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1 Samuel
Chapter Nine
1 Samuel 9
Chapter Contents
Saul is brought to Samuel. (1-10) Samuel told concerning
Saul. (11-17) Samuel's treatment of Saul. (18-27)
Commentary on 1 Samuel 9:1-10
(Read 1 Samuel 9:1-10)
Saul readily went to seek his father's asses. His
obedience to his father was praise-worthy. His servant proposed
that since
they were now at Ramah
they should call on Samuel
and take his advice.
Wherever we are
we should use our opportunities of acquainting ourselves with
those who are wise and good. Many will consult a man of God
if he comes in
their way
that would not go a step out of their way to get wisdom. We sensibly
feel worldly losses
and bestow much pains to make them up; but how little do
we attempt
and how soon are we weary
in seeking the salvation of our souls!
If ministers could tell men how to secure their property
or to get wealth
they would be more consulted and honoured than they now are
though employed in
teaching them how to escape eternal misery
and to obtain eternal life. Most
people would rather be told their fortune than their duty. Samuel needed not
their money
nor would he have denied his advice
if they had not brought it;
but they gave it to him as a token of respect
and of the value they put upon
his office
and according to the general usage of those times
always to bring
a present to those in authority.
Commentary on 1 Samuel 9:11-17
(Read 1 Samuel 9:11-17)
The very maid-servants of the city could direct to the
prophet. They had heard of the sacrifice
and could tell of the necessity for
Samuel's presence. It is no small benefit to live in religious and holy places.
And we should always be ready to help those who are seeking after God's
prophets. Though God had
in displeasure
granted Israel's request for a king
yet he sends them a man to be captain over them
to save them out of the hand
of the Philistines. He does it
listening graciously to their cry.
Commentary on 1 Samuel 9:18-27
(Read 1 Samuel 9:18-27)
Samuel
that good prophet
was so far from envying Saul
or bearing him any ill-will
that he was the first and most forward to do him
honour. Both that evening and early the next morning
Samuel communed with Saul
upon the flat roof of the house. We may suppose Samuel now convinced Saul that
he was the person God had fixed upon for the government
and of his own
willingness to resign. How different are the purposes of the Lord for us
from
our intentions for ourselves! Perhaps Saul was the only one who ever went out
to seek asses
and literally found a kingdom; but many have set out and moved
their dwellings to seek riches and pleasures
who have been guided to places
where they found salvation for their souls. Thus they have met with those who
addressed them as if aware of the secrets of their lives and hearts
and have
been led seriously to regard the word of the Lord. If this has been our case
though our worldly plans have not prospered
let us not care for that; the Lord
has given us
or has prepared us for
what is far better.
── Matthew Henry《Concise Commentary on 1 Samuel》
1 Samuel 9
Verse 2
[2] And
he had a son
whose name was Saul
a choice young man
and a goodly: and there
was not among the children of Israel a goodlier person than he: from his
shoulders and upward he was higher than any of the people.
Goodly —
Comely and personable.
Higher — A
tall stature was much valued in a king in ancient times
and in the eastern
countries.
Verse 3
[3] And the asses of Kish Saul's father were lost. And Kish said to Saul his
son
Take now one of the servants with thee
and arise
go seek the asses.
The asses —
Which were there of great price
because of the scarcity of horses
and
therefore not held unworthy of Saul's seeking
at least in those ancient times
when simplicity
humility
and industry were in fashion among persons of
quality.
Verse 6
[6] And
he said unto him
Behold now
there is in this city a man of God
and he is an
honourable man; all that he saith cometh surely to pass: now let us go thither;
peradventure he can shew us our way that we should go.
Honourable men —
One of great reputation for his skill and faithfulness. Acquaintance with God
and serviceableness to the kingdom of God
makes men truly honourable.
The way —
The course we should take to find the asses. He saith
peradventure
because he
doubted whether so great a prophet would seek
or God would grant him a
revelation concerning such mean matters: although sometimes God was pleased
herein to condescend to his people
to cut off all pretence or occasion of seeking
to heathenish divination.
Verse 7
[7] Then
said Saul to his servant
But
behold
if we go
what shall we bring the man?
for the bread is spent in our vessels
and there is not a present to bring to
the man of God: what have we?
A present —
Presents were then made to the prophets
either as a testimony of respect: or
as a grateful acknowledgement: or
for the support of the Prophets themselves:
or
of the sons of the prophets: or
of other persons in want
known to them.
Verse 9
[9] (Beforetime in Israel
when a man went to enquire of God
thus he spake
Come
and let us go to the seer: for he that is now called a Prophet was
beforetime called a Seer.)
Seer —
Because he discerned and could discover things secret and unknown to others.
And these are the words
either of some later sacred writer
who after Samuel's
death
inserted this verse. Or
of Samuel
who
being probably fifty or sixty
years old at the writing of this book
and speaking of the state of things in
his first days
might well call it before time.
Verse 12
[12] And
they answered them
and said
He is; behold
he is before you: make haste now
for he came to day to the city; for there is a sacrifice of the people to day
in the high place:
Came to-day to the city — He had been travelling abroad
and was now returned to his own house in
Ramah.
High place —
Upon the hill mentioned verse 11
and near the altar which Samuel built for
this use.
Verse 13
[13] As
soon as ye be come into the city
ye shall straightway find him
before he go
up to the high place to eat: for the people will not eat until he come
because
he doth bless the sacrifice; and afterwards they eat that be bidden. Now
therefore get you up; for about this time ye shall find him.
Find him — At
home and at leisure.
To eat —
The relicks of the sacrifices.
Doth bless —
The blessing of this sacrifice seems to have consisted both of thanksgiving
this being a thank-offering
and of prayer to God for its acceptance.
Verse 15
[15] Now
the LORD had told Samuel in his ear a day before Saul came
saying
His ear —
That is
secretly
perhaps by a still small voice.
Verse 16
[16] To
morrow about this time I will send thee a man out of the land of Benjamin
and
thou shalt anoint him to be captain over my people Israel
that he may save my
people out of the hand of the Philistines: for I have looked upon my people
because their cry is come unto me.
Philistines —
For though they were now most pressed with the Ammonites
yet they looked upon
these as a land-flood
soon up
and soon down again: but the Philistines
their
constant and nearest enemies
they most dreaded. And from these did Saul in
some measure save them
and would have saved them much more
if his and the people's
sins had not hindered.
Verse 20
[20] And
as for thine asses that were lost three days ago
set not thy mind on them; for
they are found. And on whom is all the desire of Israel? Is it not on thee
and
on all thy father's house?
On whom —
Who is he that shall be that
which all Israel desire to have
namely
a king.
Father's house —
That honour is designed for thee
and
after thy death
for thy family or
posterity
is by thy sin thou dost not cut off the entail.
Verse 21
[21] And
Saul answered and said
Am not I a Benjamite
of the smallest of the tribes of
Israel? and my family the least of all the families of the tribe of Benjamin?
wherefore then speakest thou so to me?
The smallest —
For so indeed this was
having been all cut off except six hundred
Judges 20:46-48
which blow they never
recovered
and therefore they were scarce reckoned as an entire tribe
but only
as a remnant of a tribe; and being ingrafted into Judah
in the division
between the ten tribes and the two
they in some sort lost their name
and
together with Judah were accounted but one tribe.
Verse 22
[22] And
Samuel took Saul and his servant
and brought them into the parlour
and made
them sit in the chiefest place among them that were bidden
which were about
thirty persons.
Chief place —
Thereby to raise their expectation
and to prepare them for giving that honour
to Saul
which his approaching dignity required.
Verse 24
[24] And
the cook took up the shoulder
and that which was upon it
and set it before
Saul. And Samuel said
Behold that which is left set it before thee
and eat:
for unto this time hath it been kept for thee since I said
I have invited the
people. So Saul did eat with Samuel that day.
I said —
When I first spake that I had invited the people to join with me in my
sacrifice
and then to partake with me of the feast
I then bade the cook
reserve this part for thy use.
Verse 25
[25] And
when they were come down from the high place into the city
Samuel communed
with Saul upon the top of the house.
Communed —
Concerning the kingdom designed for him by God.
Verse 27
[27] And
as they were going down to the end of the city
Samuel said to Saul
Bid the
servant pass on before us
(and he passed on
) but stand thou still a while
that I may shew thee the word of God.
Pass on —
That thou and I may speak privately of the matter or the kingdom. Which Samuel
hitherto endeavoured to conceal
lest he should be thought now to impose a king
upon them
as before he denied one to them; and that it might appear by the lot
mentioned in the next chapter
that the kingdom was given to Saul by God's
destination
and not by Samuel's contrivance.
Word of God —
That is
a message delivered to me from God
which now I shall impart to thee.
── John Wesley《Explanatory Notes on 1 Samuel》
09 Chapter 9
Verses 1-14
Verses 6-10
And he said unto him
Behold now
there is in this city a man of
God.
