1 Chronicles 10:2
The Philistines followed hard after Saul and his sons, and they killed Saul's sons Jonathan, Abinadab, and Malchishua.
Sermons
Innocent Sharing in CalamityR. Tuck 1 Chronicles 10:2
Understanding the EndW. Clarkson 1 Chronicles 10:1-10
Saul and DavidF. Whitfield 1 Chronicles 10:2, 14














The portion of the Book of Chronicles referring more particularly to the genealogy of Israel ends with the thirty-fourth verse of the ninth chapter. With the following verse commences the real history of the people. The history of a nation is the history of its head or king; and we commence that history with the history of Saul and David. They both appear on the scene in the following verses. We must not forget, in reading this history, that these two personages are representative characters. They are eminently typical. In Saul we must not omit to see the head of the great world-power, or that which is antagonistic to the kingdom of the Son of God. In David, likewise, we must see One greater than David, even the true David, the Lord Jesus Christ. Saul and David are from beginning to end in opposition, Saul's history comes first. He is the people's choice, the man of the world. His entire course is enmity against David. Hatred, opposition, and bitter persecution are the results of this enmity. The end of the world-power, as represented in him, is defeat and failure, ruin and death. Thus will this world's rule end also. Nevertheless, all this opposition and enmity are most needful to David and his few faithful followers. It disciplined and trained him for the kingdom for which he had been anointed of God. So this world's misrule and enmity are most needful for the Lord's anointed ones. David and his followers under Saul were strangers and pilgrims indeed. So Christ and his people are now. But their time is at hand when the weeds of sorrow shall be exchanged for the laurels of victory. I said Saul's history comes first. It is always so. Whether in the history of individuals or nations, whether in nature or in grace, in everything the dark background comes first, and then the lines of the picture of grace can be seen. The tenth chapter of this book is man at his best estate. It is the dark background. One chapter is enough for it. The eleventh chapter begins with the God-man, David, who is the type in it of a "Greater than David." It goes on unfolding chapter after chapter. It has not ended yet, for in the history of David's Son - the Lord Jesus Christ - it is still going on. The chapters are still unfolding him, and will throughout eternity, for he is "the everlasting God," the "I am that I am, which is, and which was, and which is to come, the Almighty.' - W.

So Saul died for his transgression which he committed against the Lord.
We have no right to understand this account of Saul's death as referring to one act of his life. It speaks as well of his general transgression against the Lord. Saul consulted the witch the night before he died; and whether it was his worst offence or no, it was the immediate precursor of his destruction, the last drop which made the cup of vengeance overflow: there remained for him no other recorded act of sin before his self-murder. Look well to the next sin you are tempted to commit. It may be your last act. If indulged it may prove a step on the road to destruction from which there is no receding. Was Saul a man who lived and died without repentance? In one sense — the highest sense of repentance — he was; in another he was not. The repentance which God acknowledges is not momentary sorrow or good resolutions, soon repented of in the wrong direction; it is that thorough change of heart which works in us the steadiness of real Christian principle; which makes us, who have been baptized and reared as Christians, to love the Lord Jesus Christ above all things; to hold His favour dearer than life itself; and to have no stronger desire than that our thoughts, feelings, life may be conformed to His will. Such a change the history leads us to believe King Saul never knew. After his first interview with Samuel, we read that "God gave him another heart." But his after-life shows that this change was not an abiding change. Sin springing up, reckless self-indulgence, blighted and destroyed feelings of good which gave such hopeful promise at first. The true change of heart must be abiding. Look at the recorded acts by which Saul grieved God's Spirit.

1. His sacrificing to the Lord (1 Samuel 13:9). Self-will was at the root of this act — that self-will which poisoned all Saul's after-life.

2. The rash vow by which he forbade the people to taste any food (1 Samuel 14:24). This showed the same unchecked impetuosity, reckless in its self-willed way of honouring God.

3. His sparing the Amalekites (1 Samuel 15:9) These earlier acts of Saul's rebellion were but the precursors of what was worse.

4. His yielding himself up to the one master passion of envy (1 Samuel 18:7-9). The king obviously is lost now, and there is no compunction, for he cherishes his sin.

5. The atrocious massacre of the priests (1 Samuel 22:17, 18). And now his own life hurries to its miserable close. He feels that he is deserted of God, and that nothing prospers with him. Forsaken of God? Why? Because of unrepented sin. No wonder that the degraded king seeks death by his own hand, when life has become intolerable. Read here the melancholy end of the self-will and evil passions long indulged, till the soul becomes their slave, and all hope is gone, and God with it. The reckless self-willed life must lead to a death without hope.

