The Pulpit Commentaries
1 Samuel 10:17-27
EXPOSITION
PUBLIC SELECTION OF SAUL AS KING (1 Samuel 10:17-9).
Samuel called the people together unto Jehovah to Mizpeh. For the reason why Mizpah (so the name should be spelt) was chosen as the place of meeting see 1 Samuel 7:15. Unto Jehovah. Because in some way the Divine presence there was indicated; possibly by the high priest having been summoned thither with the Urim and Thummim.
And said... Samuel first points out in his address to the assembled people that Jehovah always had done for them the very thing for which they desired a king. They wished for deliverance from the Philistines, and Jehovah had delivered them out of the hand of the Egyptians, and out of the hand of all kingdoms that oppressed them (the A.V. wrongly inserts "and of them"). But their deliverance by Jehovah had been made dependent upon their own conduct; they were required to repent them of their sins, and purge the land from idolatry, before victory could be theirs. What they wanted was national independence freed from this condition, and secured by an organisation of their military resources.
Samuel, therefore, protests unto them, Ye have this day rejected your God, because what you want is a divorce of your national well being from religion. Nevertheless, God granted their request, it being a law of his providence to leave men free to choose. The king was, however, to be appointed by him, the selection being by lot. By your thousands. The natural subdivision of a tribe is into families; but when Moses distributed the people into thousands, hundreds, fifties, and tens (Exodus 18:25), the numerical arrangement was probably made to yield as far as possible to the natural, so that about a thousand men more or less of the same kin should be classed as a family. Hence the terms are synonymous here, and in Numbers 1:16; Numbers 10:4; Joshua 22:14, etc.
The family of Matri, or of the Matrites. Matri is not mentioned anywhere else; and numerous as are the omissions in the genealogies, we can scarcely suppose that the name of the head of one of the main subdivisions of a tribe could be passed over. The conjecture, therefore, is probable that Matri is a corruption of Bikri, i.e. a descendant of Becher, for whom see 1 Chronicles 7:8. After the lot had fallen upon this family they would next cast lots upon its smaller subdivisions, as in Joshua 7:17, Joshua 7:18, until at last they came to households, when first Kish, and finally Saul was taken. The latter, foreseeing that this would happen, had concealed himself. For though a noble change had taken place in him (Joshua 7:9), yet no really worthy man was ever promoted to high office without having to overcome his own unwillingness, and no one probably ever worthily discharged solemn duties without having felt oppressed and humbled with the consciousness of his own unfitness to undertake them. As a matter of fact, Saul was now called to a most weighty responsibility, and he failed and was rejected, though not without proving that he was a man of extraordinary genius and power. And it never can be said of him that presumption was the cause of his fall, or that he hastily undertook serious duties in the spirit of light-hearted levity.
They inquired of Jehovah further, if the man should yet come thither. More correctly, "Is any one as yet come hither?" The Septuagint and Vulgate translate as if there were an article before "any one" (Hebrew, a man), and give, "Is the man coming hither?" But the Hebrew text is the more satisfactory. For the object of the inquiry, made by the Urim and Thummim, was to find Saul, wherever he might be; and the enigmatical way of putting the question, Is any one as yet come? was regarded as more reverential than asking directly, Is Saul come? Among the stuff. I.e. the baggage, as in 1 Samuel 17:22, where it is translated "carriage." The people, collected from all Israel, would come with wagons and provisions, and such arms as they could procure; for very probably the Philistines would interrupt such a meeting, as they had that convened formerly by Samuel (1 Samuel 7:7). Naturally, therefore, they would follow the regulations of an army, and so arrange their baggage as to form a place of defence in case of attack. See on 1 Samuel 17:20.
1 Samuel 10:23, 1 Samuel 10:24
And when he stood. This rendering spoils the poetic force of the original, where the rapidity of their action is expressed by three preterites following hard upon one another. The Hebrew is, "And they ran, and took him thence, and he stood forth (see 1 Samuel 12:7) among the people, and he was taller," etc. And now Samuel presents him to the multitude as "the chosen of Jehovah," and the people shout their assent by saying, "Let the king live." For this the A.V. puts our English phrase, but the Hebrew exactly answers to the French Vive le roi!
THE EVENTS WHICH FOLLOWED IMMEDIATELY UPON SAUL'S ELECTION (1 Samuel 10:25-9).
The manner. The difficult word already discussed in 1 Samuel 2:13; 1 Samuel 8:11. Here, however, it is not used for rights so exercised as to become wrongs, but in a good sense, for what we should call a constitution. The heathen kings were despots, subject to no higher law, and Samuel, in 1 Samuel 8:11-9, speaks with merited abhorrence of their violation of the natural rights of their subjects; but under the theocracy the king's power was limited by laws which protected, in the enjoyment of their privileges, the people, the priests, and the prophets. The latter class especially, as being the mouthpiece of Jehovah, formed a powerful check upon the development of despotic tendencies. In sketching Saul's kingly rights Samuel would be guided by Deuteronomy 17:14-5, and would give the king his true position as the representative of Jehovah both in all matters of internal administration and of war. And laid it up before Jehovah. Probably by the side of the ark. We are not to suppose that Samuel wrote this at Mizpah. He would fully explain to Saul and the people there what a theocratic king ought to be, and would afterwards draw up a formal document both as a memorial of what had been done, and for the use of future sovereigns, and place it within the sanctuary. It is noteworthy that this is the first notice of writing since the days of the illustrious scribe Eleazar.