Saul brought to Samuel
God’s Providence is a wonderful scheme; a web of many threads
woven with marvellous skill. The meeting of two convicts in an Egyptian prison
is a vital link in the chain of events that makes Joseph governor of Egypt; a
young lady coming to bathe in the river preserves the life of Moses
and
secures the escape of the Israelites; the thoughtful regard of a father for the
comfort of his sons in the army brings David into contact with Goliath
and
prepares the way for his elevation to the throne; the beauty of a Hebrew girl
fascinating a Persian king saves the whole Hebrew race from massacre and
extermination. So in the passage now before us. The straying of some asses from
the pastures of a Hebrew farmer brings together the two men
of whom the one
was the old ruler
and the other was to be the new ruler of Israel
But of all
the actors in the drama
not one ever feels that his freedom is in any way
interfered with. All of them are at perfect liberty to follow the course that
commends itself to their own minds. Thus wonderfully do the two things go
together--Divine ordination and human freedom. How it should be so
it baffles
us to explain. But that it is so
must be obvious to every thoughtful mind. It
seemed desirable that in the first king of Israel
two classes of qualities
should be united
in some degree contradictory to one another. First
he must
possess some of the qualities for which the people desire to have a king; while
at the same time
from God’s point of view
it is desirable that under him the
people should have some taste of the evils which Samuel had said would follow
from their choice. It was his servant that knew about
Samuel
and that told
Saul of his being in the city
in the land of Zuph (1 Samuel 9:6). This cannot but
strike us as very strange. We should have thought that the name of Samuel would
have been as familiar to all the people of Israel as that of Queen Victoria to
the people of Great Britain. But Saul does not appear to have heard it
as in
any way remarkable. Does not this indicate a family living entirely outside of
all religious connections
entirely immersed in secular things
hearing nothing
about godly people
and hardly ever even pronouncing their name? It is singular
how utterly ignorant worldly men are of what passes in religious circles
if
they happen to have no near relative or familiar acquaintance in the religious
world to carry the news to them from time to time. And as Saul thus lived
outside of all religious circles
so he seems to have been entirely wanting in
that great quality which was needed for a king of Israel--loyalty to the
Heavenly King. Here it was that the difference between him and Samuel was so
great. Loyalty to God and to God’s nation was the very foundation of Samuel’s
life. Anything like self-seeking was unknown to him. It
was this that gave
such solidity to Samuel’s character
and made him so invaluable to his people.
In every sphere of life it is a precious quality. But in these high qualities
Saul seems to have been altogether wanting. It was not the superficial
qualities of Saul that would be a blessing to the nation. It was not a man out
of all spiritual sympathy with the living God that would raise the standing of
Israel among the kingdoms around
and bring them the submission and respect of
foreign kings. The intense and consistent godliness of Samuel was probably the
quality that was not popular among the people. In the worldliness of his
spirit
Saul was probably more to their liking. Yet it was this unworldly but
godly Samuel that had delivered them from the bitter yoke of the Philistines
and it was this handsome but unspiritual Saul that was to bring them again into
bondage to their ancient foes. This was the sad lesson to be learned from the
reign of Saul. But let us now come to the circumstances that led to the meeting
of Saul and Samuel. The asses of Kish had strayed. From this part of the
narrative we may derive two great lessons
the one with reference to God
and
the other with reference to man.
1. As it regards God
we cannot but see how silently
secretly
often
slowly
yet surely
He accomplishes His purposes. There are certain rivers in
nature that flow so gently
that when looking at the water only
the eye of the
spectator is unable to discern any movement at all. Often the ways of God
resemble such riverses Looking at what is going on in common life
it is so
ordinary
so absolutely quiet
that you can see no trace whatever of any Divine
plan. And yet
all the while
the most insignificant of them is contributing
towards the accomplishment of the mighty plans of God. Men may be instruments
in God’s hands without knowing it. When Cyrus was moving his armies towards
Babylon he little knew that he was accomplishing the Divine purpose for the
humbling of the oppressor and the deliverance of His oppressed people. And in
all the events of common life
men seem to be so completely their own masters
there seems such a want of any influence from without
that God is liable to
slip entirely out of sight. And yet
as we see from the chapter before us
God
is really at work.
2. But again
there is a useful lesson in this chapter for directing
the conduct of men. You see in what direction the mind of Saul’s servant moved
for guidance in the day of difficulty. It
was toward the servant of God. And
you see likewise how
when Saul and he had determined to consult the man of
God
they were providentially guided to him. To us
the way is open to God
Himself
without the intervention of any prophet. Let us in every time of
trouble seek access to God. (W. G. Blaikie
D. D.)
Saul among the prophets
The threads of our daily life often appear to be either loose and
unrelated or hopelessly entangled. At times we seem to have nothing to do with
each other. We go on our separate ways
It is only now and then that we find
lines touching each other. A man climbs a hill that he may in solitude revel in
the delights of the landscape
and
lo
a little child meets him there
and the
supposed accident is the turning point in his life. A traveller turns aside
that he may drink of the well by the way
and
behold
the stranger who was
there before him
and who would have gone in one moment more
becomes the chief
joy of his life
the ruler of his fortunes
the sovereign of his destiny. Thus
our life is a mystery; we are strangers
yet friends. We live for many years
apart
and by-and-by there comes a moment which unites us in holy confidence
giving all mysteries a meaning
and showing all difficulties to be but steps up
to heaven. I have been led into this strain of animating
yet tranquillising
reflection by the circumstances in connection with which the text is found. The
asses were lost
what then? Who cares? Yet out of this simple circumstance
there may arise events which shall startle the most indifferent reader. The
asses being lost
Kish commanded his son Saul to take with him a servant
and
go in pursuit. The filial spirit never sees anything contemptible in the
paternal desire. Men should rule their lives not by the insignificance of the
service
but by the sublimity of the one Ruler in whose hands are the laws and
destinies of life. Saul might have looked at the object alone; instead of that
he looked at his father
in that look we find the secret of his obedience and
alacrity. When the disciples went to seek the ass for Jesus Christ
they
thought not of the meanness of the duty
but of the dignity of the Master. In
this verse there is nothing but the hollow sound of repeated disappointment. It
emphatically describes the negative side of life. There are men today who are
repeating this experience with most painful faithfulness. Go whither they may
they find not the object of their pursuit. They climb the hill of difficulty
and
behold
their errand is lost. Many of us may be said to be within the limits of
this dreary verse today. Life is to us hollow
empty
and mocking. The lifting
up of our hand doth but bring us weariness
and the putting forth of our
strength only adds to the vexation of our spirit Is there not a meaning in all
this? Is it possible that God can be taking any man along so painful and barren
a road to an end which shall bring elevation and gladness? The road to honour
is often long and hard. Men have to endure the discipline of disappointment
before they can bear the reward of success. The great advantage of having a man
of God in every city! The man of God makes his influence felt for good
and
becomes honoured and trusted in matters which are not strictly religious. Two
travellers have lost their way
and
behold
they inquire of a man of God! A
very beautiful image is this of the position of Samuel. What is the vocation of
the man of God? It is to tell other men their way! All men are morally lost;
the man of God points out the way of recovery: all men are in intellectual
confusion by reason of their moral depravity; the man of God shows the way to
the light! As ministers of the Gospel we are appointed to tell men the way.
This
too
is the appointment of heads of houses
conductors of educational
institutions
and those who mould and lead the sentiment of the times. Saul was
a gentleman
every whit! Eastern customs aside altogether
there was a vein of
gentlemanliness in the nature of Saul. He was about to ask a favour
but a
preliminary question arose in his mind. Absurd indeed is the idea of giving
anything to the man of God for his services! George Whitefield
when he had but
a cow-heel for dinner
would have the frugal meal set out with as much care as if
it had been a banquet. There are two ways of doing everything. It was but
little that Saul had to give
yet he gave it of his own free will
and with all
the grace of a natural king. We are not to pay mere prices for knowledge and
direction in life; we are to give gifts of the heart
--such donations as are
inspired by our love
though they may be limited by our poverty. It should be
noted that this little arrangement was made before the lost travellers went
into the presence of Samuel. It came of the spontaneous motion of their own
hearts. The question was not
What dost thou charge? What shall we give thee?
But a plan was laid beforehand
and Samuel was not subjected to the indignity
of a commercial inquiry. Christian churches might learn a great lesson from
this example. Modern gentlemen may learn something from the ancient
aristocracy. A wonderful kingdom is the kingdom of God! Though Samuel had
before him the future king of Israel
and he himself was about to be deposed
from his own supremacy
yet he communicated to Saul intelligence of the lost
asses! Doth anything escape the care of God? Doth not God care for oxen? Doth a
sparrow fall to the ground without our Father’s notice? If we give the great
concerns of our life into the hands of God
nothing that belongs to us shall be
accounted unworthy of His notice. A man should inquire what background he has
when a voice like Samuel’s sounds in his ear. Saul was informed that on him was
set all the desire of Israel: under such an announcement it was natural and
proper that he should look to his antecedents
that
so to speak
he should
gather himself up
and take correct measure of his manhood. A word of caution
must be spoken here. Inquiry into our antecedents and resources should never be
made with a fear of evading duty and difficulty. A very subtle temptation
assails us from this side. Spurious modesty may reduce to the uttermost poverty
and insufficiency
in order that by so doing it may lure us from paths of
difficulty and hard service. When humility is saved from degenerating into
fear
it becomes a source of strength. Moses complained that he was a man of
slow speech; he desired that God would send His word by some other messenger
because of his incapacity and unworthiness. Jeremiah urged in response to the
call of God
that he was but a little child. Saul declared that he was of the
smallest of the tribes of Israel
and sought to escape the duty of the hour
through a sense of personal inadequacy to fulfil its demands. There is a medium
between spurious self-depreciation and presumptuous boastfulness. That medium
is reliance upon the sufficiency of God. Whom God calls He also qualifies.
