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This Chapter Verse Commentaries:
1Sa_10:1
A vial of oil. Hebrew, "the vial of oil," because it was that same holy oil with which the priests were anointed (Exo_29:7). Throughout Holy Scripture the office of king appears as one most sacred, and it is the king, and not the priest, who is especially called Messiah, Jehovah s anointed (1Sa_2:10, 1Sa_2:35; 1Sa_12:3, 1Sa_12:5; 1Sa_16:6, etc.), because he represented the authority and power of God. And kissed him. I.e. did homage to him, and gave him the symbol and token of allegiance (see Psa_2:12). Is it not?.... A strong affirmation often takes the form of a question, especially when, as probably was the case here, surprise is manifested. Saul, on whom the occurrences of the previous day must have come as strange and unintelligible marvels, was no doubt still more embarrassed when one so old and venerable, both in person and office, as Samuel solemnly consecrated him to be Israel's prince (see 1Sa_9:16), and gave him the kiss of fealty and allegiance. Samuel, therefore, answers Saul's inquiring looks with this question, and, further, gives him three signs to quiet his doubts, and convince him that his appointment is from God.
1Sa_10:2
The first sign—Thou shalt find two men by Rachel's sepulchre. In Jer_31:15 (quoted in Mat_2:18) Rachel's sepulchre is connected with Ramah, but in Gen_35:19 it is placed near Bethlehem. The whole of the geography of Saul's wanderings is very obscure, but Wilson ('Lands of the Bible,' 1:401) places Zelzah at Beit-jala, to the west of Bethlehem, in the neighbourhood of the Kabhet Rahil, or Tomb of Rachel, Though both are now in the tribe of Judah, yet by a slight rectification of the frontier, in conformity with Jos_18:11-28, Zelzah would be on the border of Benjamin, and there may have been local reasons for Saul and his companion not taking the most direct route for Gibeah. The news given by these men, that the asses were found, would set Saul's mind at rest, and, freed from lower cares, he would be able to give his thoughts entirely to preparation for the higher duties that were before him. For an interesting note upon the journey of Saul home see Wilson, 2:36.
1Sa_10:3
The second sign was to be the presenting of an offering to him out of their sacrificial gifts by three men going on a pilgrimage to Bethel. He would meet them not in the plain of Tabor, but at the oak, elon, of Tabor. Many attempt to connect this elon-Tabor with the allon, or oak, under which Deborah, Rachel's nurse, was buried (Gen_35:8), and suppose that Tabor is a corruption of the name Deborah. This is scarcely possible, and it is better to acknowledge that we know nothing of the site of this tree, except that it was on the road to Bethel. This was one of the places which Samuel used to visit as judge (1Sa_7:16); but these men were on a pilgrimage thither because since the days of Jacob it had been a sacred spot, and a chief seat of the old patriarchal worship, for which see 1Sa_9:12.
1Sa_10:4
These pilgrims would salute Saul, i.e. give him the usual friendly greeting of travellers, and would then present to him, a stranger, two loaves of the bread intended for their offering at Bethel. By so doing, in the first place, they acknowledged him as their lord (see 1Sa_9:7; 1Sa_16:20), and, secondly, they indicated that the king would henceforth share with the sanctuary the offerings of the people. And Saul was to receive of their hands the present, as being now his due, for by anointing him Samuel had designated him as king.
1Sa_10:5
The third sign was to be his taking part with the prophets in their religious exercises in the hill of God—really Gibeah, his own home. Gibeah is strictly a rounded hill, while Ramah is a height. This Gibeah ha-Elohim was probably that part of the hill on which the "high place" was situated, and which was evidently outside the city; for Saul, on his route homeward, met the troop of prophets descending from it. For "Gibeah of Saul" see 1Sa_9:1; but, as Conder remarks, this name was given to a district as well as to a town, inasmuch as Ramah is described as situated within it—1Sa_22:6 ('Tent Work,' 2:111). The garrison of the Philistines was probably on some height in this district, and, coupled with the mention of similar military posts elsewhere (1Sa_13:3; 1Sa_14:4), shows that most of the tribe of Benjamin was subject to that nation, and disarmed (1Sa_13:19); but probably, as long as the tribute was paid, its internal administration was not interfered with A company of the prophets. At Gibeah Samuel had established one of his "schools of the prophets," by means of which he did so much to elevate the whole mental and moral state of the Israelites. The word rendered company literally means a cord or line, and so a band of people. These prophets were descending from the Bamah (see on 1Sa_9:12), where they had been engaged in some religious exercise, and were chanting a psalm or hymn to the music of various instruments. Music was one of the great means employed by Samuel in training his young men; and not only is its effect at all times elevating and refining, but in semi-barbarous times, united, as it is sure to be, with poetry, it is the chief educational lever for raising men's minds, and giving them a taste for culture and intellectual pleasures. The musical instruments mentioned are the psaltery, Hebrew, nebel, a sort of harp with ten strings stretched across a triangle, the longest string being at its base, and the shortest towards its apex; the tabret, Hebrew toph, a tambourine struck by the hand; the pipe, Hebrew, chalil, i.e. "bored" or "pierced," so called from the holes bored in it to make the notes, and being probably a sort of flute; and, lastly, the harp, Hebrew, cinnor, a sort of guitar, chiefly used for accompanying the voice, and sometimes played with the fingers, and sometimes with a plectrum or quill. There is nothing to indicate that there was only one of each of these instruments, so that the articles would be better omitted. No doubt every prophet was playing some one or other of them. And they shall prophesy. The conjugation used here is not that employed for the prediction of future events, but means, literally, and they will be acting the prophet, the right word for men who were in training for the prophetic office. They were really engaged in chanting God's praises with fervour, and this was no doubt one of the methods employed by Samuel to refine and spiritualise their minds. Years afterwards David was thus educated, and learned at one of Samuel's schools that skill in metre and psalmody which, added to his natural gifts, made him "the sweet singer of Israel." For prophesying, in the sense of playing instruments of music see 1Ch_25:1-3, and in the sense of chanting, 1Ki_18:29.