1 Samuel 10:26, 1 Samuel 10:27
Saul did not at once enter upon his duties, but went home to Gibeah, and there went with him, not a band of men, but the host, or the force, i.e. those brave men whose hearts God had touched. Whatever was noble and valiant accompanied him, to take counsel for the nation's good; but the children of Belial, i.e. worthless, good for nothing creatures (see 1 Samuel 1:16; 1 Samuel 2:12), despised him. In the A.V. the antithesis between the force, the strength and bravery that went with Saul, and the worthlessness which rejected him, is lost by the mistranslation of both words. The Septuagint, on the contrary, strengthens it by rendering "sons of strength" and "pestilent sons." As there was a garrison in the district of Gibeah, this proceeding was likely to embroil Saul with the Philistines, and probably was so intended. They brought him no presents. Apparently, therefore, the people did bring him presents; and as these would chiefly consist of food, they would be useful only for maintaining a body of men. This, too, would scarcely escape the notice of so watchful an enemy, and yet until Saul smote one of their garrisons they did nothing; but then, forthwith, they invaded Israel so promptly, and with such overwhelming numbers, as seems to prove that they had been busily making preparations meanwhile to maintain their empire. He held his peace. Literally, "was as one that is deaf." Had Saul not controlled his anger, a civil war would have been the result, and the lordly tribes of Ephraim and Judah might have refused a king chosen from the little tribe of Benjamin. In fact, Judah never does seem to have given a hearty allegiance to Saul. The Septuagint, followed by Josephus, offers a not improbable different reading, which involves but a very slight change in the Hebrew. Uniting the words with the next chapter, they translate, "And it came to pass, after about a month, that Nahash the Ammonite," etc. The Vulgate has both readings.
HOMILETICS
Casting the lot in life.
The facts are—
1. Samuel, in calling the people together to exercise their choice, reminds them of their sin.
2. Proceeding to a choice by lot, Saul is taken.
3. For reasons secret to himself, Saul is not forthcoming when sought.
4. By acclamation the people recognise him as their king, and thereupon receive from Samuel instructions relating to the new form of government. During the intercourse of Samuel with Saul the people were waiting for the fulfilment of the promise implied in the prophet's words (1 Samuel 8:10). In this section we have the consummation of their desire for change in the form of government. Its details are essentially Hebrew, but its teaching is worldwide.
I. MEN FINALLY COMMITTING THEMSELVES TO A SELF-WILLED COURSE ARE FURNISHED WITH OPPORTUNITY FOR CONSIDERING THEIR RESPONSIBILITY. The self-willed character of Israel's conduct had been emphatically marked and denounced by the prophet in the first instance (1 Samuel 8:6). Had they received his rebuke in a becoming spirit, they would, during the interim, have repented of their decision, and have entreated that the old order might continue until such time as it might please God to alter it. Sometimes, as here, God takes men at their word, and yet, before an irreversible committal to their choice is made, another chance is given to retreat if they so willed. It was thus that Pharaoh was dealt with when it was in his mind to prefer self-will to the will of God. Nineveh had an opportunity of persisting in sin or turning from it. To erring Christians in Asia a chance of retracing their steps was given (Revelation 2:21). Providence raises up for us all some voice or circumstance which, before a final step is taken, sounds the last warning, and creates a definite consciousness of unfettered responsibility.
II. EVERY REVIEW OF GOD'S DEALINGS WITH HIS PEOPLE ONLY CONFIRMS THE UNREASONABLENESS OF SELF-WILL. The reference to God's all-sufficing care in the past, and the magnitude of the deliverances effected (1 Samuel 10:18, 1 Samuel 10:19), was both a justification of Samuel's former remonstrance, and a new demonstration of the sinful folly of the resolve to have a king. It was considerate on the part of Samuel to draw their attention to the past before translating their resolve into accomplished fact; for in the impetuosity of life the will is apt to be misled by delusive reasons, which in calmer moments vanish before the light of history. The axiom that God's way and time are best shines in full lustre whenever we consider the works he has wrought. If ever blind self-will urges on to a course agreeable to taste, and apparently sustained by reason, we cannot do better than take a survey of what God has done for us when we were obedient to his will. There are deliverances in the life of every one, and a quiet reflection of these when we are under the .temptation to embark on some questionable career will prove a wholesome check, at least it will vindicate the ways of God when judgment overtakes our folly.