Observe
not increased intelligence
not additional personal stature
not any
outward sign and proof that he was elected to be king of Israel; God gave him
another heart. The question of life is often a question of feeling. What you
want is another heart. Your life requires to be sob on fire with the love of
God. “With the heart man believeth unto righteousness.” “Son
give me thine
heart!” Thou wilt be saved because thou hast cast thy whole heart at the feet
of the Saviour of the world
who came to teach men the love of God. The cry
arose amongst the people
“Is Saul also among the prophets?” We may
by
increasing our devotion
by multiplying our beneficent labours
by courageous
service in the kingdom of God
excite a surprise which shall indicate that we
are no longer amongst those who live only for this world
“whose god is their
belly
and who glory in their shame.” (J. Parker
D. D.)
Verse 8
Go seek the asses.
The lost asses
Though God gave the Israelites their own way
when they would not
be convinced of their error
it was not till the very last--not until He had
allowed them a further opportunity of reviewing their course. Sometimes
arguments which have failed to convince amidst the excitement and warmth of a
public assembly
will recur with power and impressiveness in the quietude and
retirement of home. We have felt
many a time
that we could not give our
friends a better piece of advice than to think again before they acted; and we
ourselves
probably
are no strangers to the advantages of acting upon “second
thoughts
” rather than upon first impressions. The Israelites accordingly were
dismissed to their homes: “Go ye every man unto his city.” If conscience were
awake and faithful
it would hear God saying
“Sinner
I stand between thee and
thy ruin a few days longer; I give thee the mercy of a few hours delay. Go
home; go and consider. Go to thy Bible; go to thy closet; go to the mercy seat;
go
ere it be too late; and pause ere thou dost resolve on persistence in thy
unholy desire--in thy ungodly plan.” We may be disposed to think that a more
dignified form of introducing Saul might have been selected--which greater
dignity would have been attained by an entire omission of the mention of such
trifles as Saul’s father losing his asses
and sending his son to seek them.
I. The study of
this feature of Saul’s history demands that a thought or two should be expended
upon the subject of the introduction into Scripture of these trivial incidents
these homely occurrences--for the recollection of every reader of the Bible
will immediately suggest that this is not the only instance in which the same
feature meets us in its manifold narratives. A writer who
merely to answer
some private end
makes up a tale
purposely avoids minute incidents. He deals
in generalities; because he feels that if he should descend into particulars he
will but multiply the chances of detection. The minutely circumstantial
character
therefore
of many of the narratives in the Bible is so far most
favourable to our reception of the Scriptures as written under Divine
influence
that it guarantees their truthfulness--a characteristic
the absence
of which would at once constrain us to deny their inspiration. Still
further--it must be acknowledged that matters which
in themselves and
separately considered
appear trivial
turn out often
in their connexion and
consequences
to be most momentous. It is the habit with God to associate the
most important results with that which
in its origin
appears most
insignificant. Nor only so--the purpose of a Divine revelation could only be
answered consistently with the dictates of the highest wisdom
as the leading
features of such a revelation were conformed to the facts and features of our
own everyday history. In order to accomplish its professed purpose of being a
guide and directory to man
it must be a faithful picture of human life. Were
the aspects under which it presented human life materially different from those
under which we ourselves view it
and even participate in it
we should be
tempted to say
This is not the book for us.
II. The incidents
connected with Saul’s appointment as king were not only trivial
but they
possessed in combination with this characteristic another feature--they were of
a class to which
in the ordinary way of speaking
we should give the name of
accidental. And in this respect
the history appears framed so as to teach us
the simple but emphatic lesson
that there is a God of Providence
and that
where
to the human eye
there may appear nothing but an accidental connexion
between two or more circumstances
there exists
in the mind of God
the most
clearly-intentioned
complete
and beautiful arrangement and harmony. As we
look back upon our own lives there stays by us the recollection of many
incidents which once appeared not only trivial
but accidental. Their
occurrence was the result of no premeditation of ours. They were such as arose
seemingly in the ordinary course of events; such as suggested no idea of any
special purpose being involved
or such as no human foresight could have prevented.
But why do they stay by us thus? What is the power which has lodged firmly in
our memory things which in themselves seemed to have no claim to so
long-enduring a recollection? Why have we not forgotten them long ago? For this
good reason: that these very incidents constituted
as we can now see
the
springs out of which flowed the most important events in the whole of our
history. Such views as those which have now passed before us of a thread of
Divine arrangement and plan passing through all the varied incidents of our
everyday life
should incite to the habitual acknowledgment of God in all our
ways. Repeated lessons discover to us our own incompetency to direct our steps
rightly amid the puzzling and perplexing paths of life. For notwithstanding that
which meets our eye
it is still a fact that all is arranged. The chart of the
Divine purposes is gradually unfolding; but the measure and the manner of that
unfolding we must leave in the hands of the great Contriver.
III. Another thought
suggested by that portion of the narrative now under consideration is
this--that since
from God’s concealment of the future
we cannot tell what He
may intend to do with us and by us
it is our duty to hold ourselves in
readiness to undertake any service which He may require us to render
to enter
upon any position He may call upon us to fill. Of all the possible or probable
events which might have happened to Saul
that of becoming king would most
certainly have been set down by himself and by others as the least likely ever
to occur. But how
it may be asked
can we be prepared for that which is as yet
entirely concealed from us--that which we cannot even anticipate? To this it
may be replied
that there are certain qualifications which are requisite alike
for all positions
and which render us
in a good measure
ready for any
service. Such
for instance
are diligence and fidelity in meeting the claims
of our present condition
whatever it may be. Such is the effort at mental
cultivation
by the acquisition of useful knowledge
and by the employment of
our thoughts upon the information thus gained. To these we may add that habit
of working from principle which will ever be found the best aid to
perseverance
because it stands opposed to all fitful excitement. The more self-acquaintance
too
which has been gained--the more dependence upon God--the more
prayerfulness
watchfulness
and concern for God’s glory--the more real
religion
in fact
which a man possesses
the more satisfied will he be in any
position
however lowly--the more prepared for service
however exalted. God
can turn all your acquisitions to profit. Saul
in the pursuit of a lesser
good
met with the offer and promise of a crown. We say he was fortunate. But
there is a better fortune which meets us wandering through this desert land
and often in pursuit of objects of inferior worth. An offer of a crown is made
us
but it is one of imperishable material. An offer of a kingdom is made us
but it is of “a kingdom which cannot be moved.” (J. A. Miller.)
The lost asses
Who would have thought that upon the straying of asses was linked
the anointing of the first king of Israel! But you must recollect there can be
nothing like what we call chance in God’s kingdom of Providence. Had some very
wise and skilful mechanic made a beautiful piece of machinery
and
in
explaining to you the different parts
were he to say of only one little wheel
“I have left that to work as it happens--I can’t
say what that will do;” tell
me would not your opinion of his wisdom instantly sink very much? and would not
there be a secret misgiving that that one wheel
however small
might bring
disorder into the whole piece of machinery? Never
then
think that He
whose
work is perfect
can have left the least thing without design; nay
so wondrous
is His work that often greatest events hang upon
what
we should think
very
small things. It is a blessed thing when the servant of God is enquired for
and it is found that he is about his Master’s business. Beautiful is the
account here given of Samuel. (1 Samuel 9:12-13.) And here you
find
while Saul was diligently seeking Samuel
Samuel stood before him. It is
a great mercy to be kept in the use of means. When we have obtained mercy to
seek any good thing of the Lord
we may be very sure He is waiting to give the
mercy he has taught us to seek. Samuel could tell Saul that the asses were
found; but he would fain draw his thoughts from such concerns to the higher matters
of a kingdom. In that beautiful book
“Pilgrim’s Progress
” you have read about
the poor man who was so busy raking among the rubbish that he never lifted up
his eyes to the beautiful crown which was just over his head. What a picture of
poor sinners! so taken up with seeking the things of earth that they have no
eyes
no heart for heavenly things: a throne
a crown
a kingdom
go for
nothing. Oh! leave caring for asses
your toys
your empty pleasures and
pursuits: come to Him Who shall tell thee all that is in thy heart; yea. Who is
able and willing to fill that large craving void
which all creation could not
fill
but which Jesus can fill to overflowing. (Helen Plumptre.)
