3. Third sign—his royalty was an endowment dependent upon God, and effectually administered only through his grace. Coming to the hill (Gibeah) of God, near the city (Gibeah, his home), where there stood a garrison of the Philistines (or perhaps a pillar erected by them as a sign of their authority), which could hardly fail to impress upon him with great force the main purpose for which he had been appointed king, he would meet a band of prophets descending from the high place (of sacrifice), playing instruments of music and prophesying, and—
III. ADMONISHED OF FUTURE DUTY (1 Samuel 10:7, 1 Samuel 10:8). In relation to—
1. Circumstances. "Do thou what thy hand findeth," i.e. what circumstances indicate to be thy duty. His own judgment would have to be exercised, but he would not be left to it alone.
2. God. "For God is with thee," to observe, direct, and aid thee. The firm belief in his presence is a mighty preservative from the neglect of duty, and a powerful incentive and encouragement to its performance.
3. The prophet, through whom he would receive "the word of God," in obedience to which he was bound always to act. "Gilgal, on the southwestern bank of the Jordan, was then, from all indications, one of the most holy places in Israel, and the true centre of the whole people; it had a like importance before, and much more then, because the Philistine control reached so far eastward that the middle point of the kingdom must have been pressed back to the bank of the Jordan. There the people must have assembled for all general political questions, and thence, after offering and consecration, have marched forth armed to war" (Ewald). Thither he was to gather the people; not, indeed: immediately, but when circumstances indicated that it was the proper time to prepare for war with the Philistines, which was the main object of his appointment. Samuel promised to meet him there, offer burnt offerings (dedicatory) and peace offerings (eucharistic), and tell him what to do; and directed him to wait seven days, and to do nothing without him. The direction was explicit, it set a limit to his authority, and its neglect was the first step in his disobedience (1 Samuel 13:13). When God places men in positions of authority, he teaches them the obligations which they involve; and if they fail it is not from want of knowing them.—D.
HOMILIES BY D. FRASER
1 Samuel 9:17
The man, yet not the man.
I. THE SANCTION GIVEN BY THE LORD TO SAUL'S ELEVATION. Instances may easily be adduced in which the writers of the Old Testament ascribed to the Lord directly what was only indirectly recognised or permitted by him; but in the present case there is obviously more than Divine allowance. Jehovah pointed out Saul to the prophet Samuel, and commanded that he should be anointed captain, or king. We account for this on that principle of Divine government which allows to men that which they most wish for, in order that they may learn wisdom from the result. The people of Israel had not asked the Lord for such a king as he might see fit to choose and appoint. They had asked the prophet for a warlike chief like the kings of the nations and tribes around them, and the Lord saw meet to let them have what they desired; the young giant Saul was just the style of man they sought, cast in the very mould they admired, and one that would teach them some painful lessons through experience. Therefore, though the Lord foresaw the disappointing career of Saul, he authorised Samuel to anoint him privately, and afterwards sanctioned