III. MEN IN CARRYING OUT THEIR PURPOSE FALL INTO PERPLEXITY WITH RESPECT TO WHAT IS BEST. To desire a king is one thing, to select one another. In Israel there were diversities of opinion concerning the qualities requisite to their regal representative. As they took their own way in having a monarch, there was a fitness in his being, with respect to culture, morality, patriotism, and religion, an embodiment of the average attainments of the nation. The choice was thrown upon the people as a whole, and they were conscious of the difficulty. Sinners must take the consequences of self-will, as did Balaam when his path was hedged with obstacles, and Jonah when he preferred to go to sea. The difficulty in case of Israel was incidental, and soon removed by the mercy of God; but the principle holds good that the very first step of a self-willed course is attended with embarrassment. All nature is at war with wrong. Sin is a condition of disorganisation.
IV. WHEN GOD PERMITS ACTION TO MEET SELF-CREATED DIFFICULTIES, IT IS WISE TO USE MEANS MOST APPROPRIATE TO THE END IN VIEW. Although the difficulty of finding a king truly representative of the age was self-created, God permitted action in reference to it as truly as though he had originated the resolve for a king; and under such circumstances, guided by Samuel, the wisest means were adopted for overcoming the difficulties of the case. As the nation willed a king, every one had equal choice, and was, theoretically, in the absence of precedents, equally eligible. Abstractedly there was as much reason against one being chosen as against another. The jealousies and envies consequent on a preferential choice might prove a source of perpetual intrigue. The "lot" was believed to meet these requirements of the case, and therefore was adopted. In this particular the conduct of Israel under Samuel's guidance is worthy of imitation in many seasons of difficulty independent of self-will. In every life there are emergencies when men are at their wits' end. Home has to be provided for, business improved, sons placed out in the world, embarrassments in the Church removed. Our wisdom lies in considering all the facts, and then deliberately adopting those means which seem to us to be most suited for the occasion. And if, in a spirit of prayer, we are able to consult the "lively oracles," there is no doubt that in the main the right steps will be taken, as in the case of the disciples (Acts 1:13). We in our way "cast the lot" when we take a choice of possible means and commit our way to the Lord.
V. THERE IS REASON TO BELIEVE THAT IN USING THE BEST MEANS AT OUR DISPOSAL IN A RIGHT SPIRIT GOD WILL DIRECT THE MEANS TO THE BEST RESULT. God approved of Israel's use of the "lot" as just to a community where political equality was recognised, and as least likely to engender jealousies and strifes; and because he approved, and because the people believed that, though the lot was "cast into the lap, the whole disposing thereof was of the Lord" (Proverbs 16:33), he graciously so controlled the intricacies of the free actions of men as to insure the result which, in relation to Israel's conduct and aspirations, was best. The deep conviction dwelt even in the heart of imperfect Israel that God exercises complete and constant control over all the subtle and intricate actions and movements of men. When it is said of Christ that he is "Lord of all," the language is not that of courtesy, but of fact. It means power to act, to direct, to control. If there is any sense in Scripture on this subject, and any congruity in our primary notions of the almighty; ever present, free, living God, we must believe that he can and does hold a mastery over every atom, every resolve, in all time and circumstances. Unbelief in his supremacy over will and action and matter and force is most irrational. The real energy of God is the most philosophical of all beliefs; and therefore we see that he can direct the "lot" while allowing fullest, most conscious freedom. Let men but have faith in God. This is the great lack. "O ye of little faith!"
VI. IT BECOMES MEN TO REJOICE IN THE RESULT OF THE USE OF MEANS APPROVED BY GOD IN SO FAR AS IT IS EXPRESSIVE OF HIS WILL. In the shout, "God save the king," the people no doubt expressed their gratification in seeing their self-will realised; but blended with this there was a distinct recognition of God as the Disposer of the lot. Saul's self-concealment seems to indicate that his sense of responsibility, and .perhaps feeling of awkwardness in handling public affairs, may have moderated his joy, yet he must have felt that God's will was being done as well as man's. Realised preference may carry its own chastisement with it; yet in so far as God has enabled us to obtain something better than would have been possible had we been left alone without his kind control, we may heartily rejoice. Leaving out the weakness and sin of man in this transaction, are we not reminded of a time when the true King, the King of the spiritual Israel, shall be welcomed with a joy unspeakable? The "King in his beauty" shall be glorified in all who believe, and by every heart and tongue of the purified, perfected kingdom.
General lessons:—
1. It is useful to obtain seasons, free from strong impulse, for calmly considering the wisdom and justice of our main lines of conduct.
2. One of the great helps in battling with sinful propensities lies in occasional studies of the mercies of God.
3. It will add strength to purpose and comfort in trouble to remember that God always works with those who use means approved by him.
4. One of the cures for modern unbelief is to be found in a more frequent and reasonable exposition of what is contained in the primary and necessary beliefs of men.
5. If the heart remains true we need never fear undertaking responsibilities put on us by Providence.
1 Samuel 10:26, 1 Samuel 10:27
Sympathy and disparagement.
