

verses 15-19

15. Samuel said to Saul, "Why have you disturbed me by bringing me up?" "I am in great distress," Saul said. "The Philistines are fighting against me, and God has turned away from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do." 16 Samuel said, "Why do you consult me, now that the LORD has turned away from you and become your enemy? 17 The LORD has done what he predicted through me. The LORD has torn the kingdom out of your hands and given it to one of your neighbours--to David. 18 Because you did not obey the LORD or carry out his fierce wrath against the Amalekites, the LORD has done this to you today. 19 The LORD will hand over both Israel and you to the Philistines, and tomorrow you and your sons will be with me. The LORD will also hand over the army of Israel to the Philistines."

Here is the conversation between Samuel and Saul. This reinforces all that we have already known. Saul is doomed. His kingdom has been numbered.

Saul speaks with the dead. By a special act of Providence, God has allowed, I believe, the glorified spirit of Samuel to return, or at least to appear, with the power to speak and to deliver a message to Saul. I think that the transfiguration appearances of Moses and Elijah provide an analogy for this appearance also. The disciples saw the spirits of these men, and recognised them. They heard them talking with Jesus. All too soon the moment was gone.

It is the same here. God allows the dead to speak, to be seen and to be heard. This is a unique and a terrible moment, when God suspends the normal laws that the govern the universe, by which the dead go to their long home and are no more, and the spirits of the saints are made perfect to pass into uninterrupted bliss. Now, Samuel is sent back as a portent from the eternal world to the world of time to seal God's judgement upon Saul. Matthew Henry believes that this was Satan masquerading as Samuel, in Samuel's robe. He sees a parallel between the disguise of Saul on the one hand and that of Satan on the other. He sees significance in the apparition being 'brought up' from the earth. He does not believe that Samuel would have given him this message - that the true Samuel would have told him to repent. Gordon Keddie cites M.Henry in favour of his view that it was an intervention of God, 'a real appearance of the glorified spirit of Samuel' (Dawn of a Kingdom, p272). Unfortunately his quotation from Henry is not identified, and I have difficulty because Henry's view was that this was a lying spirit, an impersonation of Samuel by Satan. I agree with Keddie's position, but I cannot understand his citation of Henry.

The word elohim points us, not in the direction of satanic power, but in the direction of divine power. Gleason Archer (Encyclopaedia of Bible Difficulties, p181):

Apparently Samuel had been directed by God to leave his abode in Sheol...in order to deliver this final message to King Saul...it should be observed that the witch herself was quite startled by this ghostly visitor, as she said 'I see a god coming up out of the earth'. This clearly implies that this authentic appearance of the dead (if such it was) was no result of her own witchcraft; rather, it was an act of God...It would seem that God chose this particular occasion and setting to give His final word to the evil king who had once served His cause with courage and zeal.

There is no doubt that Saul is involved here in Satanic activity; but God overrules it, to show, ironically, the impotence of Satan and his kingdom, and the sovereign rule and power that belong to Him alone.

Samuel complains of being disturbed (v.15). This is a strong metaphor. God's people enjoy rest and enter into rest. But Saul has 'disquieted' the slumber of Samuel. The idea is, of course, that Saul is continuing to kick against God.

Saul clearly intends to hear something from God that will allay his fear of the Philistines (v16).

Instead, he hears once again of God's judgement upon him because of his disobedience regarding the Amalekites. The reader of 1 Samuel has been told twice that God departed from Saul, first at 16:14 and then at 18:12. Now Saul himself hears it More serious still, the prophecy concerning the death of himself and his sons the very next day (v19). Jehovah's war was with Israel.

4) Saul's Condition - v20-25

verse 20

20. Immediately Saul fell full length on the ground, filled with fear because of Samuel's words. His strength was gone, for he had eaten nothing all that day and night.

Saul fell full length on the ground. There is prostration, that of remorse without repentance. There is significance in the fact that he is 'full length' - this was the man who had once stood head and shoulders above everyone else. Now he is stripped of strength, of ability, of dignity. There is death in him, and 24 hours after this he will again lie full length on the ground, his life ended and the word of God fulfilled. Matthew Henry: When God in his word speaks terror to sinners he opens to them, at the same time, a door of hope if they repent; but those that apply to the gates of hell for succour must there expect darkness without any glimpse of light.

verses 21-25

21 When the woman came to Saul and saw that he was greatly shaken, she said, "Look, your maidservant has obeyed you. I took my life in my hands and did what you told me to do. 22 Now please listen to your servant and let me give you some food so that you may eat and have the strength to go on your way." 23 He refused and said, "I will not eat." But his men joined the woman in urging him, and he listened to them. He got up from the ground and sat on the couch. 24 The woman had a fattened calf at the house, which she slaughtered at once. She took some flour, kneaded it and baked bread without yeast. 25 Then she set it before Saul and his men, and they ate. That same night they got up and left.

The closing verses are full of pathos. What can the witch offer the king? Saul had come to her with such high hopes, intending that he should get so much. But all she can offer him is a plate of stew and a sandwich. These do nothing to alleviate his troubled soul and seared conscience. They rose and went away.

So Saul departs, in the manner of Greek tragedy, with his fate sealed and his cause lost. He is a truly tragic figure, from whom Heaven has withdrawn all help and aid. Yet the choices Saul makes are all his own, and now he is left with only one option: to face the Philistines, knowing that the battle will secure his own death and open the way for the rise of David, the true king of Israel.

Pastoral Considerations

What lessons are reinforced in this passage which might be of significance for our own pastoral ministries and personal lives?

(1) We wrestle not against flesh and blood. The battle in which we are involved is spiritual, and our weapons of warfare must be spiritual.

(2) The spiritual void that there is in the soul of man. Something must fill it, and only Christ truly can. The world we are called to serve is deceiving men and women, promising satisfaction and happiness which it cannot deliver. Only the Gospel message can bring true happiness; true peace.

(3) The madness of sin - the folly of unbelief. Surely we need to highlight in our preaching that sin, in the words of Goodwin, breeds sin. Those who reject the Saviour, as Saul did, can only go further and further along the road that leads away from God.

(4) The God of peace shall bruise Satan under our feet shortly. However great his victory at present, or however powerful his assaults, the promise of victory belongs to the church of Christ. This is what ultimately counts. We must look constantly to the God who rules and over-rules in all our affairs.

(5) The glory of Christ in the gospel. Saul's kingdom had an end. But the kingdom of David was to be built by God. The covenant promise was that David's son would sit on David's throne forever. Saul and his sons lie in the dust. But David rises up to victory. Christ is in all of this. He is the root and offspring of David. His glory is in view even in the darkest moments of David's experience. Saul must perish, as all His enemies shall. They shall lick the dust, and the Lamb will have all the glory through the Gospel in the upbuilding of his everlasting Kingdom. May the thought of that glory encourage us to stand firm against all satanic activity and attack until the day hastens when the kingdoms of this world will have become the kingdoms of our Lord and of His Christ.

 

Rev Iain D Campbell is minister of Back Free Church.

 

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