EXPOSITION
SELECTION OF SAUL AS KING BY THE VOICE OF PROPHECY. GENEALOGY OF SAUL (1 Samuel 9:1-27).
1 Samuel 9:1
A man … whose name was Kish. The genealogy of Saul is rendered obscure by the Hebrew custom of abbreviating such records by the omission of names. The family documents were no doubt kept in full, but when transcribed, as here and in the First Book of Chronicles, only a summary is given, and as the omitted links are not always the same, great difficulty is necessarily the result. The most satisfactory genealogy is that given by Schaff from a comparison of Genesis 46:21; 1 Samuel 9:1; 1 Samuel 14:51; 1 Chronicles 7:6-8; 1 Chronicles 8:29-33; 1 Chronicles 9:35-39, and is as follows:
1. Benjamin;
2. Becher;
3. Aphish, perhaps same as Abiah;
4. Bechorath;
5. Zeror, or Zur;
6. Abiel;
7. Ner;
8. Kish;
9. Saul.
Very many links, however, are omitted, among whom must be placed Matri, mentioned in 1 Samuel 10:21; and Jehiel, mentioned in 1 Chronicles 9:35 (and see ibid. 1 Chronicles 8:29). He is described as the first settler and coloniser of Gibeon, and as husband of Maachah, a daughter or granddaughter of Caleb. The spelling of his name with an 'ain forbids our confounding him with Abiel, as is done by Schaff and most commentators, and whom, apparently, he preceded by many generations. In the two places referred to above a large family of sons is ascribed to him; but as, first of all, the lists do not agree, as, moreover, they are said to dwell with their brethren in Jerusalem (1 Chronicles 8:32), and as Ner, the father of Kish, is mentioned in the second list, it is pretty certain that we are not to regard, them as his actual children, but as the leading names among his posterity. The fearful cruelty recorded in 20:48 may well account for the hopeless entanglement of Benjamite genealogies. An ancestor of Saul must, of course, have been among the 600 who escaped to the rock Rimmon, but he could have saved only his own life. A mighty man of power. Really, "of wealth." Saul, like David afterwards, was sprung from an affluent family, whose landed property was situated at Gibeah, about four miles north of Jerusalem, afterwards known as Gibeah of Saul.
1 Samuel 9:2
He had a son, whose name was Saul. I.e. asked, a name usually given to a firstborn son. A choice young man. This is a double translation of the Hebrew word, and consequently one half or other must be wrong. It may either be a participle, elect or choice, and is so rendered by the Syriac and Vulgate; or an adjective, young, the rendering of the Chaldee, and virtually of the Septuagint, which gives well grown. This is the preferable translation; for the word constantly occurs coupled with virgin (Deuteronomy 32:25; Isaiah 62:5, etc.), for one in the full flower of manhood. Saul could not, therefore, have been the runner of 1 Samuel 5:12, though, as we read that Jonathan his son was a grown man two or three years afterwards (1 Samuel 13:2), he must have been at least thirty-five years of age, after making allowance for the early period at which the Jews married. His noble appearance and gigantic stature were well fitted to impress and overawe a semi-barbarous people, who were better able to form an estimate of his physical qualities than of the high mental and moral gifts possessed by Samuel.
1 Samuel 9:3
The asses of Kish...were lost. So strangely is the trivial ever united with events most solemn and weighty, that Saul set out upon this journey, in which he was to find a kingdom, with no other object than to look for some lost asses—Hebrew, "she-asses." As used for riding ( 10:4), the ass was valuable, and as these were probably kept for breeding, they were allowed more liberty than the males, and so strayed away.
1 Samuel 9:4
Mount Ephraim. Though Gibeah, Saul's home, was in Benjamin, it was situated on this long mountain range (1 Samuel 1:1). The land of Shalisha. I.e. Three-land, and probably, therefore, the region round Baal-shalisha. It takes its name from the three valleys which there converge in the great Wady Kurawa, The land of Shalim. I.e. of jackals; probably the same as the land of Shual, also = jackal-land (1 Samuel 13:17). The very name shows that it was a wild, uninhabited region. The derivation hollow-land is untenable.
