1 Samuel 8:10-22

Permitted, not approved.

The facts are—

1 . Samuel points out to the people that their desired king will aggrandise himself at their expense, and that, once entering on their course, there will be no deliverance.

2 . The people, nevertheless, decide to have a king, and assign the motive of their preference.

3 . Samuel, on laying the matter before God, receives a command to make them a king. The question at issue was not whether this or that form of government was intrinsically best, nor whether at some time in the near future God might or might not cause judgeship gradually to develop into kingship; but whether, at this juncture, it was God's will to introduce a monarchy. The references in Deuteronomy 17:14-20 were probably a forecast of the events now brought to pass. At all events, God's time for monarchy in Israel was not yet come; the people's had come. The historian sets forth the bearings and result of the controversy. The instance is unique, but the principle involved is of frequent exemplification in human affairs.

I. THERE ARE SPHERES OF ACTION IN WHICH GOD ALLOWS MEN TO TAKE THEIR CHOICE OF THE METHODS BY WHICH HIS PURPOSES ARE TO BE WROUGHT OUT . Israel was a nation working out a spiritual issue. The day must come when in the " seed of Abraham " all nations shall be blessed Thus far, politically, this issue was being reached by a peculiar arrangement with as much success as the perverse spirit of the people would allow to any system. When "Samuel told all the words of the Lord unto the people that asked of him a king" ( Deuteronomy 17:10 ), it was understood that, though they were not at liberty to set aside recognition of Jehovah, the institutions of worship, and the moral law, they were free, if they so willed, to adopt political methods of their own. They would not cease to be Messianic in purpose, but they would work toward the goal by a new method unusually characterised by human frailty. There is a marked distinction in the accomplishment of Divine purposes through irrational and rational agents. The one is a channel of necessity; the other the free organ of controllable actions. Every stone falls because it must; every will acts because it wills. The marvel and mystery is that the eternal Will should in the end get its own through, or in spite of, the free action of other wills. Yet so it is. Likewise there are differences in the ruling of rational creatures. In one sense every free being can, and is left to, take what course he pleases. He may sin or not sin; he may love God or not; and this, too, while the obligation is most binding. But, nevertheless, God enforces some things and in others allows option. It is essential that God be loved; that Christ be the Medium through which saving mercy comes to all, infant and adult; that repentance and faith be exercised by all who bear the gospel call; and that certain duties to man be discharged. These are conditions of safety, purity, and bliss. But it is not essential to the same degree and in the same sense that men should pursue their calling in one way only. There is an option left as to how men shall obtain and use their knowledge; what methods shall be followed in pursuit of life's calling; what means taken to promote spiritual culture and material advantage; what social and national arrangements may best subserve the common good. Having laid down the broad lines of faith in Christ and righteousness of principle in all things, God seems to have left a margin for the exercise of our discretion. It is as though the Eternal would thus mark his estimate of the great prerogative of freedom. He educates the individual and the race by the accumulation of varied experiences, the outgrowth of freedom.

II. Any CHOICE OF MEN , AS TO METHODS of pursuing their course, is ATTENDED WITH INCONVENIENCE IN SO FAR AS IT DEVIATES FROM THAT WHICH GOD CLEARLY APPROVES . Samuel declares to the people that the choice of a monarchy would impose on them inconvenient burdens, and rob them of much of the happiness they enjoyed under the form of government already approved of God ( Deuteronomy 17:11-18 ). Personal pomp and splendour would mean taxation and regal aggrandisement. The sense, therefore, of this warning is that Israel might yet be God's chosen people, subject to Mosaic law, guided in great affairs by prophets, and working to a Messianic goal; but the form of government chosen by man would be more costly and hindering than that at present approved by God. The teaching is true generally. There are clear lines of conduct laid down by Providence indicative of the way in which God would have us fulfil our purpose in the world. The man of business will not realise the end in view in so far as his methods are precisely contrary to the teachings of Providence. Statesmen may take a course of their own, heedless of what God prefers; their troubles will be proportionate. It is God's method of developing the full manhood of Christian life that, while walking humbly with him in private, we do not "forsake the assembling of ourselves together." Men who chose a different course may do so, but must bear the consequences of a dwarfed Christianity.