1Sa_10:6
The spirit of Jehovah will come upon thee. The Hebrew means, will come mightily upon thee, will come upon thee so as to overpower thee. And thou shalt prophesy. Shalt act as a prophet (see above). Albeit untrained, thou shalt be carried away by religious fervour, and join in their singing and psalmody. And be turned into another man. New thoughts, new emotions shall take possession of thee, and in addition to the bodily strength for which hitherto thou hast been famous, thou shalt be filled with mental power, making thee eager for action and capable of taking the lead among all men, and in all emergencies. We have an instance of this enlarged capacity in the vigour with which Saul acted against the Ammonites.
1Sa_10:7
Do as occasion serve thee. Literally, "do for thyself as thy hand shall find," i.e. follow the lead of circumstances, and do thy best. This is the flood time of thy fortunes; press onward, and the kingdom is thine own, for God is with thee, and success is sure.
1Sa_10:8
Thou shalt go down before me to Gilgal. We find in 1Sa_13:8-13 a meeting at Gilgal so exactly parallel to what is arranged here that we cannot help looking upon this, again, as a sort of sign to be fulfilled at a later period. It is no argument against it that Gilgal was the place where in the mean while Saul was solemnly inaugurated king; for he was appointed in order that he might deliver Israel from the Philistines (1Sa_9:16), and we may feel sure that this grand purpose would form the subject of conversation between the prophet and the soldier, either on the house-top or the next morning. In this conversation Gilgal would be selected as the place where Saul would assemble Israel for the war of independence (so Rashi and other Jewish interpreters); and so great an enterprise must necessarily be begun with religious rites, and Saul was to wait a full week for the prophet's coming, both to try his faith, which ought to have been confirmed by the fulfilment of the three appointed signs, and in order that the war might be undertaken under the same holy auspices as his own election to the kingdom. The two years' interval, were it really so long, would give time for Saul's character to develop under the forcing influences of royalty, and it would then be proved, when he felt himself every inch a king, whether he was still as amenable to the Divine authority as when he was first summoned from obscurity to mount a kingly throne. But, really, the words in 1Sa_13:1 do not justify this conclusion, and most probably the occurrences mentioned in that chapter followed immediately upon Saul's confirmation as king.
1Sa_10:9
God gave him another heart. The Hebrew is remarkable: "When he turned his shoulder to go from Samuel, God also turned for him another heart," i.e. God turned him round by giving him a changed heart. He grew internally up to the level of his changed circumstances. No longer had he the feelings of a husbandman, concerned only about corn and cattle; he had become a statesman, a general, and a prince. No man could have gone through such marvellous events, and experienced such varied emotions, without a vast inward change. But it might have been only to vanity and self-complacency. Saul's change was into a hero.
1Sa_10:10, 1Sa_10:11
To the hill. Hebrew, "to Gibeah," his home. He prophesied. Took part in prophetic exercises (see on 1Sa_10:5). On seeing this, the people of Gibeah, who knew him beforetime,—Hebrew, "from yesterday and the day before," but equivalent to our phrase "for years,"—asked in surprise, What is this that is come unto the son of Kish? What makes him thus act in a manner unlike all our long past experience of him? Is Saul also among the prophets? From this question two things are evident: the first, that the schools founded by Samuel already held a high place in the estimation of the Israelites; the second, that Saul had not shared in that education which so raised the prophets as a class above, the mass of the people. Probably also Saul s character was not such as would have made him care for education. A young man who, while living in his neighbourhood, knew so little about Samuel (1Sa_9:6), could not have had a very inquiring or intellectual frame of mind. Of course Samuel could not, by gathering young men together, and giving them the best education the times afforded, gain for them also the highest and rarest of gifts, that of direct inspiration. Even when Elisha, the friend and attendant upon Elijah, asked his master for an elder son's portion of the Divine spirit, Elijah told him that he had asked a hard thing (2Ki_2:10). The disparity then that the people remarked between Saul and the prophets was that between a rich young farmer's son, who had been brought up at home, and cared only for rustic things, and these young collegians, who were enjoying a careful education (comp. Joh_7:15). How good that education was is proved by the fact that at David's court all posts which required literary skill were held by prophets. No man could found schools of inspired men; but Samuel founded great educational institutions, which ended by making the Israelites a highly trained and literary people. Saul's prophesying was not the result of training, but came to him by a Divine influence, rousing the slumbering enthusiasm of an energetic but fitful nature.
1Sa_10:12
One of the same place—i.e. Gibeah—answered and said, But who is their father? The Septuagint, Syriac, and Vulgate read, But who is his father? But this would be a foolish reply to the question, "What has happened to the son of Kish?" The meaning rather must be, You ask about the son of Kish; but what has birth to do with prophecy? None of these young men have inherited these gifts, and if Saul can take part in their prophesyings, why should he not? Kish, his father, is no worse than theirs. Is Saul also among the prophets? Under very different circumstances Saul once again took part in the exercises of these youthful prophets (1Sa_19:24), and evidently on both occasions with such skill and success as prove the readiness of his genius; and so struck were the people at the strange power which he thus evinced, that their expression of wonder became fixed in the national mind as a proverb. Saul was a man of great natural ability, and yet not the sort of person whom the people expected would be made king. He probably could neither read nor write, and from his extreme height was perhaps awkward and bashful; as he suffered afterwards from fits of insanity (1Sa_16:14), he may always have been flighty and wilful; and altogether, though possessed of marvellous gifts, was certainly the very opposite of Samuel's well trained and orderly scholars.
