"I gave them a king in mine anger, and took him away in my
wrath."--_Hosea_ xiii. 11.
The Israelites seem to have asked for a king
from an unthankful caprice and waywardness.
The ill conduct, indeed, of Samuel's sons was the
occasion of the sin, but "an evil heart of
unbelief," to use Scripture language, was the real cause 5
of it. They had ever been restless and
dissatisfied, asking for flesh when they had manna,
fretful for water, impatient of the wilderness, bent
on returning to Egypt, fearing their enemies,
murmuring against Moses. They had miracles 10
even to satiety; and then, for a change, they
wished a king like the nations. This was the
chief reason of their sinful demand. And further,
they were dazzled with the pomp and splendor
of the heathen monarchs around them, and they 15
desired some one to fight their battles, some
visible succor to depend on, instead of having
to wait for an invisible Providence, which came in
its own way and time, by little and little, being
dispensed silently, or tardily, or (as they might 20
consider) unsuitably. Their carnal hearts did
not love the neighborhood of heaven; and, like
the inhabitants of Gadara afterwards, they prayed
that Almighty God would depart from their
coasts. 5
Such were some of the feelings under which they
desired a king like the nations; and God at length
granted their request. To punish them, He gave
them a king _after their own heart_, Saul, the son of
Kish, a Benjamite; of whom the text speaks in 10
these terms, "I gave them a king in Mine anger,
and took him away in My wrath."
There is, in true religion, a sameness, an absence
of hue and brilliancy, in the eyes of the natural
man; a plainness, austereness, and (what he 15
considers) sadness. It is like the heavenly manna of
which the Israelites complained, insipid, and at
length wearisome, "like wafers made with honey."
They complained that "their soul was dried
away." "There is nothing at all," they said, 20
"beside this manna, before our eyes.... We
remember the fish, which we did eat in Egypt
freely; the cucumbers, and the melons, and the
leeks, and the onions, and the garlick."[1] Such
were the dainty meats in which their soul 25
delighted; and for the same reason they desired a
king. Samuel had too much of primitive
simplicity about him to please them, they felt they
were behind the world, and clamored to be put
on a level with the heathen. 30
[1] Exod. xvi.; Numb. xi. 5.
Saul, the king whom God gave them, had much
to recommend him to minds thus greedy of the
dust of the earth. He was brave, daring,
resolute; gifted, too, with strength of body as well
as of mind--a circumstance which seems to 5
have attracted their admiration. He is described
in person as if one of those sons of Anak, before
whose giant-forms the spies of the Israelites in the
wilderness were as grasshoppers--"a choice
young man, and a goodly; there was not among 10
the children of Israel a goodlier person than he:
from his shoulders and upward he was higher
than any of the people."[2] Both his virtues and
his faults were such as became an eastern monarch,
and were adapted to secure the fear and 15
submission of his subjects. Pride, haughtiness,
obstinacy, reserve, jealousy, caprice--these, in
their way, were not unbecoming qualities in the
king after whom their imaginations roved. On
the other hand, the better parts of his character 20
were of an excellence sufficient to engage the
affection of Samuel himself.
[2] 1 Sam. ix. 2--_vide ibid._ x. 23.
As to Samuel, his conduct is far above human
praise. Though injuriously treated by his countrymen,
who cast him off after he had served them 25
faithfully till he was "old and gray-headed,"[3] and
who resolved on setting over themselves a king
against his earnest entreaties, still we find no trace
of coldness or jealousy in his behavior towards
Saul. On his first meeting with him, he addressed 30
him in the words of loyalty--"On whom
is all the desire of Israel? is it not on thee, and
on all thy father's house?" Afterwards, when he
anointed him king, he "kissed him, and said, Is it
not because the Lord hath anointed thee to be 5
captain over His inheritance?" When he announced
him to the people as their king, he said,
"See ye him whom the Lord hath chosen, that
there is none like him among all the people?"
And, some time after, when Saul had irrecoverably 10
lost God's favor, we are told, "Samuel came no
more to see Saul until the day of his death:
_nevertheless Samuel mourned for Saul_." In the
next chapter he is even rebuked for immoderate
grief--"How long wilt thou mourn for Saul, 15
seeing I have rejected him from reigning over
Israel?"[4] Such sorrow speaks favorably for
Saul as well as for Samuel; it is not only the grief
of a loyal subject and a zealous prophet, but,
moreover, of an attached friend; and, indeed, 20
instances are recorded, in the first years of his
reign, of forbearance, generosity, and neglect of
self, which sufficiently account for the feelings
with which Samuel regarded him. David, under
very different circumstances, seems to have felt 25
for him a similar affection.