III. NOTWITHSTANDING A CLEAR STATEMENT OF THE PERILS OF DEVIATING FROM GOD 'S METHODS , MEN , UNDER THE INFLUENCE OF A MASTERFUL PASSION , WILL SOMETIMES TAKE THEIR OWN COURSE . In vain did Samuel warn the people of the disapproval of God, and the costs of their desired monarchy; they refused to obey his voice, and said, "Nay; but we will have a king to reign over us" ( Deuteronomy 17:19 ). It was not whether God approved or not; it was not a question of promoting righteousness; it was not a desire to see the Messianic purposes more speedily realised; but a longing to be like other nations, and consequently a desire to be less in direct connection with God as Ruler. The strength of this passion is obvious; for it disregards personal loss, the prophet's aversion, and the declared disapproval of God.

1 . The overpowering influence of a passion may be felt by the individual Christian. It is possible for Christian men, when piety is at low ebb, to hanker after the mode of life pursued by the Christless. The prayer of Christ that his people may "not be of the world" is sometimes either forgotten or freely interpreted. "Come out from among them, and be ye separate" may be admitted as a general duty, while its execution is sadly deficient. It is only when the soul has, in unguarded hours, come under the spell of the world passion that the clear lessons of Scripture and of experience are set aside for the paltry gratification of being like other men.

2 . The same passion may lay hold of the Church. History shows that the Church has not been free from the spell which once laid hold of Israel. The simplicity of Christ has sometimes perished in the attempt to reproduce in the Church the formalities and pomp of the Philistines. "How far the Church can safely conform to the world" is a dangerous question, and should be substituted by "How may the Church best fashion the world to its own pure and lofty standard?"

IV. MEN DEGRADE THEMSELVES in so far as the METHODS THEY ADOPT DO NOT HARMONISE WITH THE SUPREME OBJECT FOR WHICH THEY LIVE . The ordinary reader feels that Israel was self-degraded in preferring to live like heathen nations when another course was open. The ends of Israel's existence were highly moral; the mere love of pomp and splendour had no congruity with this end. What had grand military and regal parade to do with the righteousness which alone exalts a nation, and which was the peculiar qualification for advancing Messianic issues? It would not save them from the disasters consequent on loss of righteousness—rather it would aggravate them ( Deuteronomy 17:18 ); nor would it make the practice of righteousness more easy. There is an intellectual and moral debasement in choice of means for an end not congruous with it, and in face of warning. The individual Christian and the Church profess to live for spiritual purposes. They degenerate when, from sheer self-will and hankering after the outwardly sensational, they seek to promote private or public ends pertaining to their Christian calling by anything not spiritual in character and tendency.

V. The CHOICE OF METHODS NOT APPROVED BY GOD IS NO BAR TO THE FINAL REALISATION OF THE DIVINE PURPOSE . As when men from discontent with God's provision sought flesh, he sent them quails in abundance, so now he allows their freedom and gives a king. The quails and manna were only means of subsistence. "The life was more than meat." So the government by judges or kings was only method of training the people for their ultimate purpose in life. Men might sicken and die with excess of flesh, but the nation would live on. Trouble and sorrow might arise from a change of form of government, and the people might morally sink in the choice, yet God would overrule all and effect his purpose. The Church may suffer much from her perverseness, and comparatively tedious advance will be made in the world; yet Christ will at last subdue all to himself, albeit his foolish people have to learn many a bitter lesson. Likewise personally the image of Christ will some day be more perfect in the soul, though late in life, and after many a sorrow induced by our own self-will in deviating from his methods of perfecting character.

HOMILIES BY B DALE

1 Samuel 8:1-3 . (BEERSHEBA.)

Ignoble sons of an honoured father.