1Sa_10:13
He came to the high place. Saul had met the prophets coming down from the Bamah; but the same religious fervor, which had made him take so earnest a part in the prophesyings of the young men, urged him now, after parting from their company, himself to go up to the high place, there to offer his prayers and praises to God.
1Sa_10:14-16
Saul's uncle. According to 1Sa_14:50, 1Sa_14:51; 1Ch_8:33, this would be Abner. The conversation probably took place after Saul had returned from the Bamah and gone to his own home, for in so brief a summary much necessarily is omitted. It is curious that the conversation should have taken place with the uncle, and not with the father; but possibly the latter was too well pleased to have his son back again to be very particular in his inquiries. Not so Abner. He was evidently excited by his nephew s visit to the prophet, and struck perhaps by the change in Saul himself, and would gladly have heard more. But Saul does not gratify his curiosity. Of the matter of the kingdom … he told him not. It was not merely prudent, but right to keep the matter secret. An able man like Abner would probably have begun to scheme for so great an end. Saul s silence left the fulfilment of the prophet's words entirely to God.
1. Samuel privately anoints Saul as the chosen of God.
2. He gives him four signs of the Divine sanction of the act of anointing.
(1) The safety of the asses, and his father's sorrow.
(2) The spontaneous gift of sacrificial bread near Bethel.
(3) A welcome by the prophets at Gibeah.
(4) An inspiration from God to prophesy.
3. He instructs him on the completion of the signs to act on his own judgment, with the assurance that God is his helper.
4. He finally directs him to wait at Gilgal for himself, there to receive further guidance. The course taken by Samuel was the natural completion of his protracted intercourse with Saul. The hour had come in which the symbolism of the recent feast and the foreshadowings of suggestive language must receive definite form in word and deed. As one chosen of God to high office in his government of Israel, Saul is anointed with oil; and Samuel voluntarily gives him what he must have valued above all price, the kiss of homage and of congratulation, thus indicating his perfect readiness to fall in with the new order, and his tender interest in the king s prosperity. A new era of responsibility opened up to Saul. He had to go forth, believing himself to be God's chosen servant, ready for the onerous duties attaching to great honours. But a man could not thus have his faith taxed without craving for encouragement. There were, in the circumstances of Israel and of Saul, obvious reasons for this private announcement and anointing. The deliberate act of such a man as Samuel must go far to banish doubt. But still human nature needs many supports, and God is very considerate of our frame. The day might come when difficulties and disappointments would recall the primary misgivings of the reality of the Divine call. Hence the provision made by Samuel for the encouragement of Saul.
I. THERE IS ALWAYS IN GOD'S SERVICE A NEED OF SUPPORT TO FAITH AND DUTY. Others have been summoned to a life requiring strong faith and unfailing courage in duty.
1. There is a call to special service. Abraham was called to be a pilgrim in a strange land, and to thereby secure a seed in whom all should be blessed. Moses was called to surrender the wealth of Egypt, and to lead God's people to freedom. The apostles were bidden to leave house and business for Christ's sake. Every true pastor and Christian worker recognises a voice which, in commanding separation to his service, puts honour on the servant. The instrument by which each is called may be human, as truly as it was a human hand and voice that set apart Saul. The evidence of the call may be clear. But tedious toils have to be borne. Events will not realise the expectations of a too sanguine temperament. Abraham needed the support of occasional manifestations, as well as of fulfilled predictions. Moses could not go without "signs." Christ promised proofs that he was sending forth his disciples.
2. There is a call to Christian life. This is the most blessed summons to privilege, honour, and obligation. The call to Christian life is endless in its form and manner and seasons. It may come in infancy, when we are unconsciously made new creatures in Christ; or in mature years, by the preacher's voice, the written word, the loss of friends, and the adversities of life, or the still small voice in the heart. There may be instances in which it is as clear as was Samuel's voice and hand to Saul; and a wonder and sense of unworthiness may arise as sincere and deep as was his. But times will come when a horror of great darkness falls on the spirit; the difficulties of one's path will raise the question as to the reality of that call which once seemed so clear, and the possibility of maintaining the distinct line of duty once entered on. A man cannot find support simply in retrospect of what was a marked change in his life; he needs something else to convince him that all is right, that the past change was not an illusion.
II. The SUPPORT GIVEN IS VARIED—ADAPTED TO THE ENTIRE NEED. Saul needed to be assured of the fact that it was God, and not merely man, who appointed him; he had it in the fourfold fulfilled prediction (1Sa_10:2, 1Sa_10:3, 1Sa_10:5, 1Sa_10:6). He needed the sympathy and concurrence of the religious portion of Israel; he was assured of it symbolically by the worshippers spontaneously offering him nourishment. He needed the cooperation of the most important educators of the age; he was assured of it in the symbolical welcome given to him by the company of prophets, the then rising power, which in years hence was to exert so great an influence on the national life. He needed, moreover, a power and wisdom in excess of that inherited from his father, and acquired during years of private life; he had it given when the spirit of the Lord made him another man. Wisely, therefore, were these arrangements made for the servant of God. They are beautifully congruous with the position of Saul, and the age in which he was called to act. An examination of the lives of Abraham, Moses, and the apostles will show that an equally wise arrangement was made for the support of their faith and duty. So modern servants of God can point to promises fulfilled, in a blessing on their toil, as evidence that they were not mistaken in the call to work; and their once distrustful heart becomes strong in the consciousness of a power not their own. In a different, though not less real, way the individual Christian finds varied support to his belief that God has called him into the kingdom, and made him a "king and a priest;" as also to his discharge of the duties appropriate to his high and holy calling.