The facts are—
1. Saul is followed by a band of men brought into sympathy with him by the Spirit of God.
2. He is despised by a depraved section of the people.
3. He takes no notice of the disparagement.
I. The SIMPLE FACTS GIVEN ARE EXCEEDINGLY NATURAL. For in Israel there were men anxious for a king, and pledged to sustain one; and men, as in all communities, corrupt, unreasonable, prone to disapprove of anything not done solely by themselves. Equally natural was it that he who had graciously regulated Israel's self-will should incline some, by voluntary personal attendance, to assure the monarch of sympathy in seeking honourably to discharge the duties of his onerous office. The principal facts here recorded are of constant recurrence. Chosen ones enter on grave responsibilities; they need the support which flows from hearty sympathy; God provides it by his secret action on human hearts; the entrance on duty renders them objects of criticism, and men of depraved natures assail them with reproach and abuse; having confidence in their appointment, they move on, relying on coming events for their self-vindication.
II. The MOST ILLUSTRIOUS INSTANCE ON RECORD OF THE TRUTH HERE EXPRESSED IS THAT OF OUR SAVIOUR. The parallel is remarkable in the most prominent features.
1. He was the true, perfect, anointed One, chosen of God to rule over the true Israel, and introduced into publicity by a control of intricacies more lasting and complicated than those of the lot at Mizpah.
2. His rulership was to be coextensive with the whole of God's people—over a holy nation more complete and united even than was Israel before the dispersion of the ten tribes; and a rulership conducted on principles of righteousness more sweeping in their range and fruitful in consequences than those embodied by Samuel in the book laid up. before the Lord (1 Samuel 10:25).
3. He, as bone of our bone and flesh of our flesh, was in need of the sympathy of true, loving hearts in bearing the burdens and cares of his exalted position; and such hearts were drawn to him both from the human and the angelic spheres.
4. His appearance among men was the occasion of the most severe and relentless criticism ever issuing from suspicious, captious minds. His social connections, his habits of life, his requirements of obedience, his claim to save all mankind, were assailed from the first to the last.
5. He "held his peace." He did "not strive nor cry," nor "lift up his voice in the streets." He was "meek and lowly in heart," and bided his time. What though hated and scorned? He knew what was coming. He saw "from the travail of his soul, and was satisfied."
III. WHAT IS TRUE OF CHRIST IS in a measure TRUE OF ALL WHOSE LIVES ARE CONFORMABLE TO THE OBJECT OF HIS SUFFERINGS. Every disciple is a chosen one, sustained by God-created sympathy, laden with responsibilities as well as honours, criticised and despised by "men of Belial," and confident that, in due time, his righteousness will come forth as the light, and his judgment be established as the noonday.
General lessons:—
1. Let our concern be that we are among the chosen ones called to be kings and priests unto God.
2. Let us accept and yield sympathy from and to all who are doing God's work in the world.
3. Let not disparagement shake our confidence, as though some strange thing had befallen us.
4. Cherish faith in the slow but sure triumph of all that is Christly.
HOMILIES BY B. DALE
1 Samuel 10:17-9. (MIZPAH)
Saul publicly chosen.
There are critical days in the history of nations as well as in the life of individuals. One of these days in the history of Israel was that which is here described. What had taken place hitherto was only private and preparatory. The people themselves must now take their part in relation to the choice of a king; yet in such a way as to recognise the fact that he was really chosen by God, "the only difference between God's appointment of the judges and Saul being this, that they were chosen by internal influence; he by lots, or external designation" (Warburton). For this purpose Samuel summoned a national assembly to Mizpah, the site of an altar to Jehovah, and the scene of signal victory over the Philistines (1 Samuel 7:1.). Thither the chief men of the tribes repaired in great numbers, and, collecting their travelling baggage in one place (1 Samuel 10:22), presented themselves before him for his instructions. He was desirous of correcting the wrong state of mind which they had exhibited in requesting a king; of showing them that Saul was appointed by the Lord, and not by himself merely (1 Samuel 8:5); of securing their united and hearty acceptance of "him whom the Lord chose," so that the purpose of his appointment might be effected; and of guarding as far as possible against the abuse of the royal power. With these ends in view he spoke and acted on that eventful day. The choice of Saul was -
I. PRECEDED BY A SALUTARY REPROOF OF SIN (1 Samuel 10:18, 1 Samuel 10:19).
1. Based upon the gracious help which their Divine Ruler had afforded them. He brought them out of Egypt, delivered them from the hand of Pharaoh and his hosts, and saved them from all who afterwards fought against them and oppressed them. Remembrance of the compassion, faithfulness, and aid of God, so great, so long continued, and so effectual, should lead men to cleave to him with all their heart (Joshua 23:11), even more than fear of the consequences of disobedience (1 Samuel 8:11). The goodness of God, as displayed in "his wonderful works to the children of men," is the mightiest incentive to repentance of sin and the practice of righteousness.
