1 Samuel 9:11-17

Man's accidents God's ordinations.

The facts are—

1 . On entering the city Saul inquires for the seer, and is informed that he is present for a special religious service.

2 . Following the directions given, he meets Samuel ascending to the high place.

3 . Samuel is already instructed by God to expect during the day the man whom he is to anoint as king.

4 . On seeing Saul, an intimation is given from God that he is the chosen man. In some respects this narrative of events resembles what is occurring every day in every land, for we have here a set of independent actions converging on a common result. No single meeting of men occurs in society without a variety of acts and movements having directly or indirectly preceded it as links in the chain of causation. But the speciality in this instance is the information that the meeting of Saul and Samuel was preordained of God. Hence the incident is an illustration of the double side of what to men may appear to be only ordinary human occurrences. An uninformed person would have said that it was accidental that the asses went astray, and that maidens directed Saul to their city, where Samuel happened to be. To Saul it so appeared; but, guided by the inspired narrative, we know that the "accident" was "foreordained" without destroying its really accidental character. We may notice what light the record before us throws on the general question of special providences.

I. We SEE HERE THE FREE ACTION OF MANY INDEPENDENT WILLS . In so far as asses exercise will, those were free in straying from home on that day. The action of Kish in selecting Saul rather than any one else to seek them was quite his own. The readiness of Saul to obey his father and not find a substitute in the toil was unconstrained. The mental and emotional antecedents of the citizens prompting their will to arrange for Samuel to visit their city were natural, and operated on wills perfectly independent. The suggestion of the servant that Saul should not return, but go to this very city, arose spontaneously; and Saul's concern for his father was relieved by considerations which he freely yielded to. The action of Samuel, amidst his many public engagements, was free in deciding to offer sacrifice, and, so far as we can see, not exclusively connected with an expectation of meeting the coming king in that particular place. In addition to all these free and independent acts, there were events which tended to turn the free acts in the one direction. Lack of pasture in certain places may have influenced the asses to take the course they did. The distance to be traversed was just such as to bring Saul to the vicinity of Samuel where persons were at hand to answer his questions. The difficulty of approaching the prophet with a proper token of respect was overcome by the casual possession of a small coin. This analysis of fact accords with what may be affirmed of thousands of incidents every day. Independent lines of force converge on one point and issue in an historical resultant. In no case recorded in Scripture does any supreme power take away freedom of action.

II. The FREE ACTION OF MANY IS ATTENDED BY THE UNRECOGNISED ACTION OF GOD . In the instance before us this is obvious, for it was ordained that Samuel should meet with Saul on that very day, though they were so far apart ( 1 Samuel 9:15 , 1 Samuel 9:16 ). Whether it was "chance" that took Saul to that city or some influence exerted on him is easily answered by the fact that it was God's purpose for Samuel to see and anoint him. God's foreordination does not wait on "chance." The same reasoning would show that even the course taken by the asses, though free, was not without God's action. The inspiration of Samuel's conduct is a primary fact of the prophetic office. It is possible to start difficulties in relation to this subject; but they are difficulties of ignorance, not of knowledge, and therefore lose much of their force. We do not even know what the free act of will is, though we know the fact. We know that our actions are free, and yet that we are influenced by others. The point of junction between the external influence and the free act of our will has never been detected; therefore, any difficulties which men raise against these narratives in the Bible lie equally against all interaction of free natures. The Scripture doctrine is that God does act on mar, without destroying his freedom. God is not a latent energy. He assures us that he is a real Power, working in some "mightily to will and to do," and striving with others. The highest government is only possible on this supposition. The possibility of what are called special providences resolves itself into the free action of a supreme Spirit or, created spirits, so as to secure their free and independent action, and at the same time cause that action to converge on given points. We even can do that in some degree with children and feebler natures. Why do men wish to banish the eternal energy from all participation in human affairs? Do not these events with their issue stand out as a microcosm of the great converging lines which in the far distant future are to issue in one glorious resultant—the realisation of a holy will through the free and independent action of created wills?

III. The RECOGNITION OF GOD 'S ACTION COMES OUT IN THE RESULT . The Divine action is silent, unobserved, often unknown while in process. Samuel saw it as a reality when Saul stood before him. The story of the asses and of the search then had another meaning. Men see not one half of the realities of life. The true, real world is the unseen. The great transactions are wrought in the inner man. We are often led by a hand we do not see, and drawn on by a sweet influence we cannot define. Only the more spiritual, saintly souls discern God. But as Samuel saw what God had been doing, so we at last come to see what God hath wrought. That will be a wondrous recognition of the all-working Spirit when a vast redeemed race shall, in review of life's chequered course, sing the new song, and exclaim with deep significance, "Not unto us, O Lord, not unto us, but unto thy name give glory."

IV. The DIVINE REASON FOR THE EXERCISE OF THIS SILENT POWER . The compassion of God for his wayward people ( 1 Samuel 9:16 ) was the spring of the particular direction he gave on this day to the course of Saul and Samuel. Every small series of events affecting individuals and families is, so far as relates to the action of God in them, governed by some Divine reason. Though trouble be brought on, the reason is still one of mercy. The retributions of Providence are in mercy to the universe he governs. And it may certainly be said of the sum total of events, that when the great result shall be attained, it will be known then, if not before, that all was the expression of a compassion which sought to save the erring world from its own miseries.

General lessons : —

1 . The perfect government of God is secured by his mastery of every detail in the action and willing of his creatures.

2 . There is consolation for his people in the fact that he directeth the spirit of man, and can subdue all things to himself.

3 . It is blessed to go forth daily with the assurance that God works with us, in us, and for us, and will therefore perfect that which concerneth us.