III. The REALISATION OF THE PROVIDED SUPPORT ENSUES ON THE EFFORT TO EXERCISE THE FAITH AND TO DISCHARGE THE DUTY. When Saul acted on the belief that Samuel was a true prophet speaking and acting for God, he found all to turn out as he had been promised. The exercise of such faith as he had, in the first instance, put him in possession of the supports to faith for future times; and the discharge of duty, so far as made clear, led to a discovery of the supports to duty that would be his in the more conspicuous acts of life. So was it with Abraham, and Moses, and the apostles. Every true servant gets encouragement, not by waiting, but while "going on his way," and doing the deeds appointed. The Saviour said to the palsied, "Put forth thy hand." In the attempting of the impossible act the faith came and grew. Faith finds nourishment for itself, and waxes strong in proportion as it is exercised.
General lessons:—
1. We may render valuable service by timely sympathy and cooperation with those called to occupy difficult positions.
2. The most unassailable Christian evidence is that to be gained in a life of entire devotion to Christ.
3. Full confirmation of our hopes and beliefs will come in so far as we are faithful to carry into action what confidence we already have.
I. "ANOTHER MAN" IS SOMETIMES MADE BY TOTAL CHANGE OF CIRCUMSTANCES. We all are partly subject to our surroundings; but some natures happen to be in circumstances which appear to be quite alien to the development of what is in them. They are repressed; the strong forces of their life refuse to come forth; they are comparative nonentities; if no change occurs in their relative position they will pass away from life unknown and almost useless. There are in some persons mental faculties which, being predominant, but not drawn out by appropriate nutriment and exercise, give to the individual an appearance of stupidity and vacuity. A poet's soul encompassed by everything antagonistic to its development will be miserable as a lark that cannot rise. But when the unnatural restraints are removed, and the dispositions and faculties of individuals are placed amidst circumstances favourable to their proper development, there comes a change as rapid, as fresh, and striking as when the light and rain of spring call forth the bulb from under the dull earth into a form of beauty and sweetness. An observer of life cannot but have met with many cases of this.
II. "ANOTHER MAN" IS SOMETIMES MADE BY SPECIAL ENDOWMENTS FOR OFFICIAL DUTIES. This was the case with Saul. It is the teaching of Scripture that "every good and perfect gift" cometh from God. He gave wisdom and cunning to the men who framed the choice work of the tabernacle (Exo_31:2-6). Reason is his gift, though too often used against him. The Old Testament speaks of special gifts for men called to lead on the people of God. The endowment of Saul was in harmony with that of Moses and Joshua. The contrast of the men as not endowed and endowed is striking. The figure of Moses after he went forth in the name of Jehovah dwarfs the Moses feeding Jethro's sheep. The timid, questioning, spiritually ignorant men who followed Christ as long as they dared, and "thought" that he "would have redeemed Israel," can scarcely be recognised as the men who, when endowed with power from on high, stood forth on the day of Pentecost, and, with calmness and fearlessness, expounded the spiritual nature of his kingdom who was crucified. Spiritual power works marvels in men.
III. "ANOTHER MAN" IS MADE WHEN THE SOUL IS RENEWED BY THE SPIRIT OF GOD. This is the most radical of all changes; it is more than an enlargement of the ordinary powers, more than the gift of discrimination by which ordinary duties can be discharged; it is the renovation of that deep, subtle spring of feeling and willing which determines the character of the entire life. The will of a man is supposed to be the key to his destiny; but the change wrought by the Holy Spirit seems even to penetrate into the mysterious rear of the will, and insure that it shall issue in acts of repentance; of faith in Christ, of supreme love for God, of delight in holiness. The reality of the transformation is seen in the new aims, the new joys, the new acts of the soul, the new outward form of life, the new spiritual discernment of the spiritual and unseen, the new hidden secret which no words can reveal, the new absorption in Christ.
IV. "ANOTHER MAN" IS MADE WHEN WE ATTAIN TO THE COMPLETE REDEMPTION FOR WHICH CHRIST DIED. Relatively to a life of sin, the regenerate life of the Christian on earth is a new creation, he is "another man;" and likewise, relatively to the imperfect, struggling life we spend on earth, that which awaits us beyond is a new creation. When the full stature of a man in Christ is attained, and becomes clothed upon with a body "like unto his own glorious body," then may it be most truly said of each, he is "turned into a new man." How unlike our former selves will be that perfectly holy, tearless, strong, joyous, unwearied life, exercised in a "spiritual body," created in special adaptation for the new activities and joys of the kingdom of heaven.
General considerations:—
1. Reflect on what the world may lose by careless disregard in our social life of the adaptation of circumstances to aptitudes and abilities.
2. There is room forevery man to examine himself and see whether his religion is really the product of a radical renewal by the Holy Spirit.
3. With so lofty a destiny before us as Christians, the inquiry should arise, how it is that we are so little affected by the prospect, and by what means we can more fully live under the inspiring "powers of the world to come."
I. The ULTIMATE ENDS FOR WHICH GOVERNMENTS EXIST ARE SPIRITUAL. There is a difference between the immediate concern of a government—namely, with protection of life and property, the repression of crime; scope for the free action of citizens, and for the development of national resources—and the ultimate end for which Providence designs it and all other institutions. Man's body exists for his spirit. Society, in the mind of God, exists for the spiritual welfare of individuals. There is an evolution progressing towards a worldwide righteousness, and governments are one of the agencies which are to subserve this issue. Attention to the material and intellectual interests of a people may be to rulers an end in itself, but not to God. Governments may subserve this spiritual end without consciously entering into questions pertaining to its nature and varied means for securing it. A faithful discharge of definite functions, on approved principles, cannot but help on the purpose for which God is himself governing mankind.