1 Samuel 9:5
The land of Zuph. See on 1 Samuel 1:1. This Levite ancestor of Samuel had probably occupied and colonised this district after the disasters recorded in the last chapters of the Book of Judges. Lest my father, etc. A mark of good feeling on Saul's part, and a proof of the affectionate terms on which Kish and his family lived.
1 Samuel 9:6
In this city. Probably Ramathaim-zophim, i.e. Ramah, Samuel's dwelling place and property. Confessedly, however, Saul's route hither and thither in search of lost cattle is very obscure, and it is difficult to reconcile this identification with the statement in 1 Samuel 10:2, that Rachel's sepulchre lay on the route between this city and Gibeah of Saul. Nevertheless, Ramah was certainly in the land of Zuph, whence too it took its longer name (see on 1 Samuel 1:1); and it is remarkable that Jeremiah (1 Samuel 31:1-13:15) describes Rachel's weeping as being heard in Ramah. It seems extraordinary that Saul should have known nothing of Israel's chief ruler, and that his servant was acquainted with him only in his lower capacity as a person to be consulted in private difficulties. He describes him, nevertheless, as an honourable man, or, more literally, an honoured man, one held in honour.
1 Samuel 9:7
The bread is spent in our vessels. In the East a great man is always approached with a present, and offerings of food were no doubt the most usual gifts (1 Samuel 16:20). Those made to the false prophets are contemptuously described in Ezekiel 13:19 as "handfuls of barley and pieces of bread." A present. The word is rare, and apparently is the technical name for a fee of this kind, half payment and half gift.
1 Samuel 9:8
The fourth part of a shekel. Apparently the shekel, roughly stamped, was divided into four quarters by a cross, and broken when needed. What was its proportionate value in Samuel's days we cannot tell, for silver was rare; but in size it would be somewhat bigger than a sixpence, and would be a very large fee, while the bread would have been a small one. It very well marks the eagerness of the servant that he is ready to part with the considerable sum of money in his possession in order to consult the seer. The whole conversation is given in a very lively and natural manner.
1 Samuel 9:9
Beforetime, etc. This verse is evidently a gloss, written originally by some later hand in the margin, in order to explain the word used for seer in 1 Samuel 9:11, 1 Samuel 9:18, 1 Samuel 9:19. Inserted here in the text it interrupts the narrative, and is itself somewhat incomprehensible. The Septuagint offers a very probable reading, namely, "for the people in old time used to call the prophet a seer," i.e. it was a word used chiefly by the common people. Prophet, nabi, is really the older and established word from the beginning of the Old Testament to the end. The word roeh, used in this place for seer, is comparatively rare, as a popular word would be in written compositions. It refers to that which is seen by the ordinary sight, to waking vision (see on 1 Samuel 3:1, 1 Samuel 3:10), whereas the other word for seer, chozeh, refers to ecstatic vision. Roeh is used by Isaiah, 1 Samuel 30:10, apparently in much the same sense as here, of those whom the people consulted in their difficulties, and they might be true prophets as Samuel was, or mere pretenders to occult powers. The present narrative makes it plain that roeh was used in a good sense in Samuel's days; but gradually it became degraded, and while chozeh became the respectful word for a prophet, roeh became the contrary. Another conclusion also follows. We have seen that there are various indications that the Books of Samuel in their present state are later than his days. Here, on the contrary, we have a narrative couched in the very language of his times; for the writer of the gloss contained in this verse was displeased at Samuel being called a roeh, but did not dare to alter it, though taking care to note that it was equivalent in those days to calling him a nabi.
