_SAUL BROUGHT TO SAMUEL._
1 SAMUEL ix. 1-14.
God's providence is a wonderful scheme; a web of many threads, woven
with marvellous skill; a network composed of all kinds of materials,
great and small, but so arranged that the very smallest of them is as
essential as the largest to the completeness of the fabric.
One would suppose that many of the dramas of the Old Testament were
planned on very purpose to show how intimately things secular and things
sacred, as we call them, are connected together; how entirely the
minutest events are controlled by God, and at the same time how
thoroughly the freedom of man is preserved. 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. That
these two should meet, and that the older of them should have the
opportunity of instructing and influencing the younger, was of the
greatest consequence for the future welfare of the nation. And the
meeting is brought about in that casual way that at first sight seems to
indicate that all things happen without plan or purpose. Yet we find, on
more careful examination, that every event has been planned to fit in to
every other, as carefully as the pieces of a dissected map, or the
fragments of a fine mosaic. 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. And it is because we
see the two things so harmonious in the common affairs of life, that we
can believe them to act harmoniously in the higher plane of redemption
and salvation. For in that sphere, too, all things fall out in
accordance with the Divine plan. "Known unto God are all His works from
the beginning of the world." Yet this universal predestination in no
degree interferes with the liberty of man. If men reject God's offers,
it is because they are personally unwilling to accept of them. If they
receive His offers, it is because they have been made willing to do so.
"Ye will not come unto Me that ye might have life," said our Lord to the
Jews. And yet it is ever true that "it is God that worketh in you both
to will and to do of His good pleasure."
God having given the people permission to appoint a king, that king has
now to be found. What kind of person must the first king be--the first
to supersede the old rule of the Divinely-inspired judges, the first to
fulfil the cravings of the people, the first to guide the nation which
had been appointed by God to stand in so close a relation to Himself?
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.
To an Oriental people, a stately and commanding personality was
essential to an ideal king. They liked a king that would look well on
great occasions, that would be a commanding figure at the head of an
army, or in the centre of a procession; that would arrest the eye of
strangers, and inspire at first sight an involuntary respect for the
nation that had such a ruler at its head. Nor could any one have more
fully realized the wishes of the people in this respect than Saul. "A
choice young man and a goodly; 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."
Further, though his tribe was small in number, it was not small in
influence. And his family was of a superior caste, for Kish was "a
mighty man of power." And Saul's personal qualities were prepossessing
and promising. He showed himself ready to comply with his father's
order about the asses that had strayed, and to undertake a laborious
journey to look for them. He was interested in his father's business,
and ready to help him in his time of need. And the business which he
undertook he seems to have executed with great patience and
thoroughness. A foot journey over a great part of the territory of
Benjamin was no easy task. Altogether, he shows himself, as we say, a
capable man. He is not afraid to face the irksome; he does not consult
merely for his ease and pleasure; labour does not distress him, and
difficulties do not daunt him.
All this was so far promising, and it seems to have been exactly what
the people desired. But on the other hand, there seems to have been,
from the very beginning, a great want in Saul. He appears from the very
first to have wanted all that was most conspicuous and most valuable in
Samuel. It is a circumstance not without its significance, that the very
name and work of Samuel do not seem to have been familiar or even known
to him. It was his servant that knew about Samuel, and that told Saul of
his being in the city, in the land of Zuph (ver. 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, caring 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. He had early undergone that momentous change, when God
is substituted for self as the pivot of one's life. The claims of the
great King were ever paramount in his eyes. What would please God and be
honouring to Him, was the first question that rose to his mind. And as
Israel was God's people, so the interest and the welfare of Israel were
ever dear to him. And thus it was that Samuel might be relied on not to
think of himself, not to think of his own wishes or interests, except as
utterly subordinate to the wishes and interests of his God and his
nation. 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. Whether as domestic servants, or clerks, or managers,
dependent on others, those persons are ever of priceless worth whose
hearts are thus set on objects outside themselves, and who are proof
against the common temptations of selfishness and worldliness. And when
they are the rulers of a nation, and are able to disregard their
personal welfare in their burning desire to benefit the whole people,
they rise to the rank of heroes, and after their death, their names are
enshrined in the memories of a grateful and admiring people.
But in these high qualities, Saul seems to have been altogether wanting.
For though he was not selfish and self-indulgent at first, though he
readily obeyed his father in going to search for the strayed asses, he
had no deep root of unselfishness in his nature, and by-and-bye, in the
hour of temptation, the cloven foot unhappily appeared. And ere long the
people would learn, that as Saul had in him no profound reverence for
the will of God, so he had in him no profound and indefeasible regard
for the welfare of God's people. The people would come to see what a
fatal mistake they had made in selecting a king merely for superficial
qualities, and passing by all that would have allied him, as Samuel was
allied, to God himself. Now it seems to have been God's purpose that the
first king of Israel should be a man of this kind. Through him the
people were to learn that the king who simply fulfilled their notions,
was capable, when his self-will was developed, of dragging the nation to
ruin. No! 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 God did not design altogether to abandon His people. When the
lesson should be learnt from Saul's history, He would guide them to a
king of a different stamp. He would give them a king after His own
heart--one that would make the will of God the great rule, and the
welfare of the people the great end of his government. David would
engrave in the history of the nation in deeper letters than even Samuel,
the all-important lesson, that for kings and countries as much as for
individuals, "the fear of the Lord is the beginning of wisdom;" that God
honours them that honour Him, while they that despise Him shall indeed
be lightly esteemed.