II. The CHURCH OF GOD IS THE TRUE WITNESS BEARER AND THE MEANS OF ACCOMPLISHING THESE SPIRITUAL ENDS. Samuel was the representative of the spiritual power. He had authority to assert the Messianic truth, to educate the people in harmony with that truth, and to demand that the king should govern in such a way as to allow free scope to the spiritual work. He and the religious community were one in this respect. And the living Church of Christ is the assertor of Messianic truth—claiming to hold what Christ has given, pointing to the spiritual reign of Christ over every heart and home as the goal of all effort and the hope of the world; and the witness bearer, calling upon rulers to observe in their administration the principles of righteousness, truth, and benevolent regard, which God alone will honour with his blessing.
III. CIVIL RULERS ARE BOUND TO ACT IN HARMONY WITH THE WITNESS BEARING OF THE CHURCH. Saul was bound, morally, and as a condition of stability to his throne, to recognise Samuel in his capacity as prophet of God, working, with all the devout, for Messianic purposes. He must not ignore the spiritual power, and thus dishonour God (verse 8; cf. 1Sa_13:8-10); nor must be arrogate its functions. His duty lay in administering government on the principles of righteousness, and so as not to bar the way to the realisation of the Messianic purpose. And knowing as we do that in the truth given by Christ, and borne witness to by the living Church, there are all the sound principles of human progress as well as of personal salvation, every government is morally bound to act on them, and is guilty of fearful presumption if it professes to supplant them by creations of its own. As surely as decay at the root of a tree will issue in its fall, so surely will every government perish which acts on other principles than those asserted by the living Church of God. No government can successfully wage war with the one living Church, which, by example, word, and deed, preaches righteousness, and claims the right to do so.
IV. The CHURCH IS BOUND TO CONFINE ATTENTION TO HER OWN PROPER FUNCTIONS. Samuel left Saul to "do as occasion" might "serve" (verse 7). He simply claimed that there was another power in the development of Israel's life beside the civil, and that Saul must recognise this. The exercise of the power had reference to general principles of conduct, and the securing of Messianic purposes. The Church of Christ is bound to avoid everything that would be inharmonious with her spiritual nature and uses. To be the educator of the state conscience, to assert her own independence as a spiritual community for spiritual purposes, this is the function of the Church in relation to the civil power, as illustrated in the conduct of Samuel, involved in the spiritual nature of Christ's body, and confirmed by the adversities and prosperities of history.
General considerations:—
1. How far the controversies connected with spiritual supremacy are the result of a deviation from the simplicity of purpose characteristic of apostolic times.
2. To what extent calamities have befallen the world by the professing Church being more concerned for the assertion of power than for the preaching and practising of righteousness.
3. Whether history does not show that an earnest Church, solely bent on preaching the gospel, and enforcing it by example, exercises more real power over the destinies of nations than a Church ever watchful to limit the powers of civil rulers.
1Sa_10:9-17
1. Saul experiences the truth of all that Samuel had told him.
2. Being met by a company of prophets, Saul, under an inspiration from God, also prophesies.
3. The people remark on the incongruity of Saul's being among the prophets.
4. Saul's uncle, being too inquisitive in the matter of Samuel's intercourse with him, is not gratified. The general reader of the Bible is struck with the incongruity between Saul's antecedents and his sudden participation in the gifts of prophecy; and men generally have sympathised with the surprise which expressed itself in the proverb, "Is Saul among the prophets?" Too frequently the event here recorded is left as one of the strange, unaccountable things scattered ever the page of sacred history, furnishing to the mind more of perplexity and embarrassment than of instruction and aid to faith. It will, however, be found that in the course of Providence the seeming incongruities play an important part, that they are not essentially unreasonable, and are all reducible to a common principle.
I. The COURSE OF PROVIDENCE PRESENTS NUMEROUS INSTANCES OF STRIKING INCONGRUITY. Whatever the precise definition of incongruity, the thing itself may be found in the form of conduct, association, relation, and means. Leaving out all instances resulting from human folly and eccentricity; we may notice a few in the order of
Providence as seen in—
1. Conduct. Saul's is a case in point. He was an instrument in the hand of God of producing the strange impression indicated by the familiar proverb. To the Jews in Jerusalem on the day of Pentecost there was an unaccountable incongruity in the speech and bearing of men who, up to that time, had been timid, obscure followers of the Crucified. Considering the reputed character of Peter as a rash, impulsive man, it was, in the judgment of his companions and in the light of his denial, scarcely congruous to commit to him the "key" of the kingdom. And the joyful songs which rose from the apostles when in the stocks were strange music to their warders. Modern history is not without its notable instances.
2. Associations. For Saul to be associated with a prophetic order was a marvel. That a glorious star should lead wise men from afar only to a babe in a manger, and that the hosts of heaven should sing on the birth of a helpless child, was an association rare and astonishing. The most perplexing incongruity to many is that the Eternal One should for a term of years be in association with a frail body, with all the sorrowful incidents inseparable therefrom.
3. Relations. We find this in Saul's case; for men can see no congruity between his ecstatic excitement as prophet and the office of king to which he was being called. The relation of John the Baptist, an austere, unsociable ascetic, as forerunner to the mild, approachable Christ, struck men as remarkable, and needed the vindication that "wisdom is justified of her children" (Mat_11:16-19). It also occurred to John as a most incongruous thing that he should have to baptize the holy Saviour (Mat_3:13-15).