1 Samuel 9:11, 1 Samuel 9:12
As they went up. Ramah was situated on a double hill, whence its name Ramathaim (1 Samuel 1:1). As, then, they go up the ascent—so the Hebrew, literally—they meet maidens on the way to the well, and ask them, Is the seer—the roeh—here? They answer, Yes; behold, he is before you. I.e. they are to go straightforward, and farther on in the town they will find him. He came today to the city. As Saul's servant knew that this city was Samuel's abode, the words must mean that he had just returned from visiting one of those places, probably, to which he was in the habit of going as judge. From 1 Samuel 16:2 we learn that Samuel went occasionally even to distant places to perform priestly duties. In the high place. Hebrew, Bamah. Samuel, we read, had built an altar at Ramah (1 Samuel 7:17), and probably the present sacrifice was to be offered upon it. Such altars, and the worship of the true God upon high places, were at this time recognised as right, and were, in fact, in accordance with, and were even the remains of, the old patriarchal religion. But gradually they were condemned, partly because of the glowing sanctity of the temple, but chiefly because of the tendency of religious rites celebrated in such places to degenerate into nature-worship, and orgies such as the heathen were in the habit of holding on the tops of mountains and hills. We thus find in the Bible an illustration of the principle that rites and ceremonies (as not being of the essentials of religion) may be changed, or even abolished, if they are abused, or lead on to evil consequences.
1 Samuel 9:13
As soon as … straightway. This is too forcible a rendering of the Hebrew particles, and makes the talk of these water-carriers even more garrulous than it is in the original. The latter word should be omitted, as they simply say that on entering the city Saul and his servant would easily find Samuel; for he would not go up to the feast till all was ready, nor would the people begin till he had arrived, because it was his office to bless the sacrificial banquet. The pious custom of asking a blessing on meals, our Lord's "giving of thanks," is inherited by us from the Jews.
1 Samuel 9:14
When they were come into. More correctly, "As they were going into the city." This agrees with what is said in 1 Samuel 9:18, that Saul and Samuel met in the gateway. As Ramah occupied two hills, the Bamah would be on the summit of one, while the city probably nestled between them.
1 Samuel 9:15
Now Jehovah had told Samuel in his ear. Literally, "had uncovered his ear," as in Ruth 4:4; 2 Samuel 7:27. The phrase is taken from the pushing aside of the headdress in order to whisper, and therefore means that Jehovah had secretly told Samuel.
1 Samuel 9:16
That he may save my people out of the hand of the Philistines. Though Samuel had lightened the yoke of the Philistines by his victory at Mizpah, yet he had by no means altogether broken their power. It is so constantly the habit of the historical books of the Bible to include the distant and ultimate results of an act in their account of it, that we must not conclude that what is said in 1 Samuel 7:13-15 was the immediate consequence of Samuel's victory. Especially, when it said that "the hand of Jehovah was against the Philistines all the days of Samuel," it is plain that Soul's successful wars are included in the writer's summary of events, inasmuch as Samuel's life was prolonged until nearly the close of that monarch's reign. The words further show that Soul's office was essentially military, though this is too much emphasised in the A.V which renders by captain a word which really means prince, chief. Saul, as a Benjamite, belonged to the bravest and most warlike tribe of Israel, and one whose country was the seat of perpetual combat with the Philistines. Their cry is come unto me. Plainly, therefore, Israel was again suffering from Philistine domination.
1 Samuel 9:17
Jehovah said unto him. Literally, "Jehovah answered him." When Samuel saw the young stranger, struck by his towering height, he wondered within himself whether this were the destined hero who was to win freedom for Israel. The affirmation, therefore, came in answer to the question asked by his heart. The same shall reign over my people. More literally, the margin, "restrain in," i.e. coerce, control. The A.V preferring as usual a general to an exact rendering, loses this plain indication that Soul's would be a strict and stern rule.
1 Samuel 9:18
In the gate. The same preposition is used here as that translated "into the city" in 1 Samuel 9:14. The contradiction which many commentators suppose that they find between the two verses arises from their not remembering that prepositions constantly lose their original meaning. Literally the preposition means in the middle, but its common meaning is simply within. So with us immediately has lost all reference to the middle, though derived from that word, and signifies directly, at once. Saul, then, and his servant were just going (it is a present participle) within the city when they meet Samuel coming out, and accost him in the very portal.
1 Samuel 9:19, 1 Samuel 9:20
Go up before me. Addressed in the singular to Saul, to whom, as the future king, Samuel pays every mark of honour. The next words, Ye shall eat, include Soul's servant. I will tell thee all, etc. Intended not merely to set Soul's mind at rest, but also to prepare him for the great news he was to hear. So, too, the information that the asses were found, given to him before he had even hinted at the object of his visit, would convince him of the reality of Samuel's prophetic powers. On whom is all the desire of Israel? Rather, "To whom belongs all that is desirable in Israel? Is it not for thee, and for thy father's house?" The words were intended to indicate to Saul, though in an obscure manner, that the supreme power in Israel would be his. Why trouble about she-asses? They might be beautiful, and a valuable property for a husbandman;but he was about to become a king, to whom would belong everything that was best and most precious.