(Bp. Archibald Campbell.)

And also for asking counsel of one that had a familiar spirit
Thus perished one who entered with fair promise on an arduous office, and gave indications of capacities and dispositions which seemed to ensure a prosperous career. But "the root of the matter" was not in Saul; he had not been renewed in the spirit of his mind, and therefore was he unable to bear himself meekly in greatness, and gave way to an arrogant and impetuous temper, forgetting that "to obey is better than sacrifice, and to hearken than the fat of rams." Thus was he turned into a wild and desperate man, sparing not in his rage the priests of God, and calling to his aid enchantments and sorcery. So that at length it came to pass that Saul died for his transgressions against the word of the Lord — for asking counsel of one who had a familiar spirit. There are many important lessons that might be drawn from the history thus briefly reviewed.

I. You are carefully to observe THAT SAUL, WHO HERE HAD RECOURSE TO WITCHCRAFT, HAD BEFORE TAKEN MEASURES, VIGOROUS MEASURES, FOR EXTERMINATING WITCHCRAFT; and it was at once a proof that he was far gone in iniquity, and an evidence that his ruin came on apace, when he could thus become the patron of a sin of which he had before been the opponent. There is no greater moral peril than that which surrounds an individual who, after he has given up a sinful practice, again betakes himself to it. "The last state of that man is worse than the first." We cannot doubt of numbers amongst you, that they have had, and still have, their seasons of spiritual disquietude, when, obeying a mighty impulse, which is not of this earth, they break away from associations and customs which they feel to be injurious, and become, if not altogether, yet almost, Christians. Now our business with such is to announce to them their immeasurable peril, if, after being convinced of the sinfulness of a practice, and proving their conviction by temporary abstinence, they again indulge in what they profess to forsake. To resume a renounced habit is to give tenfold energy to the tyranny from which you broke loose. Are you then seared by the visit of Saul to the sorceress? do you marvel at the infatuation of the monarch as you mark him, under cover of the night, stealthily approaching the scene of foul arts and unhallowed incantations? are you ready with the sentence of stern condemnation, prepared to find Saul given over to destruction, now that you behold him tampering with witchcraft, and seeking to invade the repose of the dead? But what, after all, is the king of Israel doing, but that with which yourselves may be justly charged? He is only returning to that which he had forsaken; and the worst feature in his case (the worst, because it proves a seared conscience, and the absence of deep-wrought impressions) is just that with which your own conduct is marked — the seeking comfort where you had detected sin. If men have felt the evil of covetousness, for example, and if he have set himself vigorously against the love of money, and if, after a while, he yield himself once more to the passion for gold, what is he, if he returns to the dominion of avarice, but Saul hurrying to the cave of the enchantress? He was originally beguiled by the witchery of money, and he escaped from the witchery; and now he is again giving himself up to that witchery. If a man have been the slave of his appetites, and if he have felt the degradation, and acted on the resolve of "keeping under the body," and if he then plunge back into sensuality, what is he, if he allow his passions to re-assume the lost sovereignty, but Saul consorting with the wizard? He was originally under the spell of voluptuousness, and he broke that spell; and now is again weaving that spell. If a man have lived in utter carelessness with regard to another world, and if he have been stirred from his insensibility, so that he have set himself in good earnest to the making provision for death and for judgment; and if, after awhile, he relapse into moral apathy, what is he, as he goes back to his stupor, but Saul seeking out a woman with a familiar spirit? Observe, we entreat of you, that it was not until Saul had consulted God, and God had refused to answer him by dreams, or by Urim, or by prophets, that he took the fatal resolve of applying to the necromancer. We fear for those of you on whose minds some serious impressions may have been wrought, and who have been made uneasy as to their spiritual condition, lest, not finding much comfort in religion, they should seek it once more in the world. Men are apt to forget, when roused to anxiety as to the soul, how long they have made God wait for them, and how justly, therefore, they might expect that the peace and happiness of the gospel will not be imparted at the first moment they are sought; and then there is great danger of their being quickly wearied, and turning to other and worthless sources of comfort. They have consulted God, and they have received no answer, "whether by dreams, or by Urim, or by prophets"; and therefore they seek peace in earthly fascinations, and strive to lull the conscience by enchantments of the sorceress. Oh! if there be any amongst you who, in order to get rid of uneasy thoughts about their souls, would bury themselves in the occupations and pleasures of the world, we stand here to arrest them in their fatal determination.

