Difference between revisions of "Saul"

<p> [[Hebrew]] '''''Sηαul''''' </p> <p> '''1.''' An early king of [[Edom]] (&nbsp;Genesis 36:37-38). </p> <p> '''2.''' &nbsp;Genesis 46:10. </p> <p> '''3.''' &nbsp;1 Chronicles 6:24. </p> <p> '''4.''' First king of Israel. The names [[Kish]] and Ner, [[Nadab]] and Abi-nadab, [[Baal]] and Mephibosheth, recur in the genealogy in two generations. The family extends to Ezra's time. If the [[Zimri]] of &nbsp;1 Chronicles 9:42 be the Zimri of 1 Kings 16 it is the last stroke of the family of Saul for the kingdom. Saul was son of Kish, son of Ner, son of [[Abiel]] or Jehiel. &nbsp;1 Samuel 9:1 omits Ner, the intermediate link, and makes Kish son of Abiel; &nbsp;1 Chronicles 8:33 supplies the link, or [[Ner]] in 1 Chronicles is not father but ancestor of Kish (&nbsp;1 Chronicles 9:36-39), and Ner son of Abi-Gibeon ''(Father Or [[Founder]] Of Gibeon, '' &nbsp;1 Chronicles 8:29 '')'' is named only because he was progenitor of Saul's line, the intermediate names mentioned in 1 Samuel 9 being omitted. The proud, fierce, and self willed spirit of his tribe, Benjamin, is conspicuous in Saul (see Judges 19; 20; 21). Strong and swift fooled (&nbsp;2 Samuel 1:23), and outtopping the people by head and shoulders (&nbsp;1 Samuel 9:2), he was the "beauty" or "ornament of Israel," "a choice young man," "there was none goodlier than he." </p> <p> Above all, he was the chosen of the Lord (&nbsp;1 Samuel 9:17; &nbsp;1 Samuel 10:24; &nbsp;2 Samuel 21:6). [[Zelah]] was Kish's burial place. [[Gibeah]] was especially connected with Saul. The family was originally humble (&nbsp;1 Samuel 11:1-21), though Kish was "a mighty man of substance." [[Searching]] for Kish's donkeys three days in vain, at last, by the servant's advice, Saul consulted Samuel, who had already God's intimation that He would send at this very time a man of [[Benjamin]] who should be king. God's providence, overruling man's free movements to carry out His purpose, appears throughout the narrative. Samuel gave Saul the chiefest place at the feast on the high place to which he invited him, and the choice portion. Setting his mind at ease about his asses, now found, Samuel raised his thoughts to the throne as one "on whom was all the desire of Israel." "Little then in his own sight" (&nbsp;1 Samuel 15:17), and calling himself "of the smallest of the tribes, and his family least of all the families of Benjamin" (&nbsp;1 Samuel 9:21), Saul was very different from what he afterward became in prosperity; elevation tests men (&nbsp;Psalms 73:18). </p> <p> Samuel anointed and kissed Saul as king. On his coming to the oak ("plain") of Tabor, three men going with offerings to God to [[Bethel]] gave him two of three loaves, in recognition of his kingship. Next prophets met him, and suddenly the Spirit of God coming upon him he prophesied among them, so that the proverb concerning him then first began, "is Saul also among the prophets?" The public outward call followed at Mizpeh, when God caused the lot to fall on Saul. So modest was he that he hid himself, shunning the elevation, amidst the baggage. A band whose hearts God had touched escorted him to Gibeah, while the worthless despised him, saying "how shall this man save us?" ''(Compare '' &nbsp;Luke 14:14 '', The Antitype, Meekly "He [[Held]] His Peace"; '' &nbsp;Psalms 38:13 '')'' . NAHASH'S cruel threat against [[Jabesh]] Gilead, which was among the causes that made [[Israel]] desire a king (&nbsp;1 Samuel 8:3; &nbsp;1 Samuel 8:19; &nbsp;1 Samuel 12:12), gave Saul the opportunity of displaying his patriotic bravery in rescuing the citizens and securing their lasting attachment. </p> <p> His magnanimity too appears in his not allowing any to be killed of those whom the people desired to slay for saying "shall Saul reign over us?" [[Pious]] humility then breathed in his ascription of the deliverance to Jehovah, not himself (&nbsp;1 Samuel 11:12-13). Samuel then inaugurated the kingdom again at Gilgal. In &nbsp;1 Samuel 13:1 read "Saul reigned 40 years"; so &nbsp;Acts 13:21, and [[Josephus]] "18 years during Samuel's life and 22 after his death" (Ant. 16:14, section 9). Saul was young in beginning his reign (&nbsp;1 Samuel 9:2), but probably verging toward 40 years old, as his son Jonathan was grown up (&nbsp;1 Samuel 13:2). [[Ishbosheth]] his youngest son (&nbsp;1 Chronicles 8:33) was 40 at his death (&nbsp;2 Samuel 2:10), and as he is not mentioned among Saul's sons in &nbsp;1 Samuel 14:49 he perhaps was born after Saul's accession. In the second year of his reign Saul revolted from the [[Philistines]] whose garrison had been advanced as far as [[Geba]] ''('' '''''Jehu''''' '', N.E. Of Rama)'' , (&nbsp;1 Samuel 10:5; &nbsp;1 Samuel 13:3) and gathered to him an army of 3,000. </p> <p> Jonathan smote the garrison, and so brought on a [[Philistine]] invasion in full force, 30,000 chariots. 