1 Samuel 9:21
Wherefore then speakest thou so to me? Though Samuel's words contained the promise of supreme power,—for to whom less than a king could all that was desirable in Israel belong?—yet Saul probably regarded them as a high-flown compliment, such as Orientals love to use, and gave a modest and proper answer. Benjamin, already the smallest tribe, had been so crushed that its power must have been very small, and Soul's house, though opulent, was not a leading one; how then could one of its members expect so high a dignity? For families of the tribe of Benjamin the Hebrew has "tribes," probably owing to some confusion with the words "tribes of Israel" just before.
1 Samuel 9:22, 1 Samuel 9:23.
Into the parlour. Strictly the cell or room attached to the chapel of the high place, now used as the guest chamber, wherein the thirty chief men, who came as invited guests, were to dine. The rest of the people would be in the open air. There Samuel not only placed Saul in the seat of honour, but also his servant, as representing the king's officers of state, and commanded the cook to set before him a portion that had been reserved. This was the shoulder; but whether it was the left shoulder, of which the laity might eat, or the right shoulder, which was sacred, as belonging to the priest (Le 7:32), is not mentioned. If the latter, it was Samuel s own share, and he may by his prophetic authority have assigned it to Saul, in token that the priesthood would be subject to the royal power. Be this, however, as it may, it was the portion of honour, and it seems that Samuel, on receiving intimation the previous day of Saul's visit (1 Samuel 9:6), had given orders that it should be carefully reserved for him (1 Samuel 9:24). He now orders it to be set before Saul, with that which was upon it, i.e. all the flesh and the fat not appointed to be burnt upon the altar.
1 Samuel 9:24
And Samuel said. Samuel's name is not given in the Hebrew, and though inserted by the Septuagint and Vulgate, it is so only by a manifest error. The Syriac and Chaldee, like the Hebrew, make the cook the speaker. The right translation is, "And the cook lifted up the shoulder with that which was upon it, and set it before Saul, and said, 'Behold, that which hath been reserved is set (a participle, and not the imperative) before thee; eat, for it hath been kept for thee unto the appointed time of which he (i.e. Samuel) spake, saying, I have invited the people. The word translated in the A.V. since I said is one which means saying, and nothing else; and as what goes before contains no verb to which saying can refer, it is plain that there is an ellipse. But if the cook be the speaker, the meaning is plain, as follows:—When on the previous day the revelation was made to Samuel that Israel's future king would present himself on the morrow, the prophet at once made preparations to receive him with due solemnity, and for this purpose arranged a sacrifice, and invited thirty of the chief citizens of Ramah to assemble at the high place, and sit at the banquet with him. And then it was, when telling the cook of his invitation, that he gave orders that the portion of honour should be carefully reserved, to be set at the fittingtime before the stranger. The chat of the cook is entirely after the manner of ancient times, and would show Saul how completely his coming had been foreseen and provided for.
1 Samuel 9:25
When the feast was over they went down from the high place, and, having entered the city, proceeded to Samuel's dwelling, where he communed with Saul upon the top of the house. The Septuagint has a very probable reading, namely, "And they spread a bed for Saul upon the roof, and he lay down;" but the Syriac and Chaldee agree with the Hebrew. Without communicating to Saul that he was to be king, which was not revealed to him till the next day (1 Samuel 10:1), Samuel might be anxious to impress on Saul's mind the great principles of the theocratic government, and also the nature of the remedies necessary for Israel's recovery from its present misery.