A trivial incident the herald of a momentous future
In the second verse we find the first mention of a great man. Some
names are not worthy to receive the honour of historical immortality. Seeing
that they represent injury and injustice
it is better that they should fade
into unknown oblivion than stand as the patrons of evil and stimulus to crime
for succeeding generations.
1. Saul is introduced in connection with his ancestry. We are
informed of his nationality and parentage. If we thought more of our homes and
ancestors
national life would be swept of the political and filled with the
domestic. How apt are young men in times of advancement to forget their “poor
relations.” But it sometimes happens that God fastens a young man to his
father’s home by recording him in connection with his ancestry.
2. Saul is introduced in connection with the meaner duties of life.
See the simplicity and mystery of the divine plan!
3. The light which this incident throws upon Saul’s domestic
character:
I. The mysterious
powers which guide our lives. These forces are two-fold: the minor or secondary
influences which touch us.
1. Events. Life is so mysterious to us because we only see one side
of it. Like those beautiful laurel designs which decorate the church--behind
there are ugly ends of stick
there is no design
but deepest confusion: but in
front there are words of hope composed of leaves and flowers. So here we only
see the behind of life; in heaven we shall behold its twofold aspect
and be
thrilled by its harmony rather than awed by its mystery. The mysterious event
which had such an influence in shaping the future of Saul was
2. Persons. “And he said unto him
Behold now
there is in this city
a man of God” (1 Samuel 9:6). This shows that we
are influenced
2. The primary or Supreme influences which shape our lives. God is
the Supreme power of life.
II. The important
issues to which they tend.
1. Spiritual in their nature. They lead to the prophet.
2. Social in their bearing. Lead to kingships.
3. Samuel’s communications to Saul.
Lessons:--
1. If God wants a king he knows where to get him.
2. That obedient sons are likely to be Divinely honoured.
3. The mysterious power of human association.
4. The Divine casuistry of everyday life.
5. The harmonious working of Divine Providence.
6. The relationship of human governments to the Divine. (J. S.
Exell
M. A.)
Verse 9
Saul
a choice young man.
The choice young man
1. The first thing to notice about young Saul is his fine physique.
Do not despise a fine physique. Plato calls it “a privilege of nature”; Homer
“a glorious gift of the Deity”; and Ovid
“a favour bestowed by the gods.” Has
it never struck you how frequently the sacred writers allude to this quality?
It would be easy to find a score of Bible characters who are spoken of as
“comely
” or “goodly
” or of “great beauty.” In comparison to the soul the body
is not of great account; but still it must not be treated with neglect. The
soul’s lodgment should be kept in the best and most beautiful condition. “It is
a great mistake
” says Cobbet
in his essays to young men
“to suppose that you
derive any advantage from exterior decoration. Though with the foolish and vain
part of women fine clothes frequently do something; yet the greater part of the
sex are much too penetrating to draw their conclusions solely from the outside
shew of a man. They look deeper
and find other criteria whereby to judge.” The
piece is not very classical; but
as expressing the common feeling of the best
part of women towards the dandy or coxcomb
I believe it is almost perfection.
Physical beauty alone is a poor thing. Talleyrand said of a lovely woman that
“beauty was her least charm.” An intelligent mind and a kindly heart are as
necessary almost to make a face truly beautiful as form and complexion.
Physical beauty is often seen apart from spiritual beauty--“a gold ring in a
swine’s snout.”
2. The second thing to notice about young Saul is his filial piety
There is no duty more plainly or strongly enforced in the Scriptures than the
duty of obeying parents. And with it are associated the highest rewards and the
severest punishments; and these rewards and punishments pertain not only to the
future
but to the present life. The late William E. Forster
while still a
youth
was ambitious of a political career. His own notion was to study for the
law
as the likeliest means by which a poor man’s son could enter Parliament.
But his father insisted on his going into business. And the son did as his
father wished without demur
although not without keen disappointment and pain.
He fancied that his chances of Parliament were at an end. In this connection
his biographer says: “The boy acted invariably in such a manner as to prove
that the reverential regard he professed for his father was really felt
and
that he was at all times ready to submit his own inclinations to meet the
wishes of the latter.” Did William Forster suffer ultimately by his filial
submission? Most people will say that the father was wrong
and that his action
was fitted to thwart the hopes of his boy. And that is true. But Forster
by
his filial honour
had secured the interposition and influence of Heaven on his
behalf. And so
unlikely as it looked
he got into Parliament
and made a name
for himself there by noble and valuable services to his country--a name which
will not soon be dropped from our nation’s story. We must not omit to notice
here additionally the affectionate consideration young Saul had for his father.
3. The third thing to notice about young Saul is his modest
disposition. It is told of an old Scotch weaver that he was wont to pray every
morning that the Lord would give him “a guid opeenion o’ himsel’.” I cannot
conceive a less needed petition. The great fault with people nowadays is that
they have too good an opinion of themselves--see themselves bigger and better a
great deal than the reality. While pride makes men ridiculous
humility
commands admiration and love. Sir Joshua Reynolds was never satisfied with his
work. He said once to a friend
who was praising his pictures very highly:
“Sketches
sketches
only sketches!” When George Washington rose to reply to an
eloquent and flattering speech
expressive of the thanks of his country for his
services in the French and Indian Wars
he blushed
stammered
and then sat
down in utter confusion
drawing from the speaker the further compliment that
his modesty was equal to his valour. Virgil
the “Prince of Latin Poets
” could
not bear to be stared at in the street: and would sometimes seek shelter in
shops from the demonstrations of his admirers. But modesty may degenerate into
a vice. Men suffer
and the world suffers
by an excess of modesty. Milton
attributes to the just and pious honouring of ourselves every laudable
endeavour and worthy achievement. And so Pythagoras said to his pupil:
“Reverence thyself.” I would rather have a man over-estimate than underestimate
his powers. While the first mistake may stimulate small talents to the performance
of great deeds
the last may prevent great talents from achieving half their
possibilities. We are familiar with the grumblings of (so-called) “modest
merit.” It complains of neglect and unfair treatment. Nincompoops and nobodies
are getting on
and even loaded with rewards and honours
while it is left
without notice and without pay. But well has Washington Irving said of these
complaints: “They are often the cant by which indolent and irresolute men seek
to lay their want of success at the door of the public. Modest merit is too apt
to be inactive
or negligent
or uninstructed merit. Well-matured and
well-disciplined talent is always sure of a market
provided it exerts itself;
but it must not cower at home
and expect to be sought for.”
4. The fourth thing to notice about young Saul is his independent and
generous spirit. In search of the asses
he came near to the town where resided
the prophet Samuel. The servant suggested to him that he should consult the
seer about the strayed herd. The idea was good--capital--here was a way out of
his difficulty. “But
” said Saul
“behold
if we go
what shall we bring the
man? for the bread is spent in our vessels
and there is not a present to bring
to the man of God: what have we?” Saul was a gentleman! Do not say that this
was an Eastern custom. It was
and the plate at the church door is a Western
custom. But Saul might have neglected the custom
as some among us--I do not
say in this audience--may neglect the plate. He respected the religion of his
fathers. To all outward seeming he walked in the commandments of Jehovah. God
complains through Samuel
at a later stage of the king’s history
that he had
turned back from following Him
so that at one time Samuel had evidently been
controlled
at least to some extent
by the Divine Will. But there was no depth
in his religion. It was a superficial growth--its roots did not go down into
the heart. And so the disappointment of his later history. Giving so much
promise at the start
his life closed in midnight blackness and horror. (F.
A. Forrest
M. A.)
The choice young man
Let us ask ourselves what are the characteristics of the choice
young man. The “choice” of anything signifies the best example of that thing.
The word involves the idea not of exceptionalness but of representativeness.
The choice fruit of the tree is the tree’s best fruit; it is that in which the
tree’s juices have had their most unhindered way
and made the best which that
tree was capable of making. The choice work of art is the freest embodiment of
the artistic spirit
the thing in which beautiful thought and beautiful work
and beautiful material have done their best. The choice man is the best
specimen of humanity
the human being in whom there is least that is inhuman or
unhuman
and in whom the truly human qualities are most complete. So is it with
the choice young man. He is the true young man. The great point of the phrase
is this--that it denotes not an exception but a true condition of human life.
When
however
we go on to ask
beyond this generous consciousness of
admiration
what it is which we admire in young manhood
our answer must be
found
I think
in the way in which the true human life always begins with its
circumference
as it were
complete
and then fills in its space with its details.