Nearly all that is known of Samuel's household is here stated. He had at least two sons, Joel (Jehovah is God) and Abiah (my father is Jah), whose names were indicative of the devout spirit in which they were given ( 1 Chronicles 6:28 : "And the sons of Samuel, the firstborn, and the second Abiah;" 1 Chronicles 6:33 : "Heman a singer, the son of Joel;" 1 Samuel 15:17 ; 1 Samuel 25:5 : "Heman, the king's seer"). During the period of his judgeship they grew to maturity, and toward its close he made them judges over Israel, and sent them to administer justice in Beersheba, in the southern limit of the land. His influence as judge as well as prophet extended "from Dan even to Beersheba" ( 1 Samuel 3:20 ), and with advancing age he needed assistance in his labours. "It may be doubted whether Samuel acted wisely in making this appointment, especially if, as seems to have been understood, the nomination in his lifetime of his sons to fulfil the functions he had hitherto discharged alone was an intimation that he meant them to be regarded as his successors in such government as he exercised. Nothing of this kind had been done before. And thus, almost unconsciously, perhaps, he was led to give a kind of sanction to the hereditary principle of government which was soon to be turned against himself" (Kitto). He acted according to his judgment of what was best, and doubtless with disinterestedness. There is no reason to suppose that he failed to train his sons in the right way, or that he was aware of their conduct at Beersheba "and restrained them not." He is not, therefore, to be blamed. No man is infallible. The plans of the wisest men are often marred by the misconduct of others. And this appointment was, in its result, disastrous.

I. THEIR ADVANTAGES WERE GREAT . They were sons of one of the most faithful and eminent servants of God, had the benefit of his instruction and example in private and public, studied perhaps in a school of the prophets, were well acquainted with the law, held in honour for their father's sake, placed in responsible positions. All these things, we might have expected, would have made them circumspect, just, and devout; and they should have done so. How, then, can we account for their defection?

1 . Goodness is not hereditary. "The sinner begets a sinner, but a saint doth not beget a saint" (M. Henry). Hereditary relationship exerts a powerful influence on the mind and disposition, but nothing but Divine grace can change the heart.

"Rarely into the branches of the tree

Doth human worth mount up: and so ordains

He who bestows it, that as his free gift

It may be called" (Dante, 'Purg.' 7.).

2. Education is not omnipotent. When children of a good man turn out badly, it may generally be traced to some defect of training, through attention to other duties, absence from home, inconsistency at home, unwise methods, excessive strictness, unjust partiality, undue indulgence, maternal carelessness, intimate association with evil companions (in some cases unknown and unpreventable). We do not know enough of Samuel's household to say that it was wholly free from such influences. But the most perfect education is limited in its power over character.

3 . Power is a perilous trust. It presents temptations which are sometimes too strong for men who under other circumstances might not have fallen. It is a severe test, and a sure revealer, of character ( Luke 12:45 ). Power shows the man.

4 . Each man is responsible for his own conduct. He is endowed with the power of choosing or refusing good and evil, and no external circumstances can fully account for the choice he makes. "Every man shall bear his own burden" ( Galatians 6:5 ). "As the soul of the father, so also the soul of the son," etc. ( Ezekiel 18:4 ).

II. THEIR CONDUCT WAS BASE . "His sons walked not in his ways" of truth, integrity, self-denial, and true godliness; but "turned aside" from them to—

1 . Covetousness, or the undue love of earthly possessions. "The love of money is a root of all kinds of evil" ( 1 Timothy 6:17-19 ). "Covetousness is idolatry" ( Luke 12:15 ; Colossians 3:5 ). "It is the idolatry of the heart, where, as in a temple, a miserable wretch excludes God, sets up gold instead of him, and places that confidence in it which belongs to the great Supreme alone." It was one of the necessary qualifications of judges that they should be "men of truth, hating covetousness" ( Exodus 18:21 ). Nothing is more corrupting than "the narrowing lust of gold."

2 . Bribery ( Exodus 23:6 , Exodus 23:8 ; Deuteronomy 16:18 , Deuteronomy 16:19 ).

3 . Perversion of justice ( Proverbs 17:15 ).

4 . Their conduct in all these things was so persistent and flagrant that it was known to "all the elders of Israel." They openly abused their power for selfish ends, trampled on the law which they were appointed to "magnify and make honourable," and wrought against the purpose which Samuel spent his life in effecting.