1 Samuel 9:26, 1 Samuel 9:27
It came to pass about the spring of the day. This is not a separate act from they arose early; for the A.V. is wrong in translating the next clause, "Samuel called Saul to the top of the house." Saul had slept there, and, wearied out with his long wanderings and the excitement of the previous day, was fast asleep when Samuel came to him. The Hebrew is, "And they rose early; for at the spring of the day Samuel called to Saul upon the house top, saying," etc. And no sooner had Saul risen than they started upon his journey home, and as soon as they had left the city, at some fitting spot, Samuel bade the servant go forward, and as soon as he and Saul were alone he spake unto him the word of God. And by that Divine word he who had left his father's house in search of lost asses was summoned to a post which, if one of the greatest dignity, was full also of danger, and burdened with solemn responsibility. And while on the human side Saul proved not unworthy of a royal crown, in his relation towards God he failed, because he let self-will and earthly policy prevail in his heart over obedience and trust in God.
HOMILETICS
1 Samuel 9:1-10
Divine consideration.
The facts are—
1. Saul the son of Kish, a wealthy Benjamite, and remarkable for stature and goodliness, seeks his father's asses.
2. Not finding them, he fears lest his father should be anxious about his own safety, and suggests a return home.
3. His servant advises a recourse to a distinguished man of God then in those parts.
4. Obtaining a small present, Saul resolves to consult the man of God concerning the lost asses. A great crisis has come in which the dangerous elements at work in Israel's heart might lead to much mischief. The chief motive for desiring a king being a craving for outward display, and a corresponding distrust and dislike of God's more unseen and immediate direction of national affairs, it was evidently possible for steps to be taken which would ruin Israel's prosperity. The narrative relates to us a series of Divinely governed events, apparently trivial, which prevented that calamity and insured the national safety.
I. GOD'S REGULATION OF IMPERFECT DESIRES AND DANGEROUS ASPIRATIONS. There is no harm in desire for monarchy per se; but the form it assumed in this instance was defective, and it revealed a moral tendency which, if fed by appropriate nourishment, would lead to a frustration of Israel's true work in the world. The saving feature in their conduct was their deference to Samuel. The instruction conveyed to him to select a king was consistent with the fact that God was displeased with their request (1 Samuel 8:7; cf. Hosea 13:11). The solution of the apparent discrepancy lies in the circumstance that God does not leave his people to the full bent of their own heart. He mercifully regarded their condition, and governed their tendencies in such a way as to make the best of a bad case. This is true, more or less, of all men not yet judicially abandoned. There is a force of evil in men enough to destroy them speedily but for the restraining power of God. The mental operations of sinners are governed by an unseen hand, and often directed to their advantage, when, otherwise, evil would ensue. There have been ages in the history of the Church when conspicuously unhallowed desires and worldly aspirations have not been left to work ruin, but have been chastened, controlled, directed to objects better than they, left to themselves, would have chosen. The age of Constantine would have been more calamitous for religion had hot the Head of the Church governed rising tendencies and provided moderating influences.
II. GOD'S CARE IN MEETING MAN'S WEAKNESS. Not any man would suit Israel as king at that time. There were conditions in the state of the people which needed to be wisely met. The people were impressible by the outward physical aspect of things; they required a leader of social position to command respect; and their own hankering after likeness to other nations rendered it important that their king should have some moral character; at the same time, being their choice, he must be a representative of the weaknesses and wisdom of the age. Hence the care of God in directing Samuel to Saul, a man of commanding appearance (1 Samuel 9:2), of wealthy family (1 Samuel 9:1-3), of quiet, plodding, God fearing disposition,—as seen in occupation, in his concern for his father, and in his deference to the prophet,—and yet of no deep, intelligent piety. This Divine care is no novelty in history.
1. It is constant—coextensive with the history of the race. Even fallen Adam was cared for in temporal things. The order of Providence, the adaptation of his Word to varying exigencies of life, the appointments in his Church for the perfecting of the saints, are only some instances of a care that never faileth.
2. It is secret. Israel little knew, while those asses were wandering from home, that their God was caring so wisely and tenderly for them. Silent as the light is the voice that orders our path; more subtle than either is the hand that guards our spirit. By day and night his hand leads, even to the uttermost parts of the earth.
3. It is beyond all desert. Even when Israel was in spirit rejecting him he cared for them. "How shall I give thee up?" is the feeling of the Father's heart. He rewards us "not according to our iniquities." The daily mercies of God are more than can be numbered, and they come because he delighteth in mercy, not because we earn them by obedience and love.