2. Consisting of a charge of flagrant disloyalty. "And ye have this day rejected your God," etc. Their conduct was unreasonable, inasmuch as no other could do for them what he had done; ungrateful, viewed in the light of the past; and wilful, because, in spite of expostulation, they had said, "Nay, but a king thou shalt set over us" (1 Samuel 10:19). It was, therefore, inexcusable, and deserving of severest reprobation. And it must be plainly set before them, that they might be convinced of their guilt, humble themselves before the Lord, and seek his pardon. "Therefore will the Lord wait, that he may be gracious unto you" (Isaiah 30:18). "The Lord will not forsake his people for his great name's sake" (1 Samuel 12:22).
3. Associated with instruction concerning the proper course they should pursue. "And now present yourselves before the Lord," etc; at his altar, where your relation to him may be set right, and his guidance may be afforded. Although sinful requests may be granted by God, yet the spirit in which they are made must be renounced. And the ready submission of the people to the direction of Samuel shows that his reproof was not without effect.
II. CONDUCTED UNDER THE SPECIAL DIRECTION OF GOD (1 Samuel 10:20-9).
1. He determined, by means of the sacred lot, who should be their king. As the result of the lot was regarded as a Divine decision, not only was Saul to be accredited by this act in the sight of the whole nation as the king appointed by the Lord, but he himself was also to be more fully assured of the certainty of his own election on the part of God" (Keil). "The lot is cast into the lap (bosom of a garment), but from Jehovah is all its decision" (judgment) (Joshua 7:19; 1 Samuel 14:37; Proverbs 16:33). "A lot is properly a casual event, purposely applied to the determination of some doubtful thing. As all contingencies are comprehended by a certain Divine knowledge, so they are governed by as certain and steady a providence. God's hand is as steady as his eye. Now God may be said to bring the greatest casualties under his providence upon a twofold account:—
(1) That he directs them to a certain end;
(2) oftentimes to very weighty and great ends" (South, 1.61).
2. He indicated, in answer to special inquiry, where he was to be found. Assured beforehand of what the result would be, and out of the same diffidence, modesty, and humility as he had previously exhibited (1 Samuel 9:21), Saul "preferred to be absent when the lots were cast." Hence inquiry was made (apparently by Urim and Thummim) concerning him (1 Samuel 22:10; 1 Samuel 23:2), and the response of the oracle was definite and conclusive. God mercifully adapts his modes of communication with men to their common modes of thought, their capacity and need; and those who humbly and sincerely seek his guidance are not long left in uncertainty. His communications to men, moreover, carry in themselves the evidence of their Divine origin to those who truly receive them, and are further verified by the events to which they lead (1 Samuel 10:23).
3. He presented him before them, through his recognised servant, as chosen by himself. "See ye him whom the Lord hath chosen, that there is none like him among all the people?" (1 Samuel 10:24). The conduct of Samuel herein was singularly generous and noble. He did not exhibit the slightest trace of jealousy or distrust of the king into whose hands his own power as civil magistrate was just about to be transferred. "No man ever resigned the first power in the state into other hands with so much courtesy, tenderness, dignity, and grace." Having ascertained the will of the Lord concerning his people, he aimed at nothing else but to carry it into effect.
III. CONFIRMED BY THE GENERAL APPROBATION OF THE PEOPLE (1 Samuel 10:23, 1 Samuel 10:24). Although the choice was of God, it was necessary that it should be recognised and accepted by them; and their approbation—
1. Accorded with the commendation of Samuel.
2. Was influenced by Saul's outward appearance: "higher than any of the people from his shoulders upward"—just such a man as they wished "to go out before them and fight their battles. "
3. And was expressed in the acclamation, "God save the king". The people had now the object of their desire; but the Divine providence which had guided Saul guided them to the result. Nations, as well as individuals, are subject to the direction and control of him "who stilleth the noise of the sea and the tumult of the people." "Every act of every man, however it may have been against God in intention, falls exactly into the even rhythm of God's world plan."
IV. FOLLOWED BY PERMANENT REGULATIONS FOR THE MONARCHY (1 Samuel 10:25). "The manner (mishpat) of the kingdom"—"the laws and rules by which the kingly government was to be managed" (Poole), and differs from "the manner (mishpat) of the king" (1 Samuel 8:11); being designed by the wisdom and forethought of Samuel to guard against the evils incident to royalty. "Thus under the Divine sanction, and amidst the despotism of the East, arose the earliest example of a constitutional monarchy" (Kitto). But there was no stipulation or compact between the people and the king. His rights and duties were prescribed by the will of God, whose servant he was. His power was restrained by the living voice of prophecy, and sometimes justly opposed by the people themselves (1 Samuel 14:45). "This much, however, is clear upon the whole, that the king of Israel was not an unlimited monarch, as the defenders of the Divine right of kings and of the passive obedience of subjects are wont to represent him" (Michaelis, 'Laws of Moses,' 1:286). The regulations for the monarchy were—
1. Founded upon the existing law of Moses (Deuteronomy 17:14-5), although, doubtless, not entirely confined to it. The king must not be ambitious, occupied in military preparations and aggressive wars, vying with heathen despots, relying on "an arm of flesh" rather than on God. He must not be given to sensual indulgence, forming a large harem and luxurious court; nor to the accumulation of wealth, taxing and oppressing the people for that purpose. But he must make himself familiar with "the law," and humbly obey it like his brethren (2 Kings 11:12). His work was not to make new laws, but to administer those which Jehovah had given, and "do all his pleasure." "Then must he constantly bear in mind that above him there abides another King—the Eternal; and that only in as far as he works together with God, and consequently with all spiritual truth, can any earthly monarch be a king after the heart of the King of kings" (Ewald). O that Saul had borne these things in mind!