It might have been just the opposite. Life might have been made to begin with
some one point and slowly widen out from that point until its completeness were
attained. As it is
it leaps at once to this completeness of itself; it is
exuberant at the beginning; it does not distrust the world and only gradually
learn that the world is worthy of its trust; it trusts the world outright
and
lets all stingy questionings come afterward. Life seems so good that it is
satisfied with its own normal exercises and emotions
and does not seek
additions in artificial stimulants. Now here is a distinct quality in human
youth
belonging to a distinct truth concerning the life of man. If it is so
then we have reached our first idea about the choice young man. In him this
quality of human youth will be most bright and clear He will be most possessed
with the sense of the sufficiency of life
and most eager to preserve its
purity because of the completeness which he feels in it. This is the true
motive of the best young man’s desire for purity. It is not fear. Life
the
true life
the choice life
begins upon the mountains. As the morning mists
scatter
it sees the gulfs it did not see at first; but it has no natural
necessity to plunge into them when they are seen. And the true power of its
continence is not the horror of the gulf
but the abundance and glory of the
pure hill top where the young feet stand. All this does not apply only to those
things which are absolutely and manifestly vicious
to wanton licentiousness add
reckless sin; it applies to all the accidents of life. It is a bad sight for
the eyes to see when a young man has come prematurely into the power of those
accidents
when he cannot find life abundant without what we call the “comforts
of life
” even those which have no vicious element about them. What business
has the young vigour of twenty to demand that the fire shall be warm and the
seat cushioned and the road smooth? Let him not parade his incompetence for
life by insisting that life is not worth living unless a man is rich--unless
that is the abundance of life should be eked out with wealth
which is an
accident of life
not of its essence. Sad is it when a community grows more and
more to abound in young men who worship wealth and think they cannot live
without luxury and physical comfort. The choicest of its strength is gone. The
same principle
that life in the young man should be abundant in itself
would
find still broader application in every relation of human action. It would
bring simplicity and healthiness in every standard. It would rule out and cast
aside as impertinent and offensive all that was artificial and untrue. How
clear it makes the whole question of the way in which money is to be gained or
given! And so it brings us at once to another practical question of young men’s
life. Money to the simple healthy human sense is but the representative of
energy and power. It is to pass from man to man only as the symbol of some
exertion
some worthy outputting of strength and life. In social life
in club
in college
on the street
the willingness of young men to give or to receive
money on the mere turn of chance is a token of the decay of manliness and
self-respect which is more alarming than almost anything besides. It has an
inherent baseness about it which not to feel shows a base soul. To carry in
your pocket money which has become yours by no use of your manly powers
which
has ceased to be another man’s by no willing acceptance on his part of its
equivalent--that is a degrading thing. Will it not burn the purse in which you
hold it? Will it not blight the luxury for which you spend it? So I rank high
among the signs of a choice human youth the clearness of sight and the
healthiness of soul which make a man refuse to have anything to do with the
transference of property by chance
which make him hate and despise betting and
gambling under their most approved and fashionable and accepted forms.
Plentiful as those vices are among us
they still in some degree have the grace
to recognise their own disgracefulness by the way in which they conceal
themselves. It is an awful hour when the first necessity of hiding anything
comes. The whole life is different thenceforth. When there are questions to be
feared and eyes to be avoided and subjects which must not be touched
then the
bloom of life is gone. Put off that day as long as possible. It is no drawback
from the truth or power of all this that it involves the appeal to sentiment
for the presence and the power of healthy sentiment is another token of the
choice young humanity. Sentiment is the finest essence of the human life. It
is
like all the finest things
the easiest to spoil. It bears testimony of
itself that it is finer than judgment
because a thousand times when judgment
is all clear and right
sentiment is tainted and all wrong. And hosts of men
feeling the mysterious dangers which beset sentiment
would fain banish it
altogether. They do not know how to use it
and so they will not try. It is
explosive and dangerous
and so it shall be watched and made contraband
like
dynamite. How many men do you know who can frankly look you in the face and say
a piece of sentiment
and make it seem perfectly real and true
and not make
either you or themselves
or both
feel silly and embarrassed by their saying
it? Now if men must come to that
the longer it can be before they come to it
the better! Let the sentiments have their true
unquestioned power in the young
man’s life. Let him glow with admiration
let him burn with indignation
let
him believe with intensity
let him trust unquestioningly
let him sympathise
with all his soul. The hard young man is the most terrible of all. Do you
remember the simpler
nobler story of the young Christ? “When He came near He
beheld the city
and wept ever it.” Tell me what becomes of the hard young man
proud of his unsensitiveness
even pretending to be more unsensitive than he
is
incapable of enthusiasm
incapable of tears; what becomes of him beside the
knightliness of a sorrow such as that? The little child is sensitive without a
thought of effort. The old man often feels the joy and pain of men as if the
long years had made it his own. But
in between
the young man is hardened by
self-absorption. Be sure that there is no true escape from softness in making
yourself hard. It is like freezing your arm to keep it from decay. Only by
filling it with blood and giving it the true flexibility of health
so only is
it to be preserved from the corruption which you fear. Be not afraid of
sentiment
but only of untruth. Trust your sentiments
and so be a man. It
would be strange indeed if our first truth did not apply to the whole methods
of thought as well as to the actions and the feelings. That truth was
you
remember
that youth began with the large circumference
and then filled in the
circle gradually with the details of living. It does not start with the small
detail
and only gradually build out to the large idea. Now
what will that
truth mean as we apply it to the intellectual life? Will it not mean that the
choicer a young mind is the more immediately it will begin with the perception
of great truths
which then its thought and study and experience will fill out
and confirm? It is the place and privilege of the young man to know immediately
that God is good
that the world is hopeful
that spirit is real. These great
ideas are his ideas. He does not prove God’s existence
building it up out of
his own sight of the things God does. He sees God. He the pure in heart
sees
God; and then all his life is occupied in gathering into the substance of the
faith which he has won by direct vision
the vividness and definiteness which
separate successive experiences of God have to give. Not that your young man
will not make a thousand blunders
not that he will not sometimes seem to lose
his sight of truth
but that the method of his mental life is right
and so
that in the end he must stand clear under a cloudless sky. The world’s strength
has been built up thus
by young men believing and uttering the truth they saw--the
greatest
largest truth--and then their experience filling that truth with
solidity until it became a foundation on which yet greater truth might rest.
Begin with largeness of thought
and with positiveness of thought. The way in
which a man begins to think influences all his thinking to the end of his life.
Begin by seeking for what is true
not for what is false
in the thought and
belief which you find about you. Scepticism is not merely the disbelief of some
propositions. If it were that
there is not one of us but would be a sceptic.
It is the habit and the preference of disbelieving. God save us all from that
scepticism! God save especially our young men from it
for a sceptical young
man is a monstrosity. What shall we say about this whole last matter
the
matter of belief
except that the true young man’s life
the choice young man’s
life
is bound to be a life of vision. To see the large things in their
largeness--that is his privilege; and there is no privilege which is not a duty
too. And now I do not know whether there has come at all out of What I have
said anything like a clear image of the choice young man. As I said when I
began
I should care little to try to create that image if it were some
strange
exceptional creature that I was trying to carve. But it is not that;
it is the true young human being
the type and flower of the first vigour of
humanity. And these are the qualities which we have seen in him--purity of
body
mind
and soul; simple integrity
and a dignity which will not have what
is not his
no matter under what specious form of game or wager it has come
into his hands; tenderness
sympathy
sentiment--call it what name you will
a
soul that is not cynical or cruel; and positive
broad thought and conviction.
Do these things
as I name them
blend with one another? Does there stand out
as their result a figure recognisable and clear
well-knit and strong
brave
generous
and true
but very little conscious of itself
dimming the love and
honour of the human heart. For men do love the type and flower of their own
young manhood. Little children and young boys look up to it with touching
reverence. Old men look back to it with wistful longing
often with a perplexed
wonder how they ever passed themselves through a land which they see now to be
so rich and kept so little of its richness. Only once in this sermon have!
spoken of Jesus as the specimen of human youth. But He is such a specimen
always. And I appeal to all of you who have sympathetically read” the Gospels
to say whether you do not feel through all His life of sorrow the subtle
certain presence of this joy of which I speak. It is the ideal joy of life
burning through all the hardest and cruellest circumstances of life
and
asserting
in spite of everything
the true condition of the Son of God and the
Son of Man. I have spoken of the young man’s character and life
and I have
seemed to say nothing at all of his religion. Is it because I have forgotten
his religion or thought it of small consequence? God forbid! It is because one
of the most effectual and convincing ways to reach religion is to make life
seem so noble and exacting that it shall itself seem to demand religion with
the great cry
“Who is sufficient for these things?” When not yet driven by the
stress of sin and sorrow
but exalted by the revelation of what life might be
and eager with the witness of the truth of that revelation which fills his own
self-consciousness
the young man looks abroad for help that he may realise it
then he finds Christ. And he finds Christ in the way that belongs to him just
then and there
just in the time and place where be is standing. He finds
Christ the model and the master. It is the personal Christ that makes the young
man’s religion. “Behold this Christ standing before me
pointing to the heights
of the completed human life
and saying not
‘Go there
’ but saying
‘Follow
me’--going before us into the land our souls desire!” When religion comes to
mean simply following Christ
when the young man gives himself to Christ as his
Leader and his Lord
when he prays to Christ with the entire sense that he is
laying hold of the perfect strength for the perfect work--then the whole circle
is complete. Power and purpose
purpose and power
both are there; and only the
eternal growth is needed for the infinite result. (Phillip Brooks.)