6,000 horsemen, and a multitude as the sand. The Israelites, as the Romans under the Etruscan Porscna, were deprived by their Philistine oppressors of all smiths, so that no [[Israelite]] save Saul and Jonathan had sword or spear (&nbsp;1 Samuel 13:19-21). Many hid in caves, others fled beyond Jordan, while those ''(600: '' &nbsp;1 Samuel 13:15 '')'' who stayed with Saul followed trembling. [[Already]] some time previously Samuel had conferred with Saul as to his foreseen struggle against the Philistines, and his going down to [[Gilgal]] ''(Not The First Going For His Inauguration As King, '' &nbsp;1 Samuel 11:14-15 ''; But Second After [[Revolting]] From The Philistines)'' which was the most suitable place for gathering an army. </p> <p> Samuel was not directing Saul to go at once to Gilgal, as seen as he should go from him, and wait there seven days (&nbsp;1 Samuel 10:8); but that after being chosen king by lot and conquering [[Ammon]] and being confirmed as king at Gilgal, he should war with the Philistines ''(One Main End Of The Lord'S Appointing Him King, '' &nbsp;1 Samuel 9:16 '', "That He May Save My People Out Of The Hand Of The Philistines, For I Have Looked Upon My People, Because Their [[Cry]] Is Come [[Unto]] Me")'' , and then go down to Gilgal, and "wait there seven days, until I come, before offering the holocaust." The Gilgal meant is that in the [[Jordan]] valley, to which Saul withdrew in order to gather soldiers for battle, and offer sacrifices, and then advance again to Gibeah and Geba, thence to encounter the Philistines encamped at Michmash. Now first Saul betrays his real character. Self will, impatience, and the spirit of disobedience made him offer without, waiting the time appointed by Jehovah's prophet; he obeyed so far and so long only as obedience did not require crossing of his self will. </p> <p> Had he waited but an hour or two, he would have saved his kingdom, which was now transferred to one after God's own heart; we may forfeit the heavenly kingdom by hasty and impatient unbelief (&nbsp;Isaiah 28:16). Saul met Samuel's reproof "what hast thou done?" with self justifying excuses, as if his act had been meritorious not culpable: "I saw the people scattered from me, and thou camest not within the days appointed ''(Samuel Had Come Before Their Expiration)'' , and the Philistines gathered themselves. ... Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto Jehovah; I forced myself therefore ''(He [[Ought]] To Have [[Forced]] Himself To [[Obey]] Not Disobey; Necessity, Is Often The [[Plea]] For Sacrificing [[Principle]] To Expediency)'' and offered." Jonathan's exploit in destroying the Philistine garrison (1 Samuel 14) eventuated in driving the Philistines back to their own land. (See [[Jonathan]] .) </p> <p> The same reckless and profane impatience appears in Saul; he consults [[Jehovah]] by the priest [[Ahiah]] ''('' &nbsp;1 Samuel 14:18 '' Read With Septuagint, "Bring Here The Ephod, For He [[Took]] The [[Ephod]] That Day In The [[Presence]] Of Israel"; For The [[Ark]] Was Not Usually Taken Out, But Only The Ephod, For Consultation, And The Ark Was Now At [[Kirjath]] Jearim, Not In Saul'S Little Camp)'' ; then at the increasing tumult in the Philistine host, impatient to join battle, interrupted the priest, "withdraw thine hand," i.e. leave off. Contrast David's patient and implicit following of Jehovah's will, inquired through the priest, in attacking in front as well as in taking a circuit behind the Philistines (&nbsp;2 Samuel 5:19-25). Saul's adjuration that none should eat until evening betrayed his rash temper and marred the victory (&nbsp;1 Samuel 14:29-30). His scrupulosity because the people flew upon the spoil, eating the animals with the blood (&nbsp;1 Samuel 14:32-35), contrasts with true conscientiousness which was wanting in him at Gilgal (1 Samuel 13). </p> <p> Now he built his first altar. Jonathan's unconscious violation of Saul's adjuration, by eating honey which revived him (&nbsp;1 Samuel 13:27-29, "enlightened his eyes," &nbsp;Psalms 13:3), was the occasion of Saul again taking lightly God's name to witness that Jonathan should die (contrast &nbsp;Exodus 20:7). But the guilt, which God's silence when consulted whether Saul should follow after the Philistines implied, lay with Saul himself, for God's siding "with Jonathan" against the Philistines ''("He Hath [[Wrought]] With God This Day")'' was God's verdict acquitting him. Thus convicted Saul desisted from further pursuit of the Philistines. His warlike prowess appears in his securing his regal authority (&nbsp;1 Samuel 14:47, "took the kingdom over Israel") by fighting successfully against all his enemies on every side, Moab, Ammon, Edom, Zobah, the Philistines, and [[Amalek]] ''(Summarily Noticed '' &nbsp;1 Samuel 14:48 '', In Detail In 1 Samuel 15)'' . </p> <p> Saul's second great disobedience at his second probation by God was (1 Samuel 15) his sparing the [[Amalekite]] [[Agag]] and the best of the sheep, oxen, etc., and all that was good; again self will set up itself to judge what part of God's command it chose to obey and what to disobey. The same self complacent blindness to his sin appears in his words to Samuel, "I have performed the commandment of Jehovah." "What meaneth then tills bleating of the sheep?" Saul lays on the people the disobedience, and takes to himself with them the merit of the obedience: "they have brought them from the Amalekites, for the people spared the best of the sheep ... to sacrifice ... and the rest we have utterly destroyed." True obedience observes all the law and turns not to the right or left (&nbsp;Joshua 1:7; &nbsp;Deuteronomy 5:32). The spirit of self will shows its nonsubmission to God's will in small but sure indications. Saul had zeal for Israel against the [[Gibeonites]] where zeal was misplaced, because not according to God's will (2 Samuel 21); he lacked zeal here, where God required it. </p> <p> He shifts the blame on "the people" and makes religion a cloak, saying the object was "to sacrifice unto Jehovah, thy God." We must not do evil that good may come (&nbsp;Romans 3:8). Samuel tears off the pretext: "behold, to obey is better than sacrifice, ... for rebellion is as the silt of witchcraft," the very sin