[3] _Ibid._ xii. 2.
[4] 1 Sam. ix. 20; x. 1, 24; xv. 35; xvi. 1.
The higher points of his character are brought
out in instances such as the following: The
first announcement of his elevation came upon
him suddenly, but apparently without unsettling 30
him. He kept it secret, leaving it to Samuel, who
had made it to him, to publish it. "Saul said
unto his uncle, He" (that is, Samuel) "told us
plainly that the asses were found. But of the
matter of the kingdom, whereof Samuel spake, 5
_he told him not_." Nay, it would even seem he
was averse to the dignity intended for him; for
when the Divine lot fell upon him, he hid himself,
and was not discovered by the people, without
recourse to Divine assistance. The appointment 10
was at first unpopular. "The children of Belial
said, How shall this man save us? They despised
him, and brought him no presents, _but he held his
peace_." Soon the Ammonites invaded the
country beyond Jordan, with the avowed intention of 15
subjugating it. The people sent to Saul for relief
almost in despair; and the panic spread in the
interior as well as among those whose country
was immediately threatened. The history
proceeds: "_Behold, Saul came after the herd out of 20
the field_; and Saul said, What aileth the people
that they weep? and they told him the tidings
of the men of Jabesh. And the Spirit of God
came upon Saul, and his anger was kindled
greatly." His order for an immediate gathering 25
throughout Israel was obeyed with the alacrity
with which the multitude serve the strong-minded
in times of danger. A decisive victory over the
enemy followed; then the popular cry became,
"Who is he that said, Shall Saul reign over us? 30
bring the men, that we may put them to death.
And Saul said, _There shall not a man be put to
death this day_, for to-day the Lord hath wrought
salvation in Israel."[5]
[5] 1 Sam. xi. 12, 13.
Thus personally qualified, Saul was, moreover,
a prosperous king. He had been appointed to 5
subdue the enemies of Israel, and success attended
his arms. At the end of the fourteenth chapter,
we read: "So Saul took the kingdom over Israel
and fought against all his enemies on every side,
against Moab, and against the children of 10
Ammon, and against Edom, and against the kings of
Zobah, and against the Philistines; and
whithersoever he turned himself, he vexed them. And
he gathered an host, and smote the Amalekites,
and delivered Israel out of the hands of them that 15
spoiled them."
Such was Saul's character and success; his
character faulty, yet not without promise; his
success in arms as great as his carnal subjects
could have desired. Yet, in spite of Samuel's 20
private liking for him, and in spite of the good
fortune which actually attended him, we find that
from the beginning the prophet's voice is raised
both against people and king in warnings and
rebukes, which are omens of his destined 25
destruction, according to the text, "I gave them a king in
Mine anger, and took him away in My wrath."
At the very time that Saul is publicly received as
king, Samuel protests, "Ye have this day rejected
your God, who Himself saved you out of all your 30
adversities and your tribulations."[6] In a
subsequent assembly of the people, in which he
testified his uprightness, he says, "Is it not wheat
harvest to-day? I will call unto the Lord, and
He shall send thunder and rain; _that ye may 5
perceive and see that your wickedness is great_, in asking
you a king." Again, "If ye shall still do wickedly,
ye shall be consumed, both ye and your king."[7]
And after this, on the first instance of disobedience
and at first sight no very heinous sin, the sentence 10
of rejection is passed upon him: "Thy kingdom
shall not continue; the Lord hath sought Him a
man after His own heart."[8]
[6] 1 Sam. x. 19.
[7] _Ibid._ xii. 17, 25.
[8] _Ibid._ xiii. 14.
Here, then, a question may be raised--Why
was Saul thus marked for vengeance from the 15
beginning? Why these presages of misfortune,
which from the first hung over him, gathered, fell
in storm and tempest, and at length overwhelmed
him? Is his character so essentially faulty that
it must be thus distinguished for reprobation 20
above all the anointed kings after him? Why,
while David is called a man after God's own heart,
should Saul be put aside as worthless?