III. GOD'S LEADING BY UNKNOWN WAYS. While restraining and regulating Israel's tendencies, an unseen hand is leading the son of Kish by a way he knew not. In the straying of asses and in the following their track we first see natural events; but behind and in them all we soon learn to see God gently leading Saul from a quiet, rural life to undertake a great and honourable responsibility, it is not strange for God to lead by unknown paths those whom he chooses for his service. Abraham did not know the full meaning of the secret impulse to leave Ur of the Chaldees. Joseph's imprisonment was not man's sole doing. Egyptians in the court of Pharaoh saw not the hand guiding Moses into a knowledge of their legislation and their learning. Likewise is it true in the bringing of men to a knowledge of Christ. Many a simple circumstance has brought a wanderer to a greater than Samuel. And in the Christian life we are led by circuitous, untrodden paths to duties, privileges, joys, and eternal rest. God is Guide and Counsellor—by monitions of conscience, by word of truth, by voice of friends, by barred pathways of lift by yearnings created within, by events great and small.
General lessons:—
1. Let us have faith in God's mastery over all that is in man.
2. Let us believe that he will provide for his people suitably to their need.
3. Let us keep our heart and eye open to the guidance of the unseen Power, and not despise events that seem trifling in themselves.
1 Samuel 9:11-17
Man's accidents God's ordinations.
The facts are—
1. On entering the city Saul inquires for the seer, and is informed that he is present for a special religious service.
2. Following the directions given, he meets Samuel ascending to the high place.
3. Samuel is already instructed by God to expect during the day the man whom he is to anoint as king.
4. On seeing Saul, an intimation is given from God that he is the chosen man. In some respects this narrative of events resembles what is occurring every day in every land, for we have here a set of independent actions converging on a common result. No single meeting of men occurs in society without a variety of acts and movements having directly or indirectly preceded it as links in the chain of causation. But the speciality in this instance is the information that the meeting of Saul and Samuel was preordained of God. Hence the incident is an illustration of the double side of what to men may appear to be only ordinary human occurrences. An uninformed person would have said that it was accidental that the asses went astray, and that maidens directed Saul to their city, where Samuel happened to be. To Saul it so appeared; but, guided by the inspired narrative, we know that the "accident" was "foreordained" without destroying its really accidental character. We may notice what light the record before us throws on the general question of special providences.
I. We SEE HERE THE FREE ACTION OF MANY INDEPENDENT WILLS. In so far as asses exercise will, those were free in straying from home on that day. The action of Kish in selecting Saul rather than any one else to seek them was quite his own. The readiness of Saul to obey his father and not find a substitute in the toil was unconstrained. The mental and emotional antecedents of the citizens prompting their will to arrange for Samuel to visit their city were natural, and operated on wills perfectly independent. The suggestion of the servant that Saul should not return, but go to this very city, arose spontaneously; and Saul's concern for his father was relieved by considerations which he freely yielded to. The action of Samuel, amidst his many public engagements, was free in deciding to offer sacrifice, and, so far as we can see, not exclusively connected with an expectation of meeting the coming king in that particular place. In addition to all these free and independent acts, there were events which tended to turn the free acts in the one direction. Lack of pasture in certain places may have influenced the asses to take the course they did. The distance to be traversed was just such as to bring Saul to the vicinity of Samuel where persons were at hand to answer his questions. The difficulty of approaching the prophet with a proper token of respect was overcome by the casual possession of a small coin. This analysis of fact accords with what may be affirmed of thousands of incidents every day. Independent lines of force converge on one point and issue in an historical resultant. In no case recorded in Scripture does any supreme power take away freedom of action.