which Saul fell into at last (1 Samuel 28). As Saul rejected Jehovah's word so He rejected Saul "from being king." In &nbsp;1 Chronicles 10:13 "Saul died for his transgression (Hebrew '''''Maal''''' , 'prevarication,' shuffling, not doing yet wishing to appear to do, God's will) against Jehovah, and also for asking counsel of one that had a familiar spirit." The secret of Saul's disobedience he discloses, "because I feared the people and obeyed their voice," instead of God's voice (&nbsp;Exodus 23:2; &nbsp;Proverbs 29:25). Even in confession, while using the same words as David subsequently, "I have sinned" (&nbsp;2 Samuel 12:13), he betrays his motive, "turn again with me ... honour me now, I pray thee, before the elders of my people and before Israel" (&nbsp;John 5:44; &nbsp;John 12:43). </p> <p> Man's favor he regarded more than God's displeasure. [[Henceforth]] Samuel, after tearing himself from the king, to the rending of his garment ''(The Symbol Of The Transference Of The [[Kingdom]] To A [[Better]] Successor)'' , came to Saul no more though mourning for him. As the Spirit of Jehovah came upon David from the day of his anointing (&nbsp;1 Samuel 16:13-14), so an evil spirit from ''(It Is Never [[Said]] Of)'' Jehovah troubled Saul, and the Spirit of Jehovah departed from hint. David then first was called in to soothe away with the harp the evil spirit; but music did not bring the good Spirit: to fill his soul, so the evil spirit returned worse than ever (&nbsp;Matthew 12:43-45; &nbsp;1 Samuel 28:4-20). No ritualism or sweet melody, though pleasing the senses, will change the heart; the [[Holy]] Spirit alone can attune the soul to purity and peace. </p> <p> Like his tribe, which should "ravin as a wolf, in the morning devouring the prey and at night ... the spoil" (&nbsp;Genesis 49:27), Saul was energetic, choleric, and impressible, now prophesying with the prophets whose holy enthusiasm infected him, now jealous to madness of David whom he had loved greatly and brought permanently to court (&nbsp;1 Samuel 16:21; &nbsp;1 Samuel 18:2) and made his armour bearer; and all because of a thoughtless expression of the women in meeting the conquerors after the battle with Goliath, "Saul hath slain his thousands, David his ten thousands" (1 Samuel 17; &nbsp;1 Samuel 18:7). A word was enough to awaken suspicion, and suspicion was wrested into proof of treason, "what can he have more but the kingdom?" (see &nbsp;Ecclesiastes 4:4; &nbsp;Proverbs 27:4). But David's wise walk made Saul fear him (&nbsp;1 Samuel 18:12; &nbsp;1 Samuel 18:14-15; &nbsp;1 Samuel 18:29; &nbsp;Psalms 101:2; &nbsp;Psalms 5:8). God raised up to David a friend, Michal, in his enemy's house, which made Saul the more afraid. So, not daring to lay his own hand on him, he exposed him to the Philistines (&nbsp;1 Samuel 18:17-27); in righteous retribution, it was Saul himself who fell by them (&nbsp;Psalms 9:15-16). </p> <p> For a brief time a better feeling returned to Saul through Jonathan's intercession for David (&nbsp;1 Samuel 19:4-6); but again the evil spirit returned, and Saul pursued David to Michal's house, and even to Samuel's presence at [[Naioth]] in Ramah. But Jehovah, "in whose hand the king's heart is, to turn it wheresoever He will" (&nbsp;Proverbs 21:1), caused him who came to persecute to prophesy with the prophets. Yet soon after, because Jonathan let David go, Saul cast a javelin at his noble unselfish son, saying, "thou hast chosen the son of [[Jesse]] to thine own confusion, for as long as he liveth thou shalt not be established, nor thy kingdom" (&nbsp;1 Samuel 20:28-33). Saul's slaughter of the priests at Nob, on Doeg's information, followed (1 Samuel 22), Saul upbraiding his servants as if conspiring with David and feeling no sorrow for the king; "yet can David, as I can (&nbsp;1 Samuel 8:14, compare &nbsp;1 Samuel 22:7), give every one of you fields and vineyards?" etc., thus answering to David's picture of him (&nbsp;Psalms 53:7), "this is the man that trusted in the abundance of his riches," etc.(See [[Doeg]] ; [[David]] </p> <p> By slaying the priests, so that [[Abiathar]] alone escaped to David, Saul's sin recoiled on himself, for Saul thereby supplied him whom he hated with one through whom to consult Jehovah, and deprived himself of the divine oracle, so that at last he had to have recourse to witchcraft, though he had himself tried to extirpate it (&nbsp;1 Samuel 23:2; &nbsp;1 Samuel 23:9; &nbsp;1 Samuel 28:3-7, etc.). The Philistines, by whom Saul thought to have slain David, were the unconscious instruments of saving him from Saul at Mann (&nbsp;1 Samuel 23:26-27). David's magnanimity at the cave of [[Engedi]] in sparing his deadly foe and only cutting off his skirt, when in his power, moved Saul to tears, so that his better feelings returned for the moment, and he acknowledged David's superiority in spirit and deed, and obtained David's promise not to destroy his seed (1 Samuel 24). Once again (1 Samuel 26), at [[Hachilah]] David spared Saul, though urged by [[Abishai]] to destroy him; the Altaschith of Psalm 57; 58; 59; refers to David's words on this occasion, "destroy not." (See [[Altaschith]] .) </p> <p> David would not take vengeance out of God's hands (&nbsp;Psalms 35:1-3; &nbsp;Psalms 17:4; &nbsp;Psalms 94:1-2; &nbsp;Psalms 94:23; &nbsp;Romans 12:19). His words were singularly prophetic of Saul's doom, "his day shall come to die, or be shall descend into battle and perish." The "deep sleep from Jehovah" on Saul enabled David unobserved to take spear and cruse from Saul's bolster. From