This question leads us to a deeper inspection of,
his character. Now, we know, the first duty of 25
every man is the fear of God--a reverence for His
word, a love of Him, and a desire to obey Him; and,
besides, it was peculiarly incumbent on the king of
Israel, as God's vicegerent, by virtue of his office, to
promote His glory whom his subjects had rejected. 30
Now Saul "lacked this one thing." His
character, indeed, is obscure, and we must be cautious
while considering it; still, as Scripture is given us
for our instruction, it is surely right to make the
most of what we find there, and to form our 5
judgment by such lights as we possess. It would
appear, then, that Saul was never under the
abiding influence of religion, or, in Scripture language,
"the fear of God," however he might be at times
moved and softened. Some men are inconsistent 10
in their conduct, as Samson; or as Eli, in a
different way; and yet may have lived by faith,
though a weak faith. Others have sudden falls,
as David had. Others are corrupted by
prosperity, as Solomon. But as to Saul, there is no 15
proof that he had any deep-seated religious
principle at all; rather, it is to be feared, that his
history is a lesson to us, that the "heart of unbelief"
may exist in the very sight of God, may rule a man
in spite of many natural advantages of character, 20
in the midst of much that is virtuous, amiable,
and commendable.
Saul, it would seem, was naturally brave,
active, generous, and patient; and what nature
made him, such he remained, that is, without 25
improvement; with virtues which had no value,
because they required no effort, and implied the
influence of no principle. On the other hand,
when we look for evidence of his faith, that is, his
practical sense of things unseen, we discover 30
instead a deadness to all considerations not connected
with the present world. It is his habit to
treat prophet and priest with a coldness, to say
the least, which seems to argue some great internal
defect. It would not be inconsistent with the
Scripture account of him, even should the real 5
fact be, that (with some general notions
concerning the being and providence of God) he doubted
of the divinity of the Dispensation of which he was
an instrument. The circumstance which first
introduces him to the inspired history is not in his 10
favor. While in search of his father's asses,
which were lost, he came to the city where
Samuel was; and though Samuel was now an old
man, and from childhood known as the especial
minister and prophet of the God of Israel, Saul 15
seems to have considered him as a mere diviner,
such as might be found among the heathen, who,
for "the fourth part of a shekel of silver," would
tell him his way.
The narrative goes on to mention, that after his 20
leaving Samuel "God gave him another heart,"
and on meeting a company of prophets, "the
Spirit of God came upon him, and he prophesied
among them." Upon this, "all that knew him
beforetime" said, "What is this that is come unto 25
the son of Kish: is Saul also among the prophets?
... therefore it became a proverb." From this
narrative we gather, that his carelessness and
coldness in religious matters were so notorious,
that, in the eyes of his acquaintance, there was 30
a certain strangeness and incongruity, which at
once struck the mind, in his being associated with
a school of the prophets.
Nor have we any reason to believe, from the
after history, that the Divine gift, then first
imparted, left any religious effect upon his mind. 5
At a later period of his life we find him suddenly
brought under the same sacred influence on his
entering the school where Samuel taught; but,
instead of softening him, its effect upon his
outward conduct did but testify the fruitlessness of 10
Divine grace when acting upon a will obstinately
set upon evil.
The immediate occasion of his rejection was his
failing under a specific trial of his obedience, as
set before him at the very time he was anointed. 15
He had collected with difficulty an army against
the Philistines; while waiting for Samuel to offer
the sacrifice, his people became dispirited, and
began to fall off and return home. Here he was
doubtless exposed to the temptation of taking 20
unlawful measures to put a stop to their defection.
But when we consider that the act to which he was
persuaded was no less than that of his offering
sacrifice--he being neither priest nor prophet,
nor having any commission thus to interfere 25
with the Mosaic ritual--it is plain "his _forcing
himself_" to do so (as he tenderly described his
sin) was a direct profaneness--a profaneness
which implied that he was careless about forms,
which in this world will ever be essential to 30
things supernatural, and thought it mattered
little whether he acted in God's way or in his
own.
After this, he seems to have separated himself
from Samuel, whom he found unwilling to become
his instrument, and to have had recourse to the 5
priesthood instead. Ahijah or Ahimelech (as he
is afterwards called), the high priest, followed his
camp; and the ark, too, in spite of the warning
conveyed by the disasters which attended the
presumptuous use of it in the time of Eli. "And 10
Saul said unto Ahijah, Bring hither the ark of
God;" while it was brought, a tumult which was
heard in the camp of the Philistines increased.
On this interruption Saul irreverently put the ark
aside, and went out to the battle. 15
It will be observed, that there was no professed
or intentional irreverence in Saul's conduct; he
was still on the whole the same he had ever been.
He outwardly respected the Mosaic
ritual--about this time he built his first altar to the Lord,[9] 20
and in a certain sense seemed to acknowledge God's
authority. But nothing shows he considered that
there was any vast distinction between Israel and
the nations around them. He was _indifferent_, and
cared for none of these things. The chosen people 25
desired a king like the nations, and such a one
they received.
[9] 1 Sam. xiv. 35.