II. The FREE ACTION OF MANY IS ATTENDED BY THE UNRECOGNISED ACTION OF GOD. In the instance before us this is obvious, for it was ordained that Samuel should meet with Saul on that very day, though they were so far apart (1 Samuel 9:15, 1 Samuel 9:16). Whether it was "chance" that took Saul to that city or some influence exerted on him is easily answered by the fact that it was God's purpose for Samuel to see and anoint him. God's foreordination does not wait on "chance." The same reasoning would show that even the course taken by the asses, though free, was not without God's action. The inspiration of Samuel's conduct is a primary fact of the prophetic office. It is possible to start difficulties in relation to this subject; but they are difficulties of ignorance, not of knowledge, and therefore lose much of their force. We do not even know what the free act of will is, though we know the fact. We know that our actions are free, and yet that we are influenced by others. The point of junction between the external influence and the free act of our will has never been detected; therefore, any difficulties which men raise against these narratives in the Bible lie equally against all interaction of free natures. The Scripture doctrine is that God does act on mar, without destroying his freedom. God is not a latent energy. He assures us that he is a real Power, working in some "mightily to will and to do," and striving with others. The highest government is only possible on this supposition. The possibility of what are called special providences resolves itself into the free action of a supreme Spirit or, created spirits, so as to secure their free and independent action, and at the same time cause that action to converge on given points. We even can do that in some degree with children and feebler natures. Why do men wish to banish the eternal energy from all participation in human affairs? Do not these events with their issue stand out as a microcosm of the great converging lines which in the far distant future are to issue in one glorious resultant—the realisation of a holy will through the free and independent action of created wills?
III. The RECOGNITION OF GOD'S ACTION COMES OUT IN THE RESULT. The Divine action is silent, unobserved, often unknown while in process. Samuel saw it as a reality when Saul stood before him. The story of the asses and of the search then had another meaning. Men see not one half of the realities of life. The true, real world is the unseen. The great transactions are wrought in the inner man. We are often led by a hand we do not see, and drawn on by a sweet influence we cannot define. Only the more spiritual, saintly souls discern God. But as Samuel saw what God had been doing, so we at last come to see what God hath wrought. That will be a wondrous recognition of the all-working Spirit when a vast redeemed race shall, in review of life's chequered course, sing the new song, and exclaim with deep significance, "Not unto us, O Lord, not unto us, but unto thy name give glory."
IV. The DIVINE REASON FOR THE EXERCISE OF THIS SILENT POWER. The compassion of God for his wayward people (1 Samuel 9:16) was the spring of the particular direction he gave on this day to the course of Saul and Samuel. Every small series of events affecting individuals and families is, so far as relates to the action of God in them, governed by some Divine reason. Though trouble be brought on, the reason is still one of mercy. The retributions of Providence are in mercy to the universe he governs. And it may certainly be said of the sum total of events, that when the great result shall be attained, it will be known then, if not before, that all was the expression of a compassion which sought to save the erring world from its own miseries.
General lessons:—
1. The perfect government of God is secured by his mastery of every detail in the action and willing of his creatures.
2. There is consolation for his people in the fact that he directeth the spirit of man, and can subdue all things to himself.
3. It is blessed to go forth daily with the assurance that God works with us, in us, and for us, and will therefore perfect that which concerneth us.
1 Samuel 9:18-24
Shadows of coming events.
The facts are—
1. Saul, on accosting Samuel, is invited to stay with him, is assured of the safety of the asses, and is caused to know that great honour is in store for him.
2. Saul, taken by surprise, desires to have further explanations of the language used.
3. Samuel entertains Saul with all the honours due to a distinguished guest. The position of Samuel was one of relative advantage, for Saul was ignorant of the Divine intent, while he knew the purpose of God. The course taken by Samuel was as follows:—First he intimated to Saul that it would be well to accept his proffered hospitality, as he had a communication to make which would draw out his interest (1 Samuel 9:19). Then he relieves his care about his father's property, and awakens more curiosity by the further intimation that the choice things of Israel were in reserve for him and his father's house. To prevent hasty explanations, he next induces him to take his place in an entertainment as chief guest; thus by a significant act preparing him and the people for something more definite. And with all the kindliness and courtesy due to distinction, he threw a gleam of light on the strange proceeding by reminding him that though his presence there seemed accidental, it was not quite so, as he was the person for whom the dish of honour had been reserved (1 Samuel 9:24). Thus was the nomination of Saul as the king shadowed forth. In all this the prophet acted in his official capacity as representative of God. May we not see here how God prepares us for disclosures of his will?