a hill afar off David appealed to Saul, "if thy instigation to ''(I.E. [[Giving]] Up To The [[Manifestation]] Of [[Thine]] Own)'' evil be from Jehovah, through His anger against thee for sin, let Him smell sacrifice" (Hebrew), i.e. appease God's wrath by an acceptable sacrifice; "but if thy instigators be men, they drive me out from attaching (Hebrew) myself to the inheritance of Jehovah ''(The Holy Land)'' ; now therefore let not my blood fall to the earth far away from the face of Jehovah," i.e. do not drive me to perish in a heathen land; contrast &nbsp;Psalms 16:4-6. Saul acknowledged his sinful "folly" ''(Meaning "Wickedness" In Scripture: See Muth-Labben)'' , and promised no more to seek his hurt, and blessed him. </p> <p> The consultation with the witch at [[Endor]] preceded the fatal battle of Gilbea. Saul had "put away out of the land wizards," etc. But the law forbad them to live (&nbsp;Leviticus 19:31; &nbsp;Leviticus 20:27; &nbsp;Deuteronomy 18:10, etc.). He only took half measures, as in sparing the Amalekite king; "rebellion" ended in "witchcraft" (&nbsp;1 Samuel 15:23). He had driven away the only man, David, who could have saved him from the Philistines (1 Samuel 17; &nbsp;2 Samuel 5:17-22). He had killed all by whom he could have consulted Jehovah (1 Samuel 21; 22). How men's own wickedness, by a retributive providence (&nbsp;Jeremiah 2:19), corrects them! She was mistress of a "spirit" ( '''''Baalath-Ob''''' ) with which the dead were conjured up to inquire of them the future. [[Either]] she merely pretended this, or if there was a demoniacal reality Samuel's apparition differed so essentially from it that she started at seeing him, and then ''(What Shows Her Art To Be Something More Than Jugglery)'' she recognized Saul; probably she fell into a state of clairvoyance in which she recognized persons, as Saul, unknown to her by face. </p> <p> Saul did not himself see Samuel with his eyes, but recognized that it was he from her description, and told him his distress; but Samuel told him it was vain to ask of a friend of God since Jehovah was become his enemy. Saul should be in [[Hades]] by the morrow for his disobeying as to the Amalekites, while David, Amalek's destroyer (&nbsp;1 Samuel 30:17), should succeed. On the morrow the Philistines followed hard upon Saul, the archers hit him; then Saul having in vain begged his armour bearer to slay him (&nbsp;1 Samuel 31:4) fell on his own sword, but even so still lingered until an Amalekite ''(Of The Very People Whom He Ought To Have [[Utterly]] Destroyed)'' stood upon and slew him, and brought his crown and bracelet to David (&nbsp;2 Samuel 1:8-10). </p> <p> The Philistines cut off his head and fastened his body to the wall of Bethshan. The armour they put in the temple of Ashtaroth, the head in the temple of [[Dagon]] (&nbsp;1 Samuel 31:9-10; &nbsp;1 Chronicles 10:10); the tidings of the slaughter of their national enemy they sent far and near to their idols and to the people. The inhabitants of Jabesh [[Gilead]] showed their gratitude to their former deliverer by bravely carrying off the bodies of him and his sons, and burning them, and burying the bones under a tree. His life is a sadly vivid picture of declension and deterioration until suicide draws a dark curtain over the scene. In his elegy David brings out all his good qualities, bravery, close union with Jonathan, zeal for Israel whose daughters Saul clothed in rich spoils; David generously overlooks his faults (2 Samuel 1). Years after he had the bones of Saul and Jonathan buried in Zelah in the tomb of Kish (&nbsp;2 Samuel 21:12-14). &nbsp;2 Samuel 21:5. Paul's original name. He was proud of his tribe Benjamin and the name Saul (&nbsp;Acts 13:21). </p>

<p> [[Saul]] ( ''Sawl'' ), ''Asked For, Desired.'' 1. The first king of Israel. He was the son of Kish, of the tribe of Benjamin. &nbsp;1 Samuel 9:1-2; &nbsp;1 Samuel 10:1; &nbsp;1 Samuel 10:21; &nbsp;1 Samuel 10:23-24 In personal appearance he was tall, remarkably fine and noble. After his signal defeat of the Ammonites, Saul was confirmed on the throne by the army at Gilgal, &nbsp;1 Samuel 11:1-15, though the continuance of the theocracy was earnestly insisted on by Samuel. &nbsp;1 Samuel 12:1-25. He carried on successful wars against the Ammonites, the Philistines, the Moabites, and the Amalekites. &nbsp;1 Samuel 13:1-21; &nbsp;1 Samuel 14:46-52. Saul, however, in two instances, forgot that he was subject to Jehovah, the invisible King. &nbsp;1 Samuel 13:11-14; &nbsp;1 Samuel 15:1-35. Hence Jehovah commanded Samuel to anoint David privately, as Saul's successor to the kingdom. &nbsp;1 Samuel 16:1-13. From this time Saul is exhibited as the slave of jealousy, duplicity, and malice; he fell at last into a deep melancholy. David was introduced to the court to soothe Saul, and there he became acquainted with the manners of the court, and the business of government. &nbsp;1 Samuel 16:14-23. See David. The Philistines mustered an army so formidable, that Saul, finding himself abandoned of God, applied in his emergency to a witch at Endor. Disheartened by the ambiguous answer of the wily sorceress, Saul advanced against the Philistines. The Hebrews were routed, and Saul, finding himself wounded, fell upon his own sword, b.c. 1056, after a reign of forty years. &nbsp;1 Samuel 28:1-25; &nbsp;1 Samuel 31:1-13. There is no character in history more pitiable than this wretched king, swayed by evil impulse, tormented by his own conscience, powerless as it seemed for everything but mischief. His better thoughts, if temporarily awakened, were stings and scourges to him. &nbsp;1 Samuel 24:17; &nbsp;1 Samuel 26:21. </p>

