1 Samuel 8

VIII.

(1 Samuel 8:1) Israel desires an earthly King. The Elders bring the Bequest to Samuel. The Eternal sees fit to Grant their Request.

EXCURSUS D: ON THE ESTABLISHMENT OF THE MONARCHY IN ISRAEL (1 Samuel 8).

It is an error to see in the foundation of the Hebrew monarchy by Samuel in the person of King Saul merely a vain-glorious popular demand, merely a desire to emulate other nations in their pomp in circumstance of war, merely a wish to be free from the grave moral restraints of an austere Republican government, with an Invisible and Almighty Chief presiding over it.
Samuel, with all the passions of a father and prejudices of a Republican chieftain, at first resisted the popular request, but subsequently, influenced by nobler, more far-sighted considerations, yielded to it, and even furthered it with all his great power and the influence of his lofty character. The popular request — although many earthly feelings and passions influenced the people’s prayer to their prophet-judge for an earthly king — was really suggested by the Spirit of the Eternal who had chosen Israel. Such an undivided and firmly established human authority within the chosen people was now indispensable to their progress. Roughly speaking, Israel, since it left Egypt and the degrading slavery to the Pharaohs, had gone through four phases: the first, the severe education under Moses in the Desert; the second, the period of the conquest and the age immediately succeeding it, when the people worshipped the Eternal, who had done such great things for them, with a fervour of enthusiastic gratitude; the third, the so-called age of the Judges, a period when the memory of the God-Friend was growing fainter and fainter, when the wish to live the life He loved was gradually dying out of Israel. They were becoming like the peoples who lived around them, and were gradually falling into subjection to the more warlike and stronger of their idol-worshipping neighbours. From this impending decay and ruin they were rescued by the splendid patriotism and the fervent religious zeal of Samuel, under whose wise rule Israel as a nation once more returned to the pure holy worship of the Eternal; this was the fourth phase of the national life. But in order to weld the once more faithful yet divided and ill-organised tribes into one great nation, the establishment of an earthly monarchy was indispensable. It was, indeed, no new thought; the great Hebrew lawgiver, who drew his wisdom direct from communing with the Most High, had spoken of it as of something which would in the coming ages be absolutely necessary for the progress and development of the nation. And now the time was ripe for it, and the same Being who watched over Israel with a Father’s intense love put into the hearts of the elders of the people the desire for a king, and into their mouths the words with which they approached with their request His prophet and servant, Samuel the judge and seer.

We have seen how quickly that true patriot stamped down his first repugnance to a change which would alter the whole constitution of the people for whom he had done and suffered such great things, which would virtually set him aside as ruler and judge, and for ever destroy the natural hopes he had entertained of transmitting his nobly earned honours and power to his own house.
The seer laid the matter in prayer before his Master, and from Him received direct instructions how he should proceed. What entire trust must the Eternal have placed in this great prophet-judge to confide to him tie momentous task of establishing a permanent monarchy in Israel, knowing that the first step in the establishment of such a monarchy must be Samuel’s own voluntary abdication of rank and power! But the Master knew His servant.

The old man quietly accepted what must have been to him a painful, saddening mission. Acting under the Divine direction, he set out before the chiefs of the tribes a picture of the new burdens and duties which the sovereignty, if established, would require them to take upon themselves. As soon as he had received their solemn acceptance of these new and altered conditions — in other words, as soon as he had received from the elders of the people an expression of their general willingness to exchange their old republican freedom for the comparative servitude which subjects of a powerful sovereign, especially in the East, must endure — he proceeded with all solemnity to the choice of a king for Israel. It has been well pointed out by Dean Payne Smith that the last three Chapter s of the Book of Judges, immediately preceding in the Hebrew the Books of Samuel (the insertion of the Book of Ruth in this place being a modern attempt at chronological arrangement), seems intended to point out the grave necessity of a king for the well-being of the Hebrew commonwealth. They relate the history of a fearful crime, punished with equally fearful cruelty, and, as the Dean observes, what makes it more remarkable is that it took place in the days of Phinehas, the grandson of Aaron. (See the chronological statement, Juízes 20:28, which shows that these awful scenes of national sin and vengeance probably took place within twenty years of the death of Joshua, that is, at a time when the public morality still stood high, and the religion of the Eternal still had a mighty influence over the people.) In the period of the later judges disorders were far more common in Israel than even in the days of Phinehas.

The lofty ideal which the teaching of Moses proposed to Israel and which, during its long chequered story, raised it high above all the other nations of the world, was that Israel should consider itself the peculiar kingdom of the Eternal King. And at first under men like Moses and Joshua, no earthly representative of the heavenly Sovereign was necessary. The people lived and worked as ever in the presence of the Most High; but in the very next generation, as we have seen, the invisible Sovereign began to be forgotten, and to each succeeding age the glorious Presence was still less of a reality. The people in the days of Samuel, led by the Spirit of God, demanded that to the theocracy the monarchy should be added, not in any way to subvert it, but, as Ewald happily phrases it, to share its task, and to supply the want which it could not satisfy. The earthly king was to be the chosen of the Eternal, the anointed of the invisible Friend. He was to be the visible image on earth, the vice-gerent of the invisible King of Israel, reigning in heaven. He was to be no absolute sovereign, reigning for his own pleasure and according to the dictates of his own will, like other monarchs of the world, but was to enter into the mind and spirit of the Eternal King, of whom he was the visible representative on earth. “We know with sufficient certainty that every king of Israel, immediately upon his accession, was pledged to the existing fundamental laws of the kingdom; in token of which he was required, when the crown was placed on his head to lay above it a written copy of the Law, and with these sacred emblems to show himself to the people before he could be anointed.”

Nor were these noble hopes and lofty aspirations entirely disappointed. It is true that none of the anointed kings of Israel fulfilled the grand ideal of the people, yet there sat on that strange throne, hallowed by such awful memories of Divine glory, “men” — to quote the great historian Ewald’s words — “in whom many forms of royal and manly excellence were exemplified, and whose like would be vainly sought among other nations in those early times. Here only in all antiquity was the true ideal of monarchy persistently aimed at.” Indeed, all history might be searched in vain for sovereigns uniting so many splendid qualities as did David and Solomon, Jehoshaphat and Hezekiah.
Nor, again, was the change to human kings reigning as vice-gerents of the Eternal King, politically speaking, a disappointment. From the hour when the patriot-statesman Samuel poured the anointing oil on the head of the young king Saul, the nation gradually rose in importance.
In, comparatively speaking, a very few years from the time when it had to fight with doubtful success for very existence with those warlike Phœnician peoples who dwelt, “a long thin line,” along the sea-washed coasts of Syria and Canaan, Israel, under the iron sceptre of David, and the golden sceptre of Solomon, rose to the position of one of the foremost nations of the East. It shared with Assyria and Egypt the chief place among Oriental nations; indeed, for a time, under the wise and splendid rule of David and his son Solomon, it even overshadowed those two historic powers. Though Israel declined from its great power and influence with strange, sad rapidity, it lasted sufficiently long to stamp its influence for ever on well-nigh all future religious worship, true and false, on the art and literature of the future leading peoples in the far Western, as well as in Eastern lands.