2. Expounded in the hearing of the people.
3. Recorded and carefully preserved for future reference. "That the law of the king should not be a dead letter, that royal self-will should be kept within bounds, was to be the care, not of a representative popular assembly, but of prophecy, which stood as theocratic watchman by the side of royalty" (Oehler).—D.
1 Samuel 10:24. (MIZPAH)
God save the king.
For the first time in the history of Israel there now arose the cry of "Long live the king" (Vive le roi), which was to be so often repeated in subsequent ages (2 Samuel 16:16; 2 Kings 1:1, 2 Kings 1:1; 2 Kings 11:12). The nations of the earth have since undergone vast and varied changes. Great empires have arisen and disappeared. The theocratic kingdom of Israel, in its outward form, has long ago passed away; and the kingdom of Christ, in which its spiritual idea has been realised, has grown up amidst the kingdoms of the world. But the old acclamation is still often heard at the accession of a monarch, and in it Christians as well as others may and ought to join. The acclamation is expressive of—
I. CHEERFUL RECOGNITION OF HIS DIGNITY.
1. As appointed by Divine providence. The invisible and eternal Ruler of the universe is the Source of all law and order, and is everworking in the world for the purpose of bringing out of the evil and confusion that prevail a state of things in which "righteousness, peace, and joy" shall abound. And in connection with and subserviency to this design he has ordained civil government (Daniel 4:32; John 19:11). "The powers that be are ordained of God" (Romans 13:1), i.e. human government generally is appointed by him, although no judgment is expressed by the apostle concerning the Divine right of any one form of government or particular office beyond others. When a ruler is directly chosen by the people he is still a "minister of God."
2. As representing the supreme authority and power of "the Most High, who ruleth in the kingdom of men." There is in every government an element which is Divine; a reflection, however dim and distorted, of that Divine power which is above all. But that government is most Divine which is the fairest exhibition of wisdom and truth, righteousness and justice, mercy and loving kindness;" "for in these things I delight, saith the Lord" (Jeremiah 9:24). "By me (wisdom) kings reign and princes decree justice" (Proverbs 18:15). Reverence for God should be expressed in giving honour to those who, in their high office, represent God, and "to whom honour is due." "Fear God. Honour the king. Submit yourselves to every ordinance of men for the Lord's sake, whether it be to the king as supreme," etc. (1 Peter 2:13, 1 Peter 2:14)—supreme, i.e; not in all things, but in those over which he has legitimate authority. In a theocracy, where the laws of God were identical with those of the state, the sphere over which that authority extended was larger than that which properly belongs to any existing government.
3. As ministering to human good. Even the absolute rule of a Caesar or a Czar is unspeakably better than anarchy. "He is a minister of God to thee for good" (Romans 13:4). He exists for the good of the community; and although the good which he is able to effect and ought to aim at is necessarily limited, he "does not bear the sword in vain." He bears it for the protection of the good against the bad. And under his sway, when he uses his power aright, his subjects are able to "lead a peaceable and quiet life, in all godliness and gravity."
II. FERVENT DESIRE FOR HIS WELFARE. "May the king prosper" ('Targum').
1. The preservation of his life, which is of great importance to the well being of the nation, and is often exposed to imminent danger from the exalted position he occupies.
2. The possession of strength and wisdom, justice and the fear of God (2 Samuel 23:3). Adequate sympathy is not always felt with "kings and those who are in authority" in their arduous duties and extraordinary difficulties.
3. The prosperity of his reign. The desire thus felt should be expressed in prayer to the supreme Ruler and the Given of every good and perfect gift (1 Timothy 2:1, 1 Timothy 2:2). "We (Christians) do intercede for all our emperors without ceasing, that their lives may be prolonged, their government secured to them, their families preserved in safety, their armies brave, their senates faithful to them, the people virtuous, and the whole empire at peace, and for whatever, as man or Caesar, an emperor would wish" (Tertullian, 'Apology,' 1 Samuel 30:1.).
III. LOYAL DEVOTION TO HIS GOVERNMENT.
1. Personal obedience to its laws. "Put them in mind to be subject to principalities and powers, to obey magistrates" (Titus 3:1). "Ye must needs be subject." (Acts 4:19; Acts 5:29; Matthew 22:21.)
