I. UNDERTAKEN IN A RIGHTEOUS CAUSE (vers. 1-4). If ever war is justifiable (and it seems impossible that it should be altogether avoided), it is when undertaken, as in this case -

1. To repel hostile aggression. The Ammonites were old enemies (Deuteronomy 2:19; Deuteronomy 23:3, 4; Judges 3:13; Judges 10:7; Judges 11:5). They were a nomadic, predatory, cruel, and idolatrous people. For some time Nahash, animated by the desire of war and conquest, "the malady of princes," had assumed a threatening attitude (1 Samuel 12:12), and now laid siege to the capital of Gilead, a part of the Israelitish territory belonging to the half-tribe of Manasseh, beyond the Jordan. His aggression was -

(1) Without adequate ground. He probably revived a claim previously asserted and refuted (Judges 11:12-15). But men readily find pretexts for a course to which they are disposed. "From whence come wars?" (James 4:1).

(2) Revengeful. He wished to avenge the defeat long before inflicted by Jephthah. Hatred between nations tends to perpetuate itself, and to become intensified; and successes in war often sow "dragon's teeth" that produce a subsequent harvest of strife and misery.

(3) Proud, boastful, and cruel (ver. 2).

2. To aid imperilled brethren. Between the people of Jabesh and the Benjamites, especially, there was an intimate connection (Judges 21:12-14). Their condition was now degraded, fearful, wretched; and although it was due to their want of patriotism, faith, and courage, yet it did not deprive them of a claim upon the sympathy of their brethren, but was a powerful appeal to their compassion. The appeal of the poor, the oppressed, the slave cannot be unheeded without sin (Proverbs 24:11, 12).

3. To avert a common danger. The siege of Jabesh was evidently intended as the first step in an attack upon all Israel. The distress of the people of Gibeah arose not merely from sympathy with their brethren, but also from fear for themselves, and a sense of helplessness against so powerful an adversary. Saul's enterprise was thus one of self-defence.

4. To maintain the Divine hour. The Ammonites worshipped Moloch (Molech, or Milcom), "the abomination of the children of Ammon" (1 Kings 11:7), and sought his honour in opposition to that of Jehovah. It was a part of the calling of Israel to extirpate idolatry, and it was commanded them concerning the Ammonites, "Thou shalt not seek their peace nor their prosperity all thy days forever" (Deuteronomy 23:6). In their wars with the heathen they acted under a Divine commission. The religious wars which have been waged under the Christian dispensation have sometimes been undertaken from lofty motives, but they have not had the same justification, and the honour of God ought to be sought by other and more effectual means.

II. WAGED WITH HOLY ENTHUSIASM (vers. 5-11). Enthusiasm - God in us. It was -

1. Inspired by the Divine Spirit. On returning from the field, and learning the cause of the people's distress, "the Spirit of God came upon Saul, and.his anger was kindled greatly." There is an anger which is not sinful (Mark 3:5; Ephesians 4:26). The feeling of resentment is a weapon put into our hands by God against injury, injustice, and cruelty of every kind.

(1) The anger of Saul was incited by the same spirit as previously constrained him to utter Divine praises.

(2) It was a feeling of wrath and burning zeal against wrong.

(3) It was directed towards the welfare of his people and the honour of God.

(4) It qualified him for a great enterprise; led him to assume the leadership of the nation to which he had been appointed, and to summon the tribes to rally around him. The gifts of the Spirit of God are various, and adapted to the requirements of the age.

2. Shared in by all the people.

(1) "The fear of Jehovah fell on the people," i.e. a fear inspired by him. "In Saul's energetic appeal the people discerned the power of Jehovah, which inspired them with fear and impelled them to immediate obedience" (Keil). That power is able to fill a whole nation, as well as an individual, with new emotions and impulses.

(2) Under its influence "they came out as one man" (with one consent).

(3) Mustered under the leadership of Saul in Bezek, near to Bethshan. A common danger often draws men into closer union and cooperation than peace and prosperity.

3. Expressed in a confident assurance of help. "Tomorrow, by the time the sun be hot, ye shall have help" (ver. 9). Faith looks upon that which is believed as if it were already an accomplished fact.

4. Manifested in energetic action. His promise was not in words merely, but was followed up by deeds (ver. 11). "It was night when Saul and the armed multitude which followed him broke up from Bezek. Little did he know how well the brave men of Jabesh would requite the service (1 Samuel 31:8-13). Strange that Saul's first march should have been by night from Bethshan to Jabesh, the same route by which at the last they carried his dead body at night" (Edersheim).

III. ATTENDED WITH EXTRAORDINARY SUCCESS.

1. The defeat of the enemy - sudden, unexpected, and complete. "Two of them were not left together," and their king, Nahash, was slain (Josephus). "Those that walk in pride he is able to abase" (Daniel 4:37).

2. The deliverance of the oppressed, who were not afterwards wanting in gratitude or courage.

3. The cessation of disaffection (vers. 12, 13).

4. The united and joyful devotion of all Israel (vers. 14, 15). Observe -

1. We have other enemies to encounter than those of flesh and blood (Ephesians 6:12).

2. We must contend against them not simply for our own safety, but for the good of our fellow men.

3. It is only by the help of the Lord that we can prevail. - 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.)