A choice young man
A great writer has said that it is possible for us to be good for
nothing in history save as a warning. Saul stands in history as a warning.
I. Observe
that
prayer should be submissive. I cannot think the Israelites were wrong in their
wish for a king. There is a provision in the Book of Deuteronomy for a king.
But mark
they were wrong in demanding a king.
1. So sometimes God listens to and allows the blinded prayers of our
hearts
and they turn to curses. “Thine own wickedness shall reprove thee and
thy backslidings
” etc.; “I gave thee a king in my anger
” etc.
2. God sometimes grants in the way of reproof. I have seen parents
who prayed: “O
spare my sick child
” mourn that their boy ever lived to grow
to manhood. The shadow of death receded in answer to that dictating prayer
but
a darker shadow took its place. I have heard young men pray” “O Lord
give me
success in this life.” I have heard them declare: “That success they would have.”
In pain beyond expression poignant
they afterward found out that character
made strong and shining with virtues
is better than applause
than power
than
riches.
3. Let us rather pray as did our great exampler in Gethsemane. Let us
never forget that our blessing is wrapped up in God’s will and not in our own.
II. Let us learn
that Divine providences descend to and include what we call their trivialities
of life. Could there be anything more trivial than searching for runaway asses.
Yet
on this trivial circumstance swung the door through which Saul passed to
his throne. Long before Mohammed’s power was settled
when pursued by his
enemies
at one time
he pushed back a bough that was before a cave and entered
the opening. A moment after a bird lit on the bough As the enemy came up the
bird flew away. Said the enemy: “He could not have gone into that cave
or the
bird would not have been on that bough
” and they passed on
and Mohammed’s
life was saved. Tell your troubles in God’s ear. Don’t think them too trivial.
III. Learn that
there may be a fair beginning and a dark ending. Saul attributed his first
great victory to God
and would not allow the needless shedding of blood. But
the drawback was
Saul had not given himself to God. There was another Saul
who
when smitten down by the blinding light
cried out: “What wilt Thou have
me to do?” His life was henceforth a seeming failure. He loses all things
but
Saul
the king
has all things--he has his crown. Saul of Tarsus
stripped of
all earthly things
awaits his crown. “Henceforth
” says he
“there is laid up
for me a crown
” etc. Saul
the king
lost his crown in death
etc. See the
difference. The one gave himself to God
the other did not. Which choice is to
be preferred? Which do you make? (Wayland Hoyt.)
The ruin of a choice young man
A life of bright promise may prove a life of disastrous failure.
I. The bright
prospects of this choice young man.
1. His natural endowments were such as admirably to fit him for the
position it was the will of God he was to occupy
so that he entered upon his
office with advantages from which the best auguries might have been formed.
“See ye him
” said Samuel
“whom the Lord hath chosen
that there is none like
him?” I would here remark the advantages to us
as young men
of good health
and a strong
vigorous body.
2. Nor was Saul lacking in moral qualities. His occupation
his
concern for his father
his obedience to the prophet
his respect for religious
ordinances
clearly indicate him to have been a man of quiet
plodding
and
God-fearing disposition. Yes
you may have all these
and be in the eyes of all
“a choice young man
and goodly;” yet lacking one thing
as Saul did
when
trial and temptation come
the fair promise of your youth may be blighted; and
when you
and others interested in you
expected to be reaping a harvest of
bliss
there will be nothing left but bitter disappointment and vain regret.
II. Abused
privileges. What God expected from the king of His people is clearly defined in
Deuteronomy 17:14-20. Saul was no doubt
made acquainted with these injunctions by Samuel
so that there was no excuse
whatever for his failure. Indeed
it is clear that his failure came not as the
result of ignorance
but of a stubborn
rebellious will
which set itself in
opposition to the will of God; and also from want of obedient faith. The first
indication of these signs of defection
we have in 1 Samuel ch. 13. This
injunction was to be a test of Saul’s faith
and it failed. Another test was
given him. “Go
” said Samuel
“and smite Amalek” In this test of obedience he
again failed; for
contrary to his commission
he spares Agag
and also brings
of the spoil of war to offer in sacrifice to God. In this his pride is
manifest--he cares little for the approbation of God
but wants honour before
the people. God requires of you heart allegiance. The only true safeguard you
can have for this life is in giving yourselves up to Christ
. Without this you
may
and some of you will
become moral wrecks like Saul.
III. Blighted
purposes.
1. The Divine purposes cannot be frustrated by our unfaithfulness.
Without any interference with their moral liberty
God
no doubt
fulfils His
own designs even by wicked men. The counsel of the Lord
that shall stand. God
makes all events and all lives subservient
to His wise and holy will. Yet this
is no excuse for our lack of fidelity to duty.
2. Saul’s own purposes were broken off. His heart must have been big
with hope when he received the Divine anointing
and in pursuing his course of
disobedience
he
no doubt thought to win renown for himself and Israel
Self-aggrandisement was the secret purpose in much of his disobedience; and
then as to his son Jonathan
whom he made a general in his army; as a father
he must have cherished purposes concerning him. But all were doomed to
disappointment
and that by his own folly. He who serves God takes the best way
to serve himself. It is a solemn truth
too
that when a man has begun to go
wrong
he finds it harder every step he takes to retrace his course. Another
startling truth
which it may be wise to mention
is given us in the ruined
prospects of this virtually discrowned monarch.
3. He sins beyond the possibility of repentance. Awful capabilities
of self-torture lie folded within every human soul. Youthful sins lay a
foundation for aged sorrows heart allegiance to Christ will be the only
insurance you can have against becoming the victims of clans of evil forces now
lying in ambush within the mysterious recesses of your soul. But in addition to
the blighted purpose of Saul
there were others who suffered by his sin. No man
liveth unto himself. What a blight did Saul’s sin bring upon the hopes of
Samuel. Saul
too
blasted the purposes of his family. His sin involved his
sons in his misfortune; for the sceptre passed away from his house
and his
family became extinct. (W. Williams.)
Saul: A shipwreck
Dr. Newman
after attempting three times to preach on Saul
is
compelled to confess that Saul’s character continues to be obscure to him and
he warns us that we must be cautious while considering Saul’s obscure
character. But
unhappily
the obscurity begins further back than Saul. The
obscurity begins with Saul’s father and mother. We never hear of Saul’s mother;
but what kind of a father can Kish have been. We know all about Samuel. All
Israel
from Dan even to Beersheba
knew that Samuel was established to be a
prophet of the Lord; all Israel but Kish and his son Saul. Yes
there is some
quite inexplicable obscurity about Kish as well as about Saul; an obscurity
that perplexes us and throws us out at the very opening of the son’s sad
history. And yet
when we turn back and begin to read Saul’s whole history over
again with our eye on the object; when we stop and look round about us as we
read
the ancient obscurity begins to pass off
but only to let alarm and
apprehension for ourselves and for our own sons take its place. Saul staggers
us and throws us out till we look at ourselves and at the men round about us
and then we soon see
what had before been obscure to us
that our inborn and
indulged tastes
likings
dispositions
inclinations
and pursuits rule us
also
shape us
occupy us
and decide for us the men we know and the life we
lead. Josephus says that Samuel had an inborn love of justice. But Saul had
inherited from Kish an inborn and an absorbing love of cattle and sheep; and
till they were lost
Saul had no errand to Samuel’s city. Why hold up our hands
at Saul’s obscurity
and at Saul’s ignorance of Samuel. We have it in
ourselves. We also see what we bring
eyes to see
and ears to hear
and hearts
to love if you have no more sense of religion and life than Saul and his father
had
at least
like them
give the preference to a religious servant. Saul’s
servant knew Samuel. Saul was led up to the door of his earthly kingdom by the
piety of his father’s servant; and you may be led up some day to the door of
the heavenly kingdom by one of your servants who has interests and acquaintances
and experiences that up to tonight you know nothing about. Saul with another
hearts Saul with the Spirit of God upon him! You cannot understand. Another
heart has more meanings than one in Holy Scripture; and so has the Spirit of
God; and so has prophecy. Isaiah prophesied of the atoning death of Christ
but
so did Caiaphas. The Spirit of God came upon Jesus at the Jordan
but He came
also on Samson at the camp of Dan and upon Balaam beside the altar of Baal.
