1 Samuel 10:26-27

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 10:17-25 . (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 7:1-17 .). 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 10:20-22 ).

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:—

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 17:14-20 ), 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 1:1-18 :19; 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 30:1-31 .).

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