<li> "Who is also called Paul" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (&nbsp; Acts 7:58; &nbsp;8:1; &nbsp;9:1 ). <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Saul'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/s/saul.html. 1897. </p> </div> </li>

<p> Son of Kish, of the tribe of Benjamin, and the first king of Israel. He was anointed by Samuel by God's direction when the Israelites demanded a king. As the king whom they had chosen and desired, 'a new heart' was given him, and he had a fair start in his reign; but he signally failed in obedience to God, by the word of Samuel. He was rejected, and David was anointed, whom for years he malignantly persecuted. Being forsaken of God, without faith or conscience he resorted to one with a familiar spirit, and there heard his doom. (See [[Divination]] He was conquered by the Philistines, the very people he was to have overcome. Thus royalty, as everything else committed to man by God, at once failed. For details of Saul's life see [[Samuel, First Book Of]] </p>

<p> ''''' sôl ''''' ( שׁאוּל , <i> ''''' shā'ūl ''''' </i> ; Σαούλ , <i> ''''' Saoúl ''''' </i> ): </p> <p> (1) The first king of Israel. </p> <p> I. Early History </p> <p> 1. Name and Meaning </p> <p> 2. [[Genealogy]] </p> <p> 3. Home and [[Station]] </p> <p> 4. Sources for Life </p> <p> 5. [[Election]] as King </p> <p> 6. Reasons for It </p> <p> II. [[Reign]] And Fall </p> <p> 1. His First Action </p> <p> 2. Army Reorganized </p> <p> 3. [[Battle]] of Michmash </p> <p> 4. Defeats the [[Amalekites]] </p> <p> 5. [[Deposition]] [[Pronounced]] </p> <p> 6. David Introduced to Saul </p> <p> 7. Two Accounts </p> <p> 8. Saul's [[Envy]] of David </p> <p> 9. Attempts to Get [[Rid]] of David </p> <p> 10. David Spares Saul </p> <p> 11. Saul's [[Divided]] Energies </p> <p> 12. Consults a [[Necromancer]] </p> <p> 13. Battle of Gilboa </p> <p> 14. [[Double]] Accounts </p> <p> 15. Saul's [[Posterity]] </p> <p> III. [[Character]] </p> <p> 1. Book of Chronicles </p> <p> 2. Saul's Failings </p> <p> 3. His [[Virtue]] </p> <p> 4. David's [[Elegy]] </p> I. Early History. <p> <b> 1. Name and Meaning: </b> </p> <p> The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare &nbsp;1 Samuel 8:4 ff), but the gentilic adjective <i> ''''' shā'ūlı̄ ''''' </i> (&nbsp;Numbers 26:13 ) would point to its having also an intensive connotation, "the one asked importunately," or perhaps, "the one asking insistently," "the beggar." </p> <p> <b> 2. Genealogy: </b> </p> <p> Saul was the son of Kish, a Benjamite. His genealogical tree is given in &nbsp;1 Samuel 9:1 (compare [[Septuagint]] &nbsp; 1 Samuel 10:21 ). In &nbsp;1 Samuel 9:1 his grandfather is Abiel, but in &nbsp; 1 Chronicles 8:33; &nbsp;1 Chronicles 9:39 , Ner, who appears as his paternal uncle in &nbsp;1 Samuel 14:50 , &nbsp;1 Samuel 14:51 . </p> <p> The last verse contains a very curious scribal error, a <i> ''''' yodh ''''' </i> having slipped out of one word in it into another. It states that both [[Abner]] and Ner were sons of Abiel. These apparent inconsistencies are to be explained by the fact that in Hebrew, as in Arabic, "son" is often used in the sense of grandson. Also, with the facility of divorce then prevalent, by "brother" and "sister" we must in most cases understand half-brother and half-sister. Moreover, Saul's mother might have been the wife at different times of Kish and of his brother Ner (compare &nbsp; 1 Samuel 20:30 ). This was quite common, and in some cases compulsory (&nbsp;Deuteronomy 25:5-9 ). </p> <p> <b> 3. Home and Station: </b> </p> <p> Saul's home was at Gibeah (which see), which is also called Gibeah of Saul, i.e. Saul's Hill (&nbsp;1 Samuel 11:4; compare also &nbsp;1 Samuel 10:5 , God's Hill, or simply The Hill, &nbsp;1 Samuel 10:10; &nbsp;Hosea 5:8 , etc.), or the Hill of Benjamin or of the Benjamites (&nbsp;1 Samuel 13:15; &nbsp;2 Samuel 23:29 ). It is usually identified with <i> ''''' Tell ''''' </i> <i> ''''' el ''''' </i> - <i> ''''' Fûl ''''' </i> , but perhaps its site is marked rather by some ruins near but beneath that eminence. The tribe of Benjamin was the fighting tribe of Israel, and Kish seems to have been one of its most important members. Saul's remarks in depreciation (&nbsp;1 Samuel 9:21 ) are not to be taken literally. </p> <p> <b> 4. Sources for Life: </b> </p> <p> The circumstances of Saul's career are too well known to require recapitulation. It will be sufficient to refer to some of the recognized difficulties of the narrative. These difficulties arise from the fact that we appear to have two distinct biographies of Saul in the present Books of Samuel. This may well be the case as it is the practice of the Semitic historian to set down more than one tradition of each event, without attempting to work these up into one consistent account. We shall call the duplicated narratives A and B, without postulating that either is a continuous whole. See [[Samuel]] , Books Of . </p> <p> <b> 5. Election as King: </b> </p> <p> According to A, Saul was anointed king of Israel at [[Ramah]] by the prophet Samuel acting upon an inspiration from Yahweh, not only without consulting anyone, but in the strictest secrecy (&nbsp;1 Samuel 9:1 through 10:16). According to B, the sheiks of the tribes demanded a king. Samuel in vain tried to dissuade them. They would not listen, and a king was chosen by lot at Mizpah. The lot fell upon Saul, and Samuel immediately demitted office (&nbsp; 1 Samuel 8; &nbsp;1 