Matthew Henry in two or three words makes clear to us all the obscurity of
Saul’s other heart. “Saul
” says the most sensible of commentators
“has no
longer the heart of a husbandman
concerned only with corn and cattle; he has
now the heart of a statesman
a general
a prince. When God calls to service He
will make fit for it. If He advances to another station
He will give another
heart; and will preserve that heart to those who sincerely desire to serve
Him.” So He will. But that is just what Saul
another heart
and all
did not
sincerely desire to do. And here hangs the true key to the whole of Saul’s sad
history. He was elected and crowned king over Israel
but he was as ignorant
all the time of the God of Israel as he was of Samuel
the great prophet of the
God of Israel. The truth is
another heart
prophetical spirit
and all
Saul
all along was little better than a heathen at heart. And hence it is that what
has often been called the profanity of Saul’s character scarcely rises to the
dignity of profanity. Saul’s most presumptuous sins scarcely attain to
profaneness. You must have some sense of what is sacred before you can be
really profane. But Saul has no such sense. In his youth he had not one spark
of insight or interest in the religious life and worship of Israel. He had never
heard of Samuel. At the same time
in giving Saul another heart
the God of
Israel gave Saul the greatest opportunity of his life to make himself a new
heart God suddenly made a break in the ungodly and heathenish life of the son
of Kish. So much so that Saul for the moment was almost persuaded to become an
Israelite indeed. No; there is no such obscurity about Saul getting another
heart and yet that heart coming to nothing. We have all had the same thing in
ourselves. We ourselves have gone out on an errand of duty or of pleasure and
have come back with another heart. Sometimes it has been at a time of sorrow
and sometimes at a time of joy and gladness. At the death of a father or a
mother
at the time of leaving home to take our place in a lonely world; or
again
at that happy time when our loneliness was so graciously dealt with by
God. God
I feel sure
lets no man become a married man without giving him the
great opportunity and the new start in religion He gave to Saul when He made
him king of Israel. In the kingly heart that God gives to every bridegroom we
are not far for the time from the kingdom of heaven. Had Saul’s change of heart
only held
had his conversion only become complete
Saul would have been one of
the greatest of all the Old Testament men. Saul was not a common man. It would
take a Shakespeare to put himself into Saul’s place and let us see the obscure
working of Saul’s heart under all his temptations. But
unhappily
Shakespeare
had so little interest in Divine things
at least as they are set forth in the
word of God
that he has gone away and left us to deal with such characters as
Esau
and Balaam
and Saul
and Judas for ourselves only
there is one dark
passage toward the end of Saul’s insane life that we need no Shakespeare nor Newman
to open up to us
Saul’s mad and murderous envy of David is as clear as day to
every man who puts its proper name on what goes on every day in his own evil
heart. Themistocles could not sleep for the victories of Miltiades
and no more
could Manning sleep for the Sermons
and The Apologia
and the promotion
of Newman. And I have my Miltiades and my Newman
and so have you. Between Saul
and Themistocles and Manning
and you and me
there is no difference. In genius
and in services there is an immeasurable difference; but there is no difference
at all in our gnawing and sleepless envy of those who have the genius
and do
the service
and enjoy the praises and the place. (A. Whyte
D. D.)
Men of great stature
Mr. Lincoln
as he shook hands with the judge [Kelley
of
Pennsylvania]
inquired
“What is your height?” “Six feet three. What is yours
Mr. Lincoln?” “Six feet four.” “Then
” said the judge
“Pennsylvania bows to
Illinois. My dear man
for years my heart has been aching for a President that
I could look up to
and I’ve found him at last in the land where we thought
there were none but little giants.” [The distinguished Stephen A. Douglas
of
Illinois
was known as the “little giant.”]. (Raymond’s Lincoln.)
Verse
18
The people will not eat until he come
because he doth bless the
sacrifice.
Religious ordinances
There is a striking resemblance between the outlines of the
Mosaic
and of the Christian Church. Each arose upon a Divine basis. Each had
its form of imitation and symbolic rites. Each had its three orders of
ministers in the sanctuary. And each boasts of a Divine Being at its head. As
in the one
so in the other
the covenant is in the hands of a Mediator
and
its principles and laws are deposited in a sacred code. There is
indeed
in
the Christian Church
a higher degree of spirituality than is found under any
other dispensation. Here
the daily sacrifice and oblation cease
absorbed
in
their significance
in that great sacrifice
of which
to the eye of faith
they all were figures. But in the constitution of this Church
our blessed Lord
did not overlook the ancient pattern of heavenly things
nor forget the nature
of man.
1. The first point to which I would call your attention
is the
fitness and utility of Religious Ordinances. There are in truth
no such
obvious
simple
and universal means of preserving communities distinct
and
manifesting their members to the world and to each other
as characteristic
rights and peculiar badges. Nature prompts to the use of them; for the savage
of the woods has the song and the ceremonies of his ancestors
and by the
gashings and daubings with which he disfigures his form
denotes his tribe.
Reason and policy have discovered their utility; for the armies of the
ambitious have their uniforms and their standards; and almost every nation has
its mode of naturalising subjects
its oaths of allegiance
and its arms.
Indeed so fit and necessary are they
that few communities continue long
without them
or survive the loss of them; and they who denounce all rites as
useless
are obliged to recur to peculiarity of dress
of phrase
or of
gesture
when they would be known to each other
and distinguished from the world.
Hitherto our observations have been of a general nature applicable go any
community. What
then
shall we say of the propriety and importance of rites
and ordinances
in the service of religion? To the Jews
God appointed a system
of ceremonies
to connect them together
and shadow forth the sublime subjects
of faith to their understandings. And our adorable Redeemer instituted for His
followers a baptism
which should represent their “death unto sin
and new
birth unto righteousness”; and a supper
in which they should commemorate the
foundation of all their hopes and joys
His offering Himself in the body once
for all. Religious ordinances are of unspeakable advantage
in uniting members
of the same body
and attaching them affectionately to each other. They form a
kind of visible chain connoting men together; the first and last links of which
are connected with God. Community of interest begets confidence; and while we
are pursuing the same objects
under consciousness of the saint infirmities
but
with reliance upon the same hopes
we are filled
involuntarily
with affection
for each other. This strikingly illustrated in the natural tendency
and no
doubt was strong in our Redeemer’s view at the gracious institution
of the
Lord’s Supper.
2. There arises from the nature of the Christian ordinances
a
peculiar necessity for an authorised ministry. These sacraments are of high and
holy import. Like the ark of the covenant
they are not to be carried by
unhallowed hands. They are seals of an engagement between God and men. They are
compacts between the Almighty Father and His repentant children
in which He
pledges Himself
upon condition of their faith and obedience
to give them the
pardon of their sins
the blessings of His Spirit
and the enjoyment of eternal
life. And who can sign the covenant of such mercies unto men
but they who act
in God’s behalf? And who can act in God’s behalf
but they who act by God’s
authority? Not
that in those to whom this ministry is committed
there is any
elevation above the ordinary qualities of their fellow beings. “We have this
treasure
” says St. Paul
speaking of the great Christian behests entrusted to
the ministry
“we have this treasure in earthen vessels
that the excellency of
the power may be of God
and not of us.”
3. Here we are brought to notice the obligations
which the truths we
have been considering devolve upon ministers and people. The first and most
obvious inference is
that it is incumbent upon us all to respect and observe
the institutions of the Gospel. But the truths we have been considering
press
upon our observation the holiness
and importance
and duties of the ministry.
They are the keepers of the fountain
which is set open for mankind to wash in
from sin and from uncleanness
and they are the dispensers of the word
by
which we are instructed in righteousness
and begotten again to the blessed
hope of everlasting life. Under the Christian dispensation
much more than
under the Jewish economy
should there be written upon the foreheads of the
priesthood
and upon all their sacred vestments
“Holiness unto the Lord.” But
finally
we must remark
that there arises from what has been said
an
obligation upon the people to abide by
and cooperate with those
who are
regularly appointed to minister in holy things. In vain will God have
instituted ordinances in the Church
in vain will He have established in it
pastors and teachers
if the body of Christians neglect
or profane
these
sacred institutions
or with Gallio’s temper
“care for none of these things.”
(Bishop Dehon.)
Verse 26
It came to pass about the
spring of the day.
The spring of the day
“The time was to the day
what spring is to the year. The diurnal revolution of the earth round its own
axis corresponds with the annual revolution of the earth round the sun
and the
different periods of the day--morning
noon and night--therefore resemble the
different seasons of the year--spring
summer
autumn
and winter. According to
this beautiful analogy
the spring of the day embraces the early hours after
sunrise. Nowhere is the spring of the day so delightful as in Palestine
for
later on it becomes oppressively hot. The people do all their travelling and
most of their work in the early morning. Saul commenced that
fateful journey
homeward from the hill village of the prophet which led to the throne of Israel
in the spring of the day. Ah! what difference that first setting out in life
from the hill of Juph in the spring of the day from the dark closing of his
life on Mount Gilboa in the dreary winter of the day.” (Hugh Macmillan
D.
D.)
Verse 27
Bid the servant pass on before us.
Samuel and the young man Saul
This was Samuel’s third interview with this goodly young
man. This time he spoke to him with great closeness of personal application
sending the servant out of the way that he might say things to him which nobody
else might hear. He tried to speak to the young man’s inmost soul. The prophet
felt a deep solemnity
his whole heart saying every word that fell from his
lip. I think I hear his earnest tones
and accents sweetened by a great love
for Samuel loved Saul
and it was his affection which made him speak so
earnestly and pointedly. This time the preacher would hold you fast
as if he
said to each one
“I will not let thee go unless thou givest thy heart to
Christ
and become His servant from this very hour.”