III. THEM INFLUENCE WAS PERNICIOUS . Not only did they bring misery upon themselves, and occasion bitter sorrow to their aged father; but they also—

1 . Inflicted grievous injury on those with reference to whom they "took bribes and perverted judgment."

2 . Set a bad example to all men ( Psalms 12:8 ).

3 . Brought their high office into contempt.

4 . Contributed directly to a national revolution. How true it is that "one sinner destroyeth much good!"—D.

1 Samuel 8:4-22 . (RAMAH.)

Israel's desire for a king.

"The old order changeth, giving place to new

And God fulfils himself in many ways,

Lest one good custom should corrupt the world" (Tennyson).

Introductory.—The desire of Israel for a king, as expressed by their elders to Samuel,was a turning point in their history.

1 . This desire was not new. It existed long before ( 8:22 ; 9:9 ). But new circumstances had arisen,—the greater order and unity resulting from the labours of Samuel, the misconduct of his sons, the threatening attitude of surrounding nations,—causing it to become stronger and more general, and to issue in a definite and fixed determination. The elders simply gave expression to what the heart of the people was set upon.

2 . The object of their desire was not essentially wrong. It had been foretold that kings should arise in Israel ( Genesis 17:6 , Genesis 17:16 ; Genesis 35:11 ; Numbers 24:17 ). Provision had been made in the law of Moses for the choice of a king, and directions given concerning the manner in which he should govern ( Deuteronomy 17:15-20 ); and, more recently, intimations had been afforded that the time for his election was at hand ( 1 Samuel 2:10 , 1 Samuel 2:35 ). His appointment was only in apparent contradiction to the fundamental principle of the theocracy, that "God was their King," for it was not intended to supersede the Divine authority; he was to be the viceroy or deputy of Jehovah, as the judges had been; and he might be better adapted than they to the present condition of the people. Nevertheless, the transition was in one aspect from a higher to a lower order of things, from a direct to a mediate theocracy; it tended to set the invisible Ruler in the background, and it was fraught with imminent peril.

3 . The sinfulness of their desire consisted in the sort of king they sought and the spirit they manifested; whereby they, in effect, rejected the Lord as their King. "If they had simply desired a king to be given them according to the law of God ( Deuteronomy 17:15 ), that should govern them in equity, and such an one as feared God, they then had not offended; but now they do ask a king of a preposterous desire only that they might be like unto other nations; yet God, having purposed to erect among his people a kingly throne, and to raise unto them a king of whose seed Messiah should come, took this occasion to accomplish his purpose, so turning their evil and inordinate desire unto a good end, as God can convert the evil thoughts and actions of men to serve for his own glory" (Willet).

4 . Their desire was fulfilled, and the transition peaceably effected through the agency of Samuel, who yielded to their request because he perceived the good which was hidden therein, and that in the providence of God the time was come for a king to be appointed ( 1 Samuel 9:16 ). "Israel was in the position of a boat which has been borne down in a swift stream into the very suction of the rapids. The best would be that she should put back; but if it be too late for this, then the best is that there should be in her a strong arm and a steady eye to keep her head straight. And thus it was with Israel. She plunged down the fall madly, rashly, wickedly, but under Samuel's control steadily" (Robertson). "He had to guide the difficult transition of Israel's political organisation from a Divinely ruled republic into a regularly constituted monarchy." "To mediate between the old and the new was, indeed, the peculiar position of Samuel. He was at once the last of the judges, and the inaugurator of the first of the kings. Take the whole of the narrative together—take the story first of his opposition, and then of his acquiescence, in the establishment of the monarchy. Both together bring us to a just impression of the double aspect in which he appears; of the two-sided sympathy which enabled him to unite together the passing and the coming epoch" (Stanley). His calmness, moderation, breadth of view, practical adaptation, and lofty devotion to God and his people were herein exhibited in an eminent degree. "Samuel is one of the few great men in history who, in critical times, by sheer force of character and invincible energy terminate the previous form of a great existing system—at first against their own will, but afterwards, when convinced of the necessity, with all the force and eagerness of their nature; and who then initiate a better form with the happiest results, though amidst much personal suffering and persecution" (Ewald, 'History ').—D.