Samuel 10:17-27 , omitting the last clause; and chapter 12). </p> <p> <b> 6. Reasons for It: </b> </p> <p> There are three distinct reasons given in the text for the abolition of theocracy and institution of an elective or hereditary monarchy: first, the incapacity of Samuel's sons (&nbsp;1 Samuel 8:1 ff); second, an invasion of the [[Ammonites]] (&nbsp; 1 Samuel 12:12 ); and third, the Philistines (&nbsp;1 Samuel 9:16 ). These three motives are not mutually exclusive. The Philistines formed the standing menace to the national existence, which would have necessitated the creation of a monarchy sooner or later. The other two were temporary circumstances, one of which aggravated the situation, while the other showed the hopelessness of expecting any improvement in it in the near future. </p> II. Reign and Fall. <p> <b> 1. His First Action: </b> </p> <p> The election of Saul at [[Mizpah]] was conducted in the presence of the chieftains of the clans; it is not to be supposed that the whole nation was present. As soon as it was over, the electors went home, and Saul also returned to his father's farm and, like Cincinnatus, once more followed the plow. "Within about a month," however (&nbsp;1 Samuel 10:27 the Septuagint, for Massoretic Text "But he held his peace"), the summons came. A message from the citizens of [[Jabesh-Gilead]] (which see) was sent round the tribes appealing for help against the Ammonites under Nahash. They, of course, knew nothing about what had taken place at Mizpah, and it was only by chance that their messengers arrived at Gibeah when they did. Saul rose to the occasion, and immediately after he was acclaimed king by the whole body of the people (&nbsp;1 Samuel 11:1-15 ). This double election, first by the chiefs and then by the people, is quite a regular proceeding. </p> <p> <b> 2. Army Reorganized: </b> </p> <p> This first success encouraged Saul to enter upon what was to be the mission of his life, namely, the throwing off of the Philistine suzerainty. From the first he had had the boldest spirits upon his side (&nbsp;1 Samuel 10:26 , the Septuagint, the Revised Version margin); he was now able to form a standing army of 3,000 men, under the command of himself and his son [[Jonathan]] (which see). The Philistines, the last remnant of the Minoan race, had the advantage of the possession of iron weapons. It was, in fact, they who introduced iron into [[Palestine]] from [[Crete]] - the Israelites knowing only bronze, and having even been deprived of weapons of the softer metals. They seem to have armed themselves - with the exception of the king and his son - with mattocks and plowshares (&nbsp;1 Samuel 13:19 ff). </p> <p> <b> 3. Battle of Michmash: </b> </p> <p> The first encounter was the attack upon the Philistine post at Michmash (&nbsp;1 Samuel 13; &nbsp;14 ). The text of the narrative is uncertain, but the following outline is clear. On hearing that the Hebrews had revolted (&nbsp;1 Samuel 13:3 , the Septuagint), the Philistines gathered in great force, including 3,000 chariots (&nbsp;1 Samuel 13:5 , the Septuagint; the Massoretic Text has 30,000) at Michmash. In dismay, Saul's troops deserted (&nbsp;1 Samuel 13:6 f), until he was left with only 600 (&nbsp; 1 Samuel 14:2 ). In spite of this, Jonathan precipitated hostilities by a reckless attack upon one of the outposts. This was so successful that the whole Philistine army was seized with panic, and the onset of Saul and the desertion of their Hebrew slaves completed their discomfiture. Saul followed up his victory by making predatory excursions on every side (&nbsp;1 Samuel 14:47 ). </p> <p> <b> 4. Defeats the Amalekites: </b> </p> <p> Saul's next expedition was against the Amalekites under Agag, who were likewise completely defeated. The fight was carried out with all the remorselessness common to tribal warfare. [[Warning]] was sent to the friendly [[Kenites]] to withdraw out of danger; then the hostile tribe was slaughtered to a man, their chief alone being spared for the time being. Even the women and children were not taken as slaves, but were all killed (&nbsp;1 Samuel 15 ). </p> <p> <b> 5. Deposition Pronounced: </b> </p> <p> It is not clear what was the precise attitude of Samuel toward Saul. As the undoubted head of theocracy he naturally objected to his powers being curtailed by the loss of the civil power (&nbsp;1 Samuel 8:6 ). Even after the elections of Saul, Samuel claimed to be the ecclesiastical head of the state. He seems to have objected to Saul's offering the sacrifice before battle (&nbsp;1 Samuel 13:10 ff), and to have considered him merely as his lieutenant (&nbsp; 1 Samuel 15:3 ) who could be dismissed for disobedience (&nbsp;1 Samuel 15:14 ff). Here again there seem to be two distinct accounts in the traditional text, which we may again call A and B. In A, Saul is rejected because he does not wait long enough for Samuel at Gilgal (&nbsp; 1 Samuel 13:8; compare &nbsp;1 Samuel 10:8 ). "Seven days," of course, means eight, or even more, in short, until Samuel should come, whenever that might be. The expression might almost be omitted in translating. In B S aul is rejected because he did not carry out Samuel's orders (&nbsp;1 Samuel 15:3 ) to the letter. The two narratives are not mutually exclusive. The second offense was an aggravation of the first, and after it Samuel did not see Saul again (&nbsp;1 Samuel 15:35 ). </p> <p> <b> 6. David Introduced to Saul: </b> </p> <p> He had good reason for not doing so. He had anointed a rival head of the state in opposition to Saul, an act of treason