After this he was commanded to "go and smite
the sinners, the Amalekites, and utterly destroy
them and their cattle." This was a judgment on 30
them which God had long decreed, though He had
delayed it; and He now made Saul the minister
of His vengeance. But Saul performed it so far
only as fell in with his own inclination and
purposes. He smote, indeed, the Amalekites, and 5
"destroyed all the people with the edge of the
sword"--this exploit had its glory; the best of
the flocks and herds he spared, and why? to
sacrifice therewith to the Lord. But since God
had expressly told him to destroy them, what 10
was this but to imply, that Divine intimations had
nothing to do with such matters? what was it but
to consider that the established religion was but
a useful institution, or a splendid pageant
suitable to the dignity of monarchy, but resting on no 15
unseen supernatural sanction? Certainly he in
no sense acted in the fear of God, with the wish
to please Him, and the conviction that he was in
His sight. One might consider it mere pride and
willfulness in him, acting in his own way because 20
it was his own (which doubtless it was in great
measure), except that he appears to have had an
eye to the feelings and opinions of men as to his
conduct, though not to God's judgment. He
"feared the people and obeyed their voice." 25
Again, he spared Agag, the king of the
Amalekites. Doubtless he considered Agag as "his
brother," as Ahab afterwards called Ben-hadad.
Agag was a king, and Saul observed towards him
that courtesy and clemency which earthly 30
monarchs observe one towards another, and rightly
when no Divine command comes in the way. But
the God of Israel required a king after His own
heart, jealous of idolatry; the people had desired
a king like the nations around them.
It is remarkable, moreover, that while he spared 5
Agag, he attempted to exterminate the Gibeonites
with the sword, who were tolerated in Israel by
virtue of an oath taken in their favor by Joshua
and "the princes of the congregation." This he
did "_in his zeal_ to the children of Israel and 10
Judah."[10]
[10] Josh. ix. 2; 2 Sam. xxi. 1-5.
From the time of his disobedience in the matter
of Amalek, Samuel came no more to see Saul,
whose season of probation was over. The evil
spirit exerted a more visible influence upon him; 15
and God sent Samuel to anoint David privately,
as the future king of Israel. I need not trace
further the course of moral degradation which is
exemplified in Saul's subsequent history. Mere
natural virtue wears away, when men neglect to 20
deepen it into religious principle. Saul appears
in his youth to be unassuming and forbearing;
in advanced life he is not only proud and gloomy
(as he ever was in a degree), but cruel, resentful,
and hard-hearted, which he was not in his youth. 25
His injurious treatment of David is a long
history; but his conduct to Ahimelech, the high
priest, admits of being mentioned here.
Ahimelech assisted David in his escape. Saul resolved
on the death of Ahimelech and all his father's 30
house.[11] On his guards refusing to execute his
command, Doeg, a man of Edom, one of the
nations which Saul was raised up to withstand,
undertook the atrocious deed. On that day,
eighty-five priests were slain. Afterwards Nob, 5
the city of the priests, was smitten with the edge
of the sword, and all destroyed, "men and women,
children and sucklings, and oxen, and asses, and
sheep." That is, Saul executed more complete
vengeance on the descendants of Levi, the sacred 10
tribe, than on the sinners, the Amalekites, who
laid wait for Israel in the way, on their going up
from Egypt.
[11] 1 Sam. xxii. 16.
Last of all, he finishes his bad history by an open
act of apostasy from the God of Israel. His last 15
act is like his first, but more significant. He
began, as we saw, by consulting Samuel as a diviner;
this showed the direction of his mind. It steadily
persevered in its evil way--and he ends by
consulting a professed sorceress at Endor. The 20
Philistines had assembled their hosts; Saul's
heart trembled greatly--he had no advisers or
comforters; Samuel was dead--the priests he had
himself slain with the sword. He hoped, by magic
rites, which he had formerly denounced, to 25
foresee the issue of the approaching battle. God
meets him even in the cave of Satanic
delusions--but as an Antagonist. The reprobate king
receives, by the mouth of dead Samuel, who had
once anointed him, the news that he is to be 30
"taken away in God's wrath"--that the Lord
would deliver Israel, with him, into the hands of
the Philistines, and that on the morrow he and his
sons should be numbered with the dead.[12]
[12] 1 Sam. xxviii. 19.
The next day "the battle went sore against him, 5
the archers hit him; and he was sore wounded of
the archers."[13] "Anguish came upon him,"[14] and
he feared to fall into the hands of the
uncircumcised. He desired his armor-bearer to draw his
sword and thrust him through therewith. On his 10
refusing, he fell upon his own sword, and so came
to his end.
[13] _Ibid._ xxxi. 3.
[14] 2 Sam. i. 9.