4. Means. As a means of qualifying Saul for the discharge of kingly functions this prophetic excitement seemed to be most unsuitable. So, likewise, to many there is no propriety in the uplifting of a brazen serpent as a means of restoring health to the poisoned. Naaman could not think the Jordan better than the rivers of his own country. The cross of Christ was despised by the Greeks as foolishness—a most incongruous means for the subjugation of the world to him who died thereon.
II. The SEEMING INCONGRUITIES IN THE COURSE OF PROVIDENCE ARE RELATIVE TO OUR IGNORANCE. That is incongruous only which is not understood. "Things are not what they seem." Our surprises and astonishments are often the index of our lack of knowledge. It may not be possible in every instance to find a complete solution, but some clue may be found if we will consider all the events of Providence as interrelated, and throwing light on one another. The reasonableness of incongruities may be illustrated by taking as a typical instance the conduct of Saul. The appearance of a prophetic order at that juncture, under the direction of Samuel, was a necessary feature in the moral elevation of the people. The stagnant indifference of men could be best aroused by urgent zeal. The reasonableness of Saul's excitement resolves itself into that of the order. We are to remember that a coming good in Messiah's reign was the hope of the true Israel. In so far as their conviction was deep, and was attended by a corresponding pity for present degradation, it, when full on the spirit, would not unnaturally produce an excitement proportionate to the susceptibility of the temperament and the external occasion, and the utterance of the truth would be measured by the degree of excitement. Therefore the educational value of these men was great, and they were obedient, in their extravagance, to the laws of mind and the urgency of religions conviction. Now it was reasonable for Saul to share in this gift—
1. For the people. It would call their attention to him, and prepare them for the subsequent action of Samuel.
2. For Saul himself. He was to be king, and the people imagined that their king would be after the pattern of other kings. But Israel's king must rule in harmony with the spiritual destiny of the nation. He must be in sympathy with prophets.
3. For the order of prophets. This order was one of the great powers in fashioning the future of the people of God. It therefore was interested in the character and aspirations of whatever king might be chosen. Saul's endowment with their own gift would assure them that he was worthy of their support, and would not be as the kings of the nations. The incongruity was most reasonable.
III. The TRUE SOLUTION OF ANY INCONGRUITY IN THE COURSE OF PROVIDENCE IS TO BE FOUND IN THE SERIES OF WHICH THE EVENT IS BUT ONE. Saul's conduct, regarded in relation to the antecedents of Israel's life, and the gradual preparation of the world for Christ, stands out as most fit and useful; therefore, natural. No one can rightly judge of Scripture events who does not consider the course of Providence as a development from the imperfect to the more perfect. The place and power of every molecule in the universe are relative to the antecedent and subsequent movements of the whole. Astronomers have met with perturbations and irregularities which seemed incongruous with all they knew, but in time they discovered the place of these so called irregularities in the mechanism of the heavens, and they became at once beautiful regularities. The issue of redemptive methods will throw light on the process.
General lessons:—
1. The most unlikely of men may be called to do God's will in forms unlocked for.
2. The varied gifts requisite to an office will be forthcoming to all whom God calls to the office.
3. We should be careful to keep our mind free from prejudice against methods which, though unusual, may be of God.
4. A deep and patient study of the Bible as a whole is the only means of learning the beauty and harmony of his ways.
5. A true philosophy will induce us to suspend our judgment on some subjects until we can see more clearly the relation of the past to the future.
I. A DEGREE OF RETICENCE IS ESSENTIAL TO A WISE LIFE. "There is a time to speak, and a time to be silent." Reticence, however, is more than silence; it is deliberate silence where speech is possible and sought. It may be considered with reference to—
1. Its source. In every case its source is in the will acting freely in the form of a negative judgment. But still this judgment may in some persons be connected more with temperament than with an enlightened estimate of what is proper. The wise reticence is that which comes from a just estimate of what is due to the occasion and the subject matter.
2. Its proper subject matter. This must be determined by a calm judgment on the right of others to know what we know, and the utility of unveiling our knowledge. But taking a general view of human life, we may say that reticence is due to—
(1) Our deepest religious experience. There are depths in the soul which no eye but God's can penetrate, and there are experiences there so sacred, tender, and awful that it would be a species of profanity to endeavour to unfold them in form of speech. If, for purpose of seeking assistance, reference is made to secret experiences, the surface only is to be touched. No one who reveres the sacredness of religious life will attempt to pry into what is secret between the soul and God, or to probe wounds which "shame would hide."
(2) Private and domestic affairs. There are in every life interests which belong to no one else; and in home there are solemn secrets on which the cold, critical eye of the world must not be allowed to gaze. Much of the sweet, binding influence of home lies in the unforced reticence of its members.
(3) Secrets pertaining to office. Office in Church, State, or commerce implies know]edge to be used only for specific purposes in relation thereto. No one is fit for office who cannot control his tongue and resist temptation to speak.
3. Its value. As a habit of mind, when distinguished from sullen reserve, the result of mere temperament, it gives power to the possessor. It reveals a sober, discriminating judgment, a strength of purpose that can resist inducement, and a profound regard for the sanctities of life. In society it, wisely exercised, insures confidence, renders transaction of affairs easy, and promotes respectful, courteous bearing. In religious associations it tends to reverence, devoutness of spirit, and sincerity.
4. Its dangers. It is, if not carefully guarded, likely to degenerate into a love of secrecy, an unnaturally close, reserved habit of mind. In religious life its excess may put a check on the free utterance of life's sorrows and cares even to God, and also deprive the Church of the benefits of a rich experience.