which, if discovered, would have cost him his head (compare &nbsp;2 Kings 9:6 , &nbsp;2 Kings 9:10 ). Saul did not at once accept his deposition, but he lost heart. One cannot but admire him, deserted by Samuel, and convinced that he was playing a losing game, and yet continuing in office. To drive away his melancholy, his servants introduced to him a musician who played until his spirits revived (&nbsp;1 Samuel 16:14 ff; compare &nbsp; 2 Kings 3:15 ). </p> <p> <b> 7. Two Accounts: </b> </p> <p> By a strange coincidence (compare I, 5, above) the minstrel was the very person whom Samuel had secretly anointed to supplant Saul. According to what looks like another account, however, it was his encounter with Goliath which led to the introduction of David to Saul (&nbsp;1 Samuel 17:1 ff; see David ). In spite of all that has been said to the contrary, the two narratives are not incompatible, since we are not told the order of the events nor over how many years these events were spread. The theory of duplicate narratives rests upon the assumption that all statements made by the <i> dramatis personae </i> in the Bible are to be taken at their face value. If 1 Samuel 16 and 17 had formed part of a play of Shakespeare, they would have been considered a fine example of his genius. Treatises would have been written to explain why Saul did not recognize David, and why Abner denied all knowledge of him. Septuagint, however, omits 1 Sam 17:12-31, &nbsp; 1 Samuel 17:41 , &nbsp;1 Samuel 17:50 , 55 through 18:5. </p> <p> <b> 8. Saul's Envy of David: </b> </p> <p> Whether Saul actually discovered that David had been anointed by Samuel or not, he soon saw in him his rival and inevitable successor, and he would hardly have been human if he had not felt envious of him. His dislike of David had two motives. The first was jealousy, because the women preferred the military genius of David to his own (&nbsp;1 Samuel 18:7 f). His consequent attempt upon the life of David (&nbsp; 1 Samuel 18:8-11 ) is omitted in the Septuagint. Not least was the love of his own daughter for David (&nbsp;1 Samuel 18:20; in &nbsp;1 Samuel 18:28 read with Septuagint "all Israel"). The second cause was his natural objection to see his son Jonathan supplanted in his rights to the throne, an objection which was aggravated by the devotion of that son to his own rival (&nbsp; 1 Samuel 20:30 ). See also David; [[Jonathan]] . </p> <p> <b> 9. Attempts to Get Rid of David: </b> </p> <p> Saul could not believe that David could remain loyal to him (&nbsp;1 Samuel 24:9 ); at the first favorable opportunity he would turn upon him, hurl him from the throne, and exterminate his whole house. In these circumstances, it was his first interest to get rid of him. His first attempt to do so (omitting with Septuagint &nbsp;1 Samuel 18:8-11 ) was to encourage him to make raids on the Philistines in the hope that these might kill him (&nbsp;1 Samuel 18:21 ff); his next, assassination by one of his servants (&nbsp; 1 Samuel 19:1 ), and then by his own hand (&nbsp;1 Samuel 19:9 f). When David was compelled to fly, the quarrel turned to civil war. The superstitious fear of hurting the chosen of [[Yahweh]] had given place to blind rage. Those who sheltered the fugitive, even priests, were slaughtered (&nbsp; 1 Samuel 22:17 ff). From one spot to another David was hunted, as he says, like a partridge (&nbsp; 1 Samuel 26:20 ). </p> <p> <b> 10. David Spares Saul: </b> </p> <p> It is generally maintained that here also we have duplicate accounts; for example, that there are two accounts of David taking refuge with Achish, king of Gath, and two of his sparing Saul's life. The latter are contained in &nbsp;1 Samuel 24,26 , but the points of resemblance are slight. Three thousand (&nbsp;1 Samuel 24:2; &nbsp;1 Samuel 26:2 ) was the number of Saul's picked men (compare &nbsp;1 Samuel 13:2 ). David uses the simile of "a flea" in &nbsp;1 Samuel 24:14 , but in &nbsp;1 Samuel 26:20 for "a flea" Septuagint has "my soul," which is no doubt original. The few other expressions would occur naturally in any narrative with the same contents. </p> <p> <b> 11. Saul's Divided Energies: </b> </p> <p> Obviously Saul's divided energies could not hold out long; he could not put down the imaginary rebellion within, and at the same time keep at bay the foreign foe. No sooner had he got the fugitive within his grasp than he was called away by an inroad of the Philistines (&nbsp;1 Samuel 23:27 f); but after his life had been twice spared, he seemed to realize at last that the latter were the real enemy, and he threw his whole strength into one desperate effort for existence. </p> <p> <b> 12. Consults a Necromancer: </b> </p> <p> Saul himself saw that his case was desperate, and that in fact the game was up. As a forlorn hope he determined to seek occult advice. He could no longer use the official means of divination (&nbsp;1 Samuel 28:6 ), and was obliged to have recourse to a necromancer, one of a class whom he himself had taken means to suppress (&nbsp;1 Samuel 28:3 ). The result of the seance confirmed his worst fears and filled his soul with despair (&nbsp;1 Samuel 28:7 ff). </p> <p> <b> 13. Battle of Gilboa: </b> </p> <p> It says much for Saul that, hopeless as he was, he engaged in one last forlorn struggle with the enemy. The Philistines had gathered in great force at Shunem. Saul drew up his army on the opposing hill of Gilboa. Between the two forces lay a valley (compare &nbsp;1 Samuel 14:4 ). The result was what had been foreseen. The Israelites, no doubt greatly reduced in