1 Samuel 8:4-22 . (RAMAH)

The popular desire for a king.

"Make us a king to judge us like all the nations ( 1 Samuel 8:5 ). This narrative teaches us—

I. THAT THE POPULAR DESIRE , ALTHOUGH IT MAY BE PLAUSIBLE , IS OFTEN REPREHENSIBLE ( 1 Samuel 8:4 , 1 Samuel 8:5 ).

1 . Its alleged grounds were insufficient.

2 . Its real grounds were blameworthy.

(a) that he might judge them without interruption, by the law of hereditary descent; but also

(b) that "he might go out before them and fight their battles" ( 1 Samuel 8:20 ); and, still further

(c), that he might hold a splendid court, and gratify their ambition and lust of shining or making a boastful display. They wished to be thought in no respect inferior to the surrounding nations. It was a result to which prosperity too often leads. The worldliness from which the misconduct of Samuel's sons proceeded was but a symptom of a widespread evil. "The secret spring of their rebellion was the ambition of their leaders, who could live no longer without the splendour of a regal court and household. 'Give me' (say they, as the prophet Hosea makes them speak, 1 Samuel 13:10 ) 'a king and princes,' where every one of them might shine a distinguished officer of state. They could get nothing, when their affairs led them to their judge's poor residence in the schools of the prophets, but the gift of the Holy Ghost ( 1 Samuel 10:10 ; 1 Samuel 19:1-24 .), which a courtier, I suppose, would not prize even at the rate of Simon Magus, or think it worth the bribing for a piece of money. This it was, and only this, that made their demand criminal" (Warburton, 'Div. Leg.,' Book V.). How often has their sin been repeated in the history of nations! "All the tragical wars of the Greeks or barbarians, whether civil or foreign, have flowed from one fountain—from the desire either of riches, or of glory, or of pleasure; for in pursuit of these things the human race brings on its own destruction".

II. THAT THE POPULAR DESIRE IS NOT UNFREQUENTLY AN OCCASION OF GREAT TROUBLE TO A GODLY MAN ( 1 Samuel 8:6-9 ). "The thing was evil in the eyes of Samuel." He saw that it was wrong, felt disappointed and grieved, and was at first altogether opposed to it, and disinclined to listen to those by whom it was expressed, "because," says Josephus, "of his inborn sense of justice, because of his hatred of kings, as so far inferior to the aristocratic form of government which conferred a godlike character on those who lived under it." "For kings are many, and the good are few" (Dante).

1 . As a good man has no greater joy than to see the people seeking what is right and good, so he has no greater sorrow than to see them "going after vain things which cannot profit nor deliver; for they are vain" ( 1 Samuel 12:21 ). Abraham ( Genesis 18:23 ), Moses ( Exodus 32:18 , Exodus 32:31 ), Elijah ( 1 Kings 19:10 ). The Psalmist ( Psalms 119:158 ), Jeremiah ( Jeremiah 9:1 ), Paul at Athens ( Acts 17:16 ).

2 . The grief he feels is of the noblest kind.

3 . His resource in trouble is prayer to God. "And Samuel prayed to the Lord" (verse 6); probably all night, as on a subsequent occasion ( 1 Samuel 15:11 ). Such had been the resource of his devout mother in her distress. Nor is there any other so effectual ( Psalms 55:22 ; Philippians 4:6 ).

4 . In communion with God he finds abundant consolation and help. God takes upon himself the burden of his servant who has laboured and suffered for his sake ( Psalms 69:7 ). "They have not rejected thee, but they have rejected me." He assures him that it is "no strange thing that has happened unto him." "According to all the works which they have done," etc. (verse 8). He removes his perplexity, tells him what to do, and gives him strength to do it. "Hearken unto their voice," etc. (verse 9). All questionings cease when the Divine voice speaks, and, with the morning light, Samuel goes forth humbly, fearlessly, and cheerfully to deliver his message to the elders.