But let us now come to the circumstances that led to the meeting of Saul
and Samuel. The asses of Kish had strayed. Very probably they had
strayed at a time when they were specially needed. The operations of the
farm had to be suspended for want of them perhaps at a season when any
delay would be especially inconvenient. In all ranks of life, men are
subject to these vexations, and he is a happy man who does not fret
under them, but keeps his temper calm, in spite of all the worry.
Especially is he a happy man who retains his equanimity under the
conviction that the thing is appointed by God, and that He who overruled
the loss of Kish's asses to such high events in the history of his son,
is able so to order all their troubles and worries that they shall be
found conducive to their highest good. At Kish's order, Saul and one of
the servants go forth to seek the asses. With the precise localities
through which they passed, we are not accurately acquainted, such places
as Shalim or Zuph not having yet been identified. But the tour must have
been an extensive one, extending over most of the territory of Benjamin;
and as it must have been necessary to make many a detour, up hill and
down dale, to this farm and to that, the labour involved must have been
very great. It was not a superficial but a thorough search.
At last, when they came to the land of Zuph, they had been away so long
that Saul thought it necessary to return, lest his father should think
that some evil had befallen them. But the servant had another string to
his bow. Though Saul was not familiar with the name or the character of
Samuel, his servant was. What God hides from the wise and prudent, He
sometimes reveals to babes. It is an interesting thing in the history of
the Church, how often great people have been indebted to servants for
important guidance, perhaps even for their first acquaintance with
saving truth. The little captive maid that ministered in the house of
Naaman the Syrian was the channel through whom he came to know of the
prophet of Israel who was able to heal him. Many a distinguished
Christian has acknowledged, like the Earl of Shaftesbury, his
obligations to some pious nurse that when he was a child told him Bible
stories and pressed on his heart the claims of God. Happy those servants
who are faithful in these circumstances, and of whom it can be said,
"They have done what they could!" Of this servant of Saul's we know
nothing whatever, save that, in his master's dilemma, he told him of the
Lord's servant, and induced him to apply to him to extricate him from
his difficulty.
It does not appear that the city was Samuel's usual place of abode. It
was a place to which he had come to hold a religious service, and the
occasion was evidently one of much importance. It is interesting to
observe how the difficulty was got over, of their having no present to
offer to the man of God, in accordance with the custom of the country.
Saul, though in comfortable circumstances, had absolutely no particle of
money with him. His servant had but a quarter of a shekel, not designed
apparently for spending purposes, but perhaps a little keepsake or kind
of amulet he carried about with him. But there was such hospitality in
those days that people going about the country had no need for money. So
it was when our Lord instructed the disciples when sending them out on
their missionary tour--"Provide neither gold nor silver nor brass in
your purses, nor scrip for your journey, neither two coats, neither
shoes, nor yet staves, for the labourer is worthy of his meat." Those
who have presumed on these instructions, holding that the modern
missionary does not need any sustenance to be provided for him, but may
safely trust to the hospitality of the heathen, forget how different was
the case and the custom among the Hebrew people.
But now, as Saul and his servant came to the city, another providential
meeting takes place to help them to their object. "As they went up the
hill to the city, they found young maidens going out to draw water." The
city was up the hill, and the water supply would naturally be at the
bottom. From the maidens that were going down to the fountain, they
obtained information fitted to quicken their movements. They learned
that the prophet had already arrived. The preparations for the sacrifice
which he was to offer were now going on. It was just the time to get a
word with him, if they had business to transact. Very soon he would be
going up to the high place, and then the solemn rites would begin, and
be followed by the feast, which would engross his whole attention. If
they would catch him at the proper moment they must "make haste." That
they did quicken their pace, we cannot doubt. And it was necessary; for
just as they reached the city Samuel made his appearance, about to go up
to the high place. If they had lost that moment, they would probably
have had no opportunity during the whole day. Nor is it likely that
Saul, who had no great desire for the company of the prophet, would have
waited till the sacrifice and the feast were over. The two men were
brought together just in the nick of time. And thus another essential
link of God's chain, bringing the old and the new ruler of Israel into
contact with each other, was happily adjusted, all through means to us
apparently accidental, but forming parts of the great scheme of God.
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.
First, 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 rivers. 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. Things seem left to
themselves, and God appears to have no connection with them. And yet,
all the while, the most insignificant of them is contributing towards
the accomplishment of the mighty plans of God. By means of ten thousand
times ten thousand agents, conscious and unconscious, things are moving
on towards the grand consummation. 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. Whether men
know it or not, they are really fulfilling the purposes of His will.
Calmly but steadily, like the stars in the silent heavens, men are
bringing to pass the schemes of God. His wildest enemies are really
helping to swell His triumphs. Oh, how vain is the attempt to resist His
mighty hand! The day cometh, when all the tokens of confusion and defeat
shall disappear, when the bearing even of the fall of a sparrow on the
plans of God shall be made apparent, and every intelligent creature in
earth and heaven shall join in the mighty shout--"Alleluiah, for the
Lord God Omnipotent reigneth."
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. Have we not a
thousand examples of it in Bible history, and in other history too? Men
say it is not right we should trouble God with trifles. Nay, the living
God knows not what trouble is, and in His scheme there are no trifles.
There is no limit one way or other in the command, "_In everything_ by
prayer and supplication with thanksgiving, let your requests be made
known unto God." "Acknowledge Him in _all_ your ways, and He will direct
your steps." But above all, acknowledge Him with reference to the way of
life eternal. Make sure that you are in the way to heaven. Use well the
guide book with which you are furnished. Let God's word be a light to
your feet and a lamp to your path; and then your path shall itself "be
like the shining light, shining brighter and brighter unto the perfect
day."