2. Strenuous opposition to its enemies.
3. Faithful endeavour to promote its efficiency and prosperity. This is plainly our duty as citizens; and whilst, under the protection afforded us, we also seek as Christians in various ways to extend the kingdom of Christ, we thereby make the work of good government easier, and secure the wisest and most just and honourable men for its accomplishment. So far from being contrary to each other, the Christian religion and civil government are mutually helpful, and each has its part under Divine providence, the .one more and the other less directly, in bringing about the time when "the people shall be all righteous."
"When all men's good (shall)
Be each man's rule, and universal peace
Lie likes shaft of light across the land,
And like a lane of beams athwart the sea,
Through all the circle of the Golden Year" (Tennyson).—D
1 Samuel 10:26, 1 Samuel 10:27. (MIZPAH and GIBEAH.)
Friends and opponents in godly enterprise.
It was a saying of Socrates that every man in this life has need of a faithful friend and a bitter enemy—the one to advise him, the other to make him look around him. This saying was more than fulfilled in Saul, who, on being chosen king, was followed by a band of faithful friends, and despised and opposed by "certain worthless men." The same thing often happens, under different circumstances, to other men, and especially to the servants of God when they enter upon some new enterprise which has for its aim the furtherance of his kingdom, and deeply affects men's interests and passions. In relation to such an enterprise we have here an illustration of—
I. THE DIVERSE DISPOSITIONS OF MEN, as—
1. Often existing when not suspected, and notwithstanding all that is done to harmonise them. When the people shouted, "Long live the king," the dissatisfaction that lurked in many breasts was little surmised. Samuel did all that lay in his power to bring about a complete union of the tribes; but his efforts did not altogether succeed. Reason and persuasion, though they ought to be employed to the utmost: frequently fail to conciliate men because of the different disposition of their hearts.
2. Commonly manifested by special events. The honour conferred upon the leader of a new movement, or the decisive action taken by him, serves to "reveal the thoughts of many hearts." A single circumstance sometimes, like a flash of lightning in the darkness, suddenly lays bare to the view what was previously hidden.
3. Clearly distinguished as belonging to one or other of two classes: "the host" (sons of strength, LXX.) "whose hearts God had touched," and "sons of worthlessness." "He that is not with me is against me" (Matthew 12:30). The demands of certain enterprises, like those of Christ himself, render neutrality impossible.
"Once to every man and nation comes the moment to decide,
In the strife of truth with falsehood, for the good or evil side;
Some great cause, God's new Messiah, offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right,
And the choice goes by forever 'twixt that darkness and that light" (Lowell).
II. THE INESTIMABLE WORTH OF FRIENDS. Their worth is always great; but it is especially so in a time of need, when new and responsible positions have to be occupied, arduous duties to be performed, numerous enemies to be encountered. Their counsel and support are indispensable; their very presence is a mighty encouragement. "Whom when Paul saw, he thanked God, and took courage" (Acts 28:15). Their worth depends upon—
1. Their hearty sympathy in spirit and aim. A merely formal adherence is of little value; and if there be an inward and ardent devotion, it is "from the Lord" (Psalms 110:3). And when God impels a man to useful service he does not leave him without those who sympathise with him.
2. Their perfect unanimity in arrangement and method.
3. Their practical cooperation in labour and conflict. They "went with him," formed his bodyguard, and stood ready to defend and help him. In this manner their sympathy proved itself to be genuine, and rendered most effectual service. Would that all who are favourable to noble enterprises, and all members of Christian Churches, rallied thus around their "leaders!" (Philippians 1:27).
III. THE PRUDENT TREATMENT OF OPPONENTS. "How shall this man save us?" "Shall Saul reign over us?" (1 Samuel 11:12). It is not improbable that they who thus spoke belonged to the princes of Judah and Ephraim, and were envious at his election. They were certainly unbelieving, neither recognising the hand of God therein, nor looking further than man for deliverance. They were contemptuous, deeming him unfit to rule over them. "This man." And they were disloyal and disobedient. The law said, "Thou shalt not revile the gods (= God, or the judges), nor curse the ruler of thy people" (Exodus 22:28); but they "despised him, and brought him no presents," like others, as an expression of their submission. They might, therefore, have been justly punished as traitors. Yet "he was as though he were deaf;" although he heard them, he did not retaliate, but went on his way in silence. This is often the best way of treating opponents, and it displays—
1. Great self control.
2. Much wisdom and foresight. To attempt at this time to punish these men might have produced civil war. It is sometimes necessary that gainsayers should be answered, but in most cases they do least mischief by being let alone, and are soonest silenced by silence.
3. Strong confidence in Divine help, and the success which it insures. In contending against those whom God calls to do his work men contend against him, and faith calmly leaves them in his hands, to be dealt with as he may think fit (Acts 5:39; Romans 12:19).