numbers (contrast &nbsp;1 Samuel 11:8 ), were completely defeated, and Saul and his sons slain. Their armor was placed in the temple of Ashtaroth, and their bodies hung on the wall of Bethshan, but Saul's head was set in the temple of Dagon (&nbsp;1 Chronicles 10:10 ). The citizens of Jabesh-gilead, out of ancient gratitude, rescued the bodies and, in un-Semitic wise, burned them and buried the bones. </p> <p> <b> 14. Double Accounts: </b> </p> <p> Once more we have, according to most present-day critics, duplicate accounts of the death of Saul. According to one, which we may name A, he fell, like Ajax whom he much resembles, upon his own sword, after being desperately wounded by the archers (&nbsp;1 Samuel 31:4 ). According to the second (&nbsp;2 Samuel 1:2 ff), an Amalekite, who had been by accident a witness of the battle, dispatched Saul at his own request to save him from the enemy. But B is simply the continuation of A, and tells us how David received the news of the battle. The Amalekite's story is, of course, a fabrication with a view to a reward. [[Similar]] claims for the reward of assassination are common (&nbsp; 2 Samuel 4:9 ff). </p> <p> <b> 15. Saul's Posterity: </b> </p> <p> With Saul the first Israelite dynasty began and ended. The names of his sons are given in &nbsp;1 Samuel 14:49 as Jonathan, [[Ishvi]] and Malchishua. Ishvi or [[Ishyo]] (Septuagint) is Eshbaal, called in &nbsp; 2 Samuel 2:8 [[Ish-Bosheth]] (which see). &nbsp;1 Chronicles 8:33 adds Abinadab. Jonathan left a long line of descendants famous, like himself, as archers (&nbsp; 1 Chronicles 8:34 ff). The rest of Saul's posterity apparently died out. [[Malchishua]] and [[Abinadab]] were slain at Gilboa (&nbsp; 1 Samuel 31:6; &nbsp;1 Chronicles 10:2 ), and Ish-bosheth was assassinated shortly after (&nbsp;2 Samuel 4:2 ff). Saul had also two natural sons by [[Rizpah]] who were put to death by David in accordance with a superstitious custom, as also were the five sons of Saul's daughter [[Merab]] (&nbsp; 2 Samuel 21:8 , not Michal; compare &nbsp;1 Samuel 18:19 ). Saurs other daughter Michal apparently had no children. Saul had, it seems, other wives, who were taken into the harem of David in accordance with the practice of the times (&nbsp;2 Samuel 12:8 ), but of them and their descendants we know nothing. </p> III. Character. <p> <b> 1. Book of Chronicles: </b> </p> <p> Saul's life and character are disposed of in a somewhat summary fashion by the Chronicler (&nbsp;1 Chronicles 10:1-14 , especially &nbsp;1 Chronicles 10:13 , &nbsp;1 Chronicles 10:14 ). Saul was rejected because he was disloyal to Yahweh, especially in consulting a necromancer. The major premise of this conclusion, however, is the ancient dictum, "Misfortune presupposes sin." From a wider point of view, Saul cannot be dismissed in so cavalier a manner. </p> <p> <b> 2. Saul's Failings: </b> </p> <p> Like everyone else, Saul had his virtues and his failings. His chief weakness seems to have been want of decision of character. He was easily swayed by events and by people. The praises of David (&nbsp;1 Samuel 18:7 f) at once set his jealousy on fire. His persecution of David was largely due to the instigation of mischievous courtiers (&nbsp; 1 Samuel 24:9 ). Upon remonstrance his repentance was as deep as it was short-lived (&nbsp;1 Samuel 24:16; &nbsp;1 Samuel 26:21 ). His impulsiveness was such that he did not know where to stop. His interdict (&nbsp;1 Samuel 14:24 ff) was quite as uncalled for as his religious zeal (&nbsp; 1 Samuel 15:9 ) was out of place. He was always at one extreme. His hatred of David was only equal to his affection for him at first (&nbsp;1 Samuel 18:2 ). His pusillanimity led him to commit crimes which his own judgment would have forbidden (&nbsp;1 Samuel 22:17 ). Like most beaten persons, he became suspicious of everyone (&nbsp;1 Samuel 22:7 f), and, like those who are easily led, he soon found his evil genius (&nbsp; 1 Samuel 22:9 , &nbsp;1 Samuel 22:18 , &nbsp;1 Samuel 22:22 ). Saul's inability to act alone appears from the fact that he never engaged in single combat, so far as we know. Before he could act at all his fury or his pity had to be roused to boiling-point (&nbsp;1 Samuel 11:6 ). His mind was peculiarly subject to external influences, so that he was now respectable man of the world, now a prophet (&nbsp;1 Samuel 10:11; &nbsp;1 Samuel 19:24 ). </p> <p> <b> 3. His Virtues: </b> </p> <p> On the other hand, Saul possessed many high qualities. His dread of office (&nbsp;1 Samuel 10:22 ) was only equaled by the coolness with which he accepted it (&nbsp;1 Samuel 11:5 ). To the first call to action he responded with promptitude (&nbsp;1 Samuel 11:6 ff). His timely aid excited the lasting gratitude of the citizens of Jabesh-gilead (&nbsp; 1 Samuel 31:11 ff) If we remember that Saul was openly disowned by Samuel (&nbsp; 1 Samuel 15:30 ), and believed himself cast off by Yahweh, we cannot but admire the way in which he fought on to the last. Moreover, the fact that he retained not only his own sons, but a sufficient body of fighting men to engage a large army of Philistines, shows that there must have been something in him to excite confidence and loyalty. </p> <p> <b> 4. David's Elegy: </b> </p> <p> There is, however, no question as to the honorable and noble qualities of Saul. The chief were his prowess in war and his generosity in peace. They have been set down by the man who knew him best in what are among the most authentic verses in the Bible (&nbsp;2 Samuel 1:19 ff). </p> <p> (2) Saul of Tarsus. See [[Paul]] . </p>