II. THERE IS SOMETHING VERY TOUCHING IN THE FACT THAT IT WAS SAMUEL WHOM SAUL DESIRED THE WITCH TO CALL UP. Samuel had boldly reproved Saul, and, as it would appear, offended him by his faithfulness. And yet Saul said, "Bring up Samuel." And herein is an instance of what frequently occurs. How many who have despised the advice of a father or a mother, and grieved their parents by opposition and disobedience, long bitterly to bring them back, when they have gone down to the grave, that they may have the benefit of the counsel which they once slighted and scorned I If they could go to the necromancer in the hour of their distress, it would not be, "Bring me up the companion who cheered me in my gaieties, who was with me at the revel, and the dance, and the public show," but "Bring me up the father, with his grey hairs, who solemnly told me that 'the way of transgressors was hard'; or the mother who, with weeping eyes and broken voice, admonished me against sinful indulgences." Yet if you neglect the Lord, and continue to resist the strivings of His Spirit, so that at length He departs from you as He departed from Saul, what would it avail that the grave should give up its inhabitants — that the parent, or the friend, or the minister should return at your bidding? The father or the mother could only say, "Why hast thou disquieted me to bring me up? and wherefore dost thou ask of me, seeing the Lord has departed from thee, and become thine enemy?" And thus also is it with your minister. He has reproved and admonished week by week, and year after year, and you have been either indifferent to his offended at their pleadings, or urgency. And then he dies; and you are, perhaps, almost pleased to be freed from his pointed remonstrances. But you may think of him again when you feel that this world is slipping from your grasp, and you have not laid hold on eternal life. You shall have your wish. "An old man cometh up, and he is covered with a mantle." But what can you expect to hear from his lips? Your wretchedness is of your own making. If you have no hope, it is because God hath called a thousand times and you would not answer. If you are oppressed with terror, it is because Christ hath entreated you for many years to receive pardon through His blood; and you have set at nought the Mediator. What then, shall the minister say to you, when you exclaim with Saul, "I am sore distressed, for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets nor by dreams"? what shall he say to you if not what Samuel said to Saul — "Why hast thou disquieted me to bring me up? Wherefore dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy?"

(H. Melvll, B. D.)

I. THE POSSIBILITY THAT A MAN MAY FALL FROM SPIRITUAL COMMUNION WITH THE DIVINE AND INVISIBLE.

II. THE RAPIDITY WITH WHICH A MAN MAY FALL FROM THE HIGHEST EMINENCE.

III. THE CERTAINTY THAT ONE DAY THE IMPENITENT WILL WANT THEIR OLD TEACHERS.

(City Temple.)

People
Abinadab, Dagon, David, Israelites, Jabesh, Jesse, Jonathan, Malchishua, Saul
Places
Jabesh-gilead, Mount Gilboa
Topics
Abinadab, Abin'adab, Closely, Death, Followed, Jonathan, Killed, Malchishua, Mal'chishu'a, Malchi-shua, Malki-shua, Overtook, Philistines, Pressed, Pursue, Pursued, Saul, Saul's, Slew, Smite, Smote, Sons, Struck
Outline
1. Saul's overthrow and death
8. The Philistines triumph over Saul
11. The kindness of Jabesh Gilead toward Saul and his sons
13. Saul's sin for which the kingdom was transferred from him to David

Dictionary of Bible Themes
1 Chronicles 10:1-4

     5366   king

1 Chronicles 10:1-10

     7236   Israel, united kingdom

1 Chronicles 10:1-12

     4254   mountains

Library
October the Seventeenth no Quest of God
"He inquired not of the Lord." --1 CHRONICLES x. 6-14. That was where Saul began to go wrong. When quest ceases, conquests cease. "He inquired not"; and this meant loss of light. God will be inquired after. He insists that we draw up the blinds if we would receive the light. If we board up our windows He will not drive the gentle rays through our hindrance. We must ask if we would have. The discipline of inquiry fits us for the counsel of the Lord. "He inquired not"; and this meant loss of sight.
John Henry Jowett—My Daily Meditation for the Circling Year

The End of Self-Will
'Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. 2. And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchi-shua, Saul's sons. 3. And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. 4. Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumsised
Alexander Maclaren—Expositions of Holy Scripture

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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