Conclusion.—
1. Expect to find opposition in the way of duty.
2. Let the forbearance of God toward his enemies teach you forbearance towards yours.
3. Be thankful for the sympathy and help of earthly friends, and still more for the sympathy and help of the Lord.—D.
HOMILIES BY D. FRASER
1 Samuel 10:26, 1 Samuel 10:27
Illusive Presages.
A mild, clear morning may be followed by a stormy day. A prince may begin to reign with gentleness who afterwards becomes proud, ruthless, impatient, even harsh and bloodthirsty. There are few instances of this in history so pathetic as the case of Saul, who began his reign with every indication of a magnanimous character, yet was soon deteriorated by the possession of power, and made himself and all around him most unhappy. In him we see how good impulses may be overcome by evil passion, and what fair promise may come to nought. In order to catch the lessons of warning and admonition which come from the tragic story of Saul, it is necessary to do full justice to the bright beginning of his career.
I. HIS RELIGIOUS SENSIBILITY. We know that his prophesying left little trace behind; but that Saul was quickly susceptible of religious impressions is plain enough, and this in his early days must have awakened fond hopes regarding him in the breasts of those who were zealous for the Lord of hosts.
II. HIS ATTRACTION FOR THE FERVENT SPIRITS OF THE NATION. We are told, with a sort of naivete, how his height impressed the people at large, and was pointed to even by Samuel. So the Greeks gloried in the huge Ajax, and in the towering form of Achilles. It is not said or implied, however, that Saul himself showed any pride in the admiration which his grand appearance won. The significant thing is, that he drew after him "a band of men whose hearts God had touched." They saw in his eye, or supposed they saw, the fire of a kindred enthusiasm. Here was one, they thought, worthy to be king of a holy nation. So they formed a bodyguard round him as the Lord's anointed. Their mistake is not at all an isolated one. Ardent young men often fail in discernment of character, and attach themselves to questionable leaders. Let no one count it enough that some good people think well of him, and assume his warmth of spirit as sufficient evidence of his being "born again." A man is what be is in the enduring habits and controlling principles of his character and life. Value the good opinion of the wise, if they have opportunity to see the unexcited tenor of your conduct; but do not count it a sure mark of grace that you have at some time felt a glow of religious ardour, and that others in the same mood have hailed you as brother, or even leader, in the Church of God. After all the attraction exerted by Saul over the fervent spirits of his time, he hardened his own heart, and the Lord departed from him.
III. HIS PATIENCE AND MAGNANIMITY. There were exceptions to the general approval with which Saul was raised to the throne. Some held aloof, and scoffed at the confidence which was placed so rashly in the tall Benjamite. They disliked him all the more that the devout rallied about him; for they themselves were "sons of Belial," men whose hearts the Lord had not touched. It was a serious risk for the young king to have a disloyal faction, treating his authority with open contempt. Yet Saul bore it quietly. He "held his peace." Nor was this a mere politic delay till he should be strong enough to crush the malcontents, for there is no mention of his ever having called these sons of Belial to account. Surely this was a fine point of character—to bear obstruction so patiently, and be content to earn public confidence by his kingly bearing and exploits. It was a virtue beyond the expectations, and even the wishes, of his people. Who that saw that young king could have imagined that he who was so patient would grow so restless as he did; and he who was so magnanimous would become almost insane with envy, and chase his own son-in-law among the hills of Judaea, thirsting for his blood? So hard is it for a man to be known! Virtue may leap to the front, and show itself on some auspicious day; but vice lurks in the rear, and may prove the stronger. When its day comes it will take the mastery, and then the fair promise of youth is succeeded by a wilful, selfish, ignoble manhood. You meet a man with bloated face and reckless bearing, a companion of fools, half a rogue and half a sot. Yet, could you have seen him twenty years ago, you would have looked on a healthy, happy, kindly boy, the hope of his father's house, the pride of his mother's heart. But there was a weak point in him, and strong drink found it out. So it has come to this degradation. Virtue is laughed at; self-respect is gone; the boy is sunk and lost in this gross and shameless man. Or you see one who is hard and mercenary, inexorable to those who fall into his power, indifferent to the works of genius and to the efforts of philanthropy, occupied always with his own moneyed interest. Yet, could you have seen him thirty years ago, you would have looked on a young man who loved art, or letters, or religion, and seemed likely to develop into a cultured and useful citizen. But in an evil hour the passion of worldly acquisition seized him; or, rather, that which had long been dormant and unperceived began to rule over him, as his opportunities for acquisition widened, and so his bright beginning has resulted in this sordid and ignoble character. Human deterioration, the disappointment of youthful presages of goodness—it is a painful subject, but one which moral teachers may not neglect. It is difficult to stop the evil process once it has begun; and the beginning may be so quiet, so little suspected! It is difficult to know one's self, or any one else, and to say whether it be only a good impulse one has in his youth, or a rooted principle. Some men certainly turn out much better than they promised, but some turn out much worse. Let us watch and pray.—F.