II. WISE RETICENCE WILL ALWAYS BE CONSISTENT WITH TRUTHFULNESS. It is possible to state partial truth in such a way as virtually to lie, and to be silent when silence may be designed to convey a false impression. Saul was truthful in his reticence. He answered questions; he did not volunteer information. Had he been pressed he most likely would have declined to answer. Christ was reticent when pressed on the question of John's baptism, and when examined by Pilate, but no false impression was conveyed. In cases of difficulty it is better point blank to refuse information than incur the risk of suspected prevarication. Inquisitive men should be plainly rebuked rather than put off with questionable answers.
1. His language shows his intimate relation to this "company," of which he was doubtless the founder, and appears subsequently as president (1Sa_19:20); for it is not likely that there were now several such "companies," as in later times (1Ki_20:35; 2Ki_2:3, 2Ki_2:16; 2Ki_4:38).
2. Its formation was due to a newly awakened religious life among the people, and intended as a means of deepening and extending it.
3. It arose about the same time as the establishment of the monarchy, and furnished a regular succession of prophets, by whom the word of the Lord was spoken for the guidance and restraint of the king. "Samuel saw the need of providing a new system of training for those who should be his successors in the prophetic office, and formed into fixed societies the sharers of the mystic gift, which was plainly capable of cultivation and enlargement. As it was a leading crisis of the dealings of God with men, unusual operations of the Spirit marked the time of Samuel; but they were not confined to him, though he is far the most conspicuous figure" ('Heroes of Hebrews Hist.'). Notice their—
I. SPIRITUAL CALLING. They are called prophets with reference to their vocation or profession. But this was founded upon an individual and inner call by the Divine Spirit. Dwelling on the high ground of Divine contemplation, they were often visited by breezes of spiritual influence to which others were strangers, borne along in an ecstasy beyond their own control, and impelled to give utterance to the overflowing feeling of their hearts; and some of their number were chosen by God to be the recipients of the gift of prophecy in the highest sense. Their calling represents that of the Christian ministry, and more generally the vocation of all Christians (Act_2:17; Eph_5:18, Eph_5:19).
II. FRATERNAL UNION. They formed a "company," a voluntary, organised society, apparently dwelling together in the same place, and pursuing the same mode of life. The bond of their union was the common spirit they possessed; and their association contributed to their preservation and prosperity, and their power over others. "They presented the unifying, associative power of the prophetic spirit over against the disruption of the theocratic life, which was a legacy of the time of the judges" (Erdmann). Of Christian union the like, and much more, may be said (Joh_17:21; Act_2:46; Act_4:23).
III. MUSICAL SKILL. "And before them a psaltery (cithara), and a tabret (tambourine), and a pipe (flute), and a harp (guitar);" stringed, percussion, and wind instruments of music (1Sa_10:5; Gen_4:21; Gen_31:27; Exo_15:20). They made a religious use of music, and cultivated it with great care. It prepared them for high and holy emotion (2Ki_3:15), and gave appropriate expression to it. It strengthened the feeling to which it gave expression, regulated it, and stirred in others a similar feeling. Their sacred music was the germ of the splendid choral service of the temple in subsequent time.
"What passion cannot music raise and quell?
When Jubal struck the chorded shell,
His listening brethren stood around,
And wonder on their faces fell,
To worship that celestial sound;
Less than a god they thought there could not dwell
Within the hollow of that shell,
That spoke so sweetly and so well.
What passion cannot music raise and quell?" (Dryden)
IV. PROPHETIC UTTERANCE. "And they shall prophesy." Poetry, like music, is the natural vehicle of strong emotion. And in it they recited and sang in an impassioned manner the praises of God, and the wonders which be had wrought on behalf of his people (1Ch_25:1, 1Ch_25:3).
V. POPULAR REPUTATION. The manner in which they were spoken of by the people generally (1Sa_10:11) shows the important position they occupied, and the high estimation in which they were held. When the professed servants of God are so regarded—
1. It is an evidence of their worth and consistency. They commend themselves to "every man's conscience." If, being faithful to their vocation, they are despised, it only reveals the evil character of their despisers; and it is not honour, but shame, to be commended by foolish and wicked men (Luk_6:26).
2. It indicates the prevalence of a right sentiment in society.
3. It affords a favourable condition of bearing witness for God and successful spiritual labour.—D.
1Sa_10:11-13. (GIBEAH.)
I. SURPRISING TRANSFORMATION. The question was mainly one of surprise. The change was—
1. Sudden. In what are called "sudden conversions," indeed, there is often a secret preparation of mind and heart. Even in the case of Saul the surprise would not have been so great if his recent interview with Samuel and its effect upon him had been known.
2. In extraordinary contrast to his previous life, wherein he had exhibited little interest in or aptitude for spiritual exercises. Four or five days ago among them wholly occupied with the care of oxen and asses—dull, moody, and silent; now in a transport of religious emotion, and "speaking in a new tongue!"
3. Supernatural. It was plainly due to the "Spirit of God," i.e. (in the Hebrew conception) the direct, invisible, operative energy of God, whether put forth in nature or in man, in imparting mental or physical force for great enterprises, in promoting moral improvement, in producing exalted states of feeling, or in acts of the highest inspiration (Gen_1:2; Exo_31:3; Num_24:2; Jdg_13:25; 2Sa_23:2; Isa_11:2); and (according to the fuller revelation of the New Testament) the holy, personal, Divine Spirit of God and of Christ. The expression (here used in this book for the first time) is not employed with respect to Samuel, whose intercourse with God is represented as more voluntary, self conscious, intimate, and continuous than that which it here denotes.
II. SYMPATHETIC ENTHUSIASM. Saul was drawn into sympathy with the Divine enthusiasm of the "company of prophets."
1. The links which unite men are secret, subtle, and mysterious, and the influence which some men exert over others is extraordinary.