III. THAT THE POPULAR DESIRE , WHEN IT IS WRONG , SHOULD BE REBUKED , AND ITS EVIL EFFECTS DECLARED (verses 10-18). It may not be allowed to pursue its course without warning on the part of those who feel that it is wrong, and to whom a Divine message comes.

1 . This message consists of—

(a) Its ruling motive—personal aggrandisement and indulgence. "He will take for himself, his chariots, his horses, etc; whilst for your welfare he will care nothing.

(b) Its arbitrary and oppressive character. "He will take your sons" to be his personal attendants (verse 11) for military and agricultural service (verse 12), your daughters for domestic service (verse 13), your land to give to his attendants (verse 14), a tenth of your corn and wine to reward his officers (imposing heavy taxation—verse 15), your servants and cattle "to put them to his work" (verse 16), and a tenth of your sheep; "a great retinue, a great table, a standing army, great favourites, great revenues" (M. Henry); and you yourselves will lose your political and social liberty, and become his slaves (verse 17).

(c) Its helpless and hopeless misery (verse 18)—brought upon.yourselves, causing you to cry out to God for help, "and the Lord will not hear you in that day." "The yoke once assumed you must bear forever" ( 1 Kings 12:4 ).

2 . The message must be declared faithfully and fully, whether men will bear or forbear. "And Samuel told all the words of the Lord to the people" (verse 10).

3 . The purpose of such declaration being to lead them to consideration and repentance, and, if they still persist, to throw the responsibility for the result upon themselves alone. The watchman who warns the wicked, even if they turn not from their way, "hath delivered his soul" ( Ezekiel 33:9 ); and the faithful minister is "unto God a sweet savour of Christ, in them that are saved, and in them that perish" ( 2 Corinthians 2:15 ).

IV. THAT THE POPULAR DESIRE IS SOMETIMES EFFECTUALLY CORRECTED BY BEING GRATIFIED (verses 19-22).

1 . In spite of every admonition, men can and do persist in their sinful desire. "Nay; but we will have a king over us." Their self-will appears more plainly than before. Expostulation only makes it stronger. They will have their way. And God, who coerces not whom he has endowed with moral freedom, permits them to do so.

2 . By their persistency they even obtain of him the fulfilment of their request. "Make them a king," is his final response to Samuel, who "rehearsed the words in his ears," and now dismisses them "every man unto his city," to await the speedy accomplishment of their desire. The evil which would have resulted from its refusal is thus averted. The principle of the theocracy is preserved. Jehovah continues to rule over Israel; and they recognise his authority in so far, at least, as to leave the selection and appointment of a king in his hands. His sovereign will encircles and controls their purposes. But he does not, by granting their request, sanction their sin. On the contrary—

3 . In its fulfilment he inflicts upon them a just chastisement, and teaches them, by the experience of its legitimate results, the folly of their devices. Their first king is a man after their own heart, reflects their sin, and brings overwhelming calamity on himself and them. "I gave thee a king in mine anger" ( Hosea 13:11 ; Psalms 106:15 ). "God, when he is asked for aught amiss, showeth displeasure when he giveth, hath mercy when he giveth not. The devil was heard in asking to enter the swine, the apostle was not heard when he prayed that the messenger of Satan might depart from him."

4 . He prepares them thereby to receive as their ruler" a man after his own heart" ( 1 Samuel 13:14 ), who shall conduct them to power and honour, and foreshadow him who is higher than the kings of the earth. How wonderfully are the Divine purposes fulfilled in and through the errors and sins of men! "In a very remarkable sense the vox populi was the vox Dei , even when the two voices seemed most utterly out of harmony ....The Jews were asking for heavy punishment, without which the evil which was in them could not have been brought to light or cured. But they were asking also for something besides punishment, for that in which lay the seeds of a higher blessing. Beneath this dark counterfeit image was hidden the image of a true King reigning in righteousness; the assertor of truth, order, unity in the land; the Helper of the poor, who would not judge after the sight of his eyes, nor reprove after the hearing of his ears; but would smite the earth with the rod of his mouth, and with the breath of his lips would slay the wicked" (Maurice).—D.