I. First
let us
think upon the attention which he requested. He said to the servant
“Pass on
before us
” and he passed on. Bid the servant pass on; forget for a while your
business
forget your family
forget your joys
forget your sorrows. I wish I
could so speak that men would say of my preaching what they said of
Whitefield’s. One man said
“Whenever I went to church before
I calculated how
many looms the church would hold”--for he was a weaver--“but when I heard
Whitefield I never thought of a loom.” Another said
“While I have been in
church I have often built a ship from stem to stern; but when I heard Mr.
Whitefield I could not lay a plank; he took my mind right away from such
things
and occupied me with higher thoughts.” The next point in the attention
requested was the desire that he would “stand still a while.” I pray you bask
in the gospel as men do in the sunlight when they would be warm. Let the gospel
have its own legitimate effect upon you. Lay bare your bosom to it. Ask that
your soul may have no stone of carelessness laid upon it
as though it were a
dead thing in a sepulchre
but that it may come forth in resurrection life
through the quickening word of the Divine Spirit. Is not this what the word of
God deserves? Should it not have our living
loving attention? When God speaks
let all be silent. I have heard that the great clock at St. Paul’s can scarcely
be heard in Cheapside
by reason of the traffic that is going on; and so the
most solemn voices are drowned amidst the din and uproar of our business
and
we do not often hear God’s voice
unless we are accustomed to give ourselves a
little quiet and holy stillness
and sit in our chamber alone
and say
“Now
Lord
commune with me.” As the Word of God deserves such quiet attention
it certainly
is only by such attention that it is likely to bless us. I remember a child who
used to be noted for great attention during sermon
and his mother
noticing
his deep earnestness
asked him why He said
“Because
mother
I heard the
preacher once say that if there was a piece of the discourse that was likely to
be of good to our souls
Satan would try to make us lose it; and as I do not
know which part God will bless me by
I try to hear it all
and to remember it
all.” Oh
when people come to listen to the preacher with such a spirit as
that
it is sweet work to preach. But many things arise to prevent this
attrition. You cannot get some folks to be still
they are so frivolous; you
cannot make them think. Some men dread the process of thinking
almost as much
as they would a touch of the “cat” on their backs. They cannot bear to consider
and meditate. God has distinguished them above brutes by giving them the
faculty of thought
but this high privilege they try to ignore. Do stand still
a while
and let nothing come in to break the silence of your spirit
while you
listen to the voice of God. I would earnestly persuade every one here who is
not saved to get an hour alone somehow.
II. The subject
upon which Samuel discoursed with Saul
or rather the subject about which I
would discourse at this time
if I am so happy as to have secured your ear. The
subject is the Word of God. That God should give us a Word at all is very
gracious. It is wonderful that he should condescend to speak to us
because we cannot
understand much: we are like little children at the very best. In the
particular word of God which Samuel spoke to Saul there was some likeness to
the message which I am bound to deliver to you! Samuel spoke to Saul about a
kingdom
of which this young man should be the king. Little did Saul dream that
on this day the kingdom should be given him
and little dost thou dream of it
perhaps as yet; but I pray thee let me show thee the word of God
for thou
mayest yet find a kingdom there
a kingdom for thee
a crown of life for thee
which fadeth not away
and a seat at the right hand of God with Christ in the
day of His appearing.
2. Samuel not only spoke about the kingdom
but he showed him the
word of God by an anointing Thou sayest
“I am not capable of high and noble
things.” Thou shalt be made capable
for in the day when God anoints thee thou
shalt receive strength
--“To as many as received Him
to them gave He power to
become the sons of God.” Thou shalt receive enlightenment and illumination by
the Divine unction of the Holy Ghost.
3. Samuel spake to Saul about another matter
namely
about a change
that he should undergo. Hast thou never heard that God can create thee for the
second time? can destroy in thee the power for sin
and bring thee under another
dominion
and make thee an eager after right as thou hast been after wrong
and
make thee as happy in the service of Christ as ever thou wast in the service of
the devil
ay
and ten thousand times more so? (C. H. Spurgeon.)
Stand thou still a while that
I may shew thee the Word of God.
Communications from God to Man
The text suggests two remarks concerning Divine communication to
man.
I. They are
necessary to qualify him for the discharge of his obligations. Saul was about
assuming an office of enormous responsibility
and Samuel felt that a knowledge
of the “Word of God” was of primary importance to him. “I may shew thee the
word of God.”
1. The word of God is essential to enlighten us as to our duty. On no
subject has man made greater mistakes than on that of duty. The greatest sages
of the old world blundered terribly on this point. But how clearly it is
unfolded in the Divine Word! “Thou shalt love the Lord thy God.” “Do justly
love mercy
walk humbly with thy God
” “Whatsoever ye would that men would do
unto you do ye even so to them.”
2. The word of God is necessary to stimulate us in the discharge of
our duty. Where else can we find motives strong enough for this purpose.
II. That patient
waiting is necessary for the reception of these communications. “But stand thou
still a while that I may shew thee the word of God.” God’s voice cannot be
heard in the hurry and bustle of life. There must be the halt and the hush
the
pause and the quiet.
1. “Stand thou still a while” to listen. The ear must be opened.
“Incline thine ear
” etc.
2. “Stand thou still a while
” to interpret. Ponder the meaning
pass
from the sound to the sense
from the symbol to the substance.
3. “Stand thou still a while
” to apply. Apply the meaning to your
own condition
experience
circumstances. Conclusion:--The words may be
legitimately applied to all the good who are pressed down with the trials of
life. To every tried saint I might say
“Stand thou still a while
” and
Samuel and Saul
I. Samuel found
much that was good in Saul. A cluster of excellencies incidentally present
themselves in this chapter.
1. Saul had reverence for his father. He promptly obeyed his father;
yet he was “from his shoulders and upwards taller
” etc.
2. Saul was no idler. He was no stranger to work; yet his father was
“a mighty man of power.”
3. Saul was not particular as to the kind of work he did. We have his
photograph in verse
2. Yet this splendid young man went in search of the lost asses: no
person who is usefully employed is ignobly employed.
4. Saul found teachers everywhere. He listened to and was advised by
his servant: he was guided by young maidens.
5. Saul was very modest and humble (1 Samuel 9:21).
II. Samuel touches
the one guiding principle of a true life
“Stand thou still a while . . . ”This
is the world’s only safe guiding star. Whoever would live a true life must
often say with the child Samuel: “Speak Lord for . . . ”
1. Sometimes we are tossed by restlessness. Soul satisfaction
heart
rest
are far from us. These are eagerly but vainly sought in company
pleasure
business
intellectual pursuits; what is wanted? A teacher to say in
tones that will compel attention. “Stand thou . . . ”
2. Sometimes we are moved by covetousness. Men get the hunger of
gold
and houses
and lands upon them. O
that some prophet of God would stand
across their path
and in ringing tones that would make them pause
tremble
and repent
say: “Stand . . . ”
3. Sometimes we are pressed by difficulties. We must take care how we
get free; Satan will be quite ready to help us; but he will not do it for
nothing; he is a lawyer who never goes without his fee. Find one who with eyes
bent upon this book will say: “Stand . . . ”
III. Saul’s great disasters
and his final overthrow were the results of his neglect of “the Word of God.”
Saul made a good beginning
but a terribly sad ending. Alas! what numbers do
the same. (R. Berry.)
It is not easy to stand still
Now
there is Saul
a great
big
six-and-a-half-foot man
and
broad in proportion. Head and shoulders above his fellows
full of health and
strength and flesh and blood
full of his own plans and his own purposes; and
Samuel virtually says
“Saul
halt! I can do nothing until I arrest you and get
you to stand still
body and soul
to listen to the word of God.” Now
there
Sauls
I speak as a Samuel. I have all the same--ay
and more--reason
if I am
God’s messenger at all
and if you believe in God and that there is anything in
the preacher’s gift
the offered Lord Jesus Christ
then give me your full
attention. “Stand still
” and it is not easy. Did you ever
when you were
young
take your father’s spirit level out of the long pocket
as I used to
take my father’s out of the moleskins
and try to hold it straight and steady
There you were
watching the little bead in the glass
and you think you have
it dead level in the middle
when
without any motion you are aware of
it
bangs away to the far end
then back again to the other. Why? There is a
movement--the very coursing of your blood through your veins disturbs the
balance. My friend
the devil counts on that trouble to spoil the Gospel. He
knows that we are just set on wires--that he can fool or annoy with this
that
or the other thing. He knows how easily the balance is upset
and he is forever
upsetting it. I sympathise with Samuel
coming to that big
healthy young
giant
and saying
“Saul
stand still a bit
that I may show you the word of God.”
Oh
I know you are still as regards your body
but I will do no good till I get
your mind
which is as sensitive as the quicksilver
arrested: and with God’s
help I will. (John McNeil.)
──《The Biblical Illustrator》