2. Human influence is a common condition of Divine.
3. The contagious power of strong emotion is often seen in religious revivals, and to some extent also in other public movements. "Ecstatic states have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity to anything of the kind" (Tholuck). "As one coal kindles another, so it happens that where good is taught and heard hearts do not remain unmoved—Act_16:13, Act_16:14" (Hall).
III. SPIRITUAL ENDOWMENT. "And one of the same place answered," in reply to the question (asked somewhat contemptuously and sceptically), "What has happened to the son of Kish? Is Saul also" (whose relationship and antecedents are so different) "among the prophets? and said, But who is their father?" "Who is he that teacheth these prophets, and causeth the spirit of prophecy to rest on them? Nor is there any cause for astonishment in this; for the same holy, blessed One who teacheth these prophets teacheth also this one" (Kimchi). "Prophetical perfection is not a matter that is conveyed from father to son. Under these circumstances the son may be a prophet, though the father is not so" (R. Levi Ben Gersom, quoted by Ed. of Smith's 'Sel. Dis.').
1. Spiritual gifts are not the result of natural relationship.
2. They are due to the free and sovereign operation of the Divine Spirit, "dividing to every man severally as he will."
3. When they are bestowed on ourselves they should be received with humility, and when they are observed in others they should be regarded without envy, and with admiration and thankfulness.
IV. PARTIAL CONVERSION. "And when he had made an end of prophesying, he came to the high place" (Act_16:13). His inspiration was transitory, and the change which he had undergone, great as it was, and in the direction of a renewal of his heart in righteousness, did not involve such renewal. "This transformation is not to be regarded as regeneration in the Christian sense, but as a change resembling regeneration which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow, earthly sphere, into a far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received another heart—Act_16:9" (Keil).
1. Great spiritual gifts may be possessed without the possession of a new heart (Num_24:1-25 :35; Num_31:8; Mat_7:22; 1Co_13:2).
2. There may be considerable moral reformation, much spiritual feeling, correct orthodox beliefs, outward profession of piety, and strict observance of religious ordinances, whilst the supreme affection or ruling purpose of the soul remains unchanged (Mat_13:1-58.).
3. A real renewal of the heart is manifested by its permanent fruits (Mat_7:20; Joh_15:16; Heb_3:14). "If Samuel is the great example of an ancient saint growing up from childhood to old age without a sudden conversion, Saul is the first direct example of the mixed character often produced by such a conversion He became 'another man,' yet not entirely. He was, as is so often the case, half converted, half roused His religion was never blended with his moral nature" (Stanley)
"Let not the people be too swift to judge;
As one who reckons on the blades in field
Or e'er the crop be ripe. For I have seen
The thorn frown rudely all the winter long,
And after bear the rose upon its top;
And bark, that all her way across the sea
Ran straight and speedy, perish at the last
E'en in the haven's mouth. Seeing one steal,
Another bring his offering to the priest,
Let not Dame Birtha and Sir Martin thence
Into Heaven's counsels deem that they can pry;
For one of these may rise, the other fall" (Dante, Par. 13.).—D.
1Sa_10:14-16. (GIBEAH.)
I. MANIFESTS A WRONG DISPOSITION.
1. An unrestrained desire of knowledge. There must be self-restraint in this desire, as in every other; else it leads to recklessness, irreverence, and pride.
2. An unjust disregard of the rights of others. The claims of family relationship are sometimes exaggerated so as to ignore or interfere with those rights. It is imagined that they justify the expectation of an answer to any inquiry, however little it affects the inquirer.
3. Uncharitable and suspicious thoughts about the conduct of others, expressed in impertinent and annoying questions, which naturally cause resentment and discord. It may be added, that persons who are "busybodies in other men's matters" (1Pe_4:15) are seldom so diligent and faithful in their own as they ought to be. The proper province of every man affords plenty of scope for his attention and effort (2Th_3:11; 1Ti_5:13).
II. REQUIRES TO BE PROMPTLY CHECKED.
1. Out of due regard to higher claims. What Samuel said to Saul was intended for him alone, and to divulge it would be a breach of duty.
2. Lest the information given should be used to the disadvantage of him who gives it. Who knows how Saul's uncle would have employed the knowledge of his having been appointed king by the prophet? He might have done irreparable mischief. Many excellent projects have been frustrated by an untimely disclosure of them.
3. For the good of the inquirer himself. The gratification of his curiosity tends to increase his inquisitiveness, the mortification thereof to its cure. It was for the benefit of the Apostle Peter that the Lord said, "What is that to thee? Follow thou me."
III. SHOULD BE CHECKED IN A RIGHT MANNER. Judiciously, discreetly, and, more particularly—
1. With strict truthfulness. "He told us plainly that the asses were found" (1Sa_10:16). Saul spoke the truth, but not the whole truth; nor was he in the circumstances described under any obligation to do so. "A fool uttereth all his mind; but a wise man keepeth it till afterwards" (Pro_29:11).
2. With due courtesy. By a blunt refusal and rude repulsion Saul might have alienated his uncle, and turned him into an enemy. "Honour all men." "Be courteous."
3. With few words or resolute silence. "But of the matter of the kingdom whereof Samuel spake he told him not." There is a "time to keep silence" (Ecc_3:7; Amo_5:13). "Then he (Herod) questioned him with many words; but he answered him nothing" (Luk_23:9). Our Lord himself is thus an example of silence to us when addressed with questions which it would not be prudent or beneficial to answer. "Silence is golden."
Conclusion.—
1. Check the tendency to curiosity in yourselves, so that it may not be checked, disappointed, and reproved by others.
2. In checking it in others seek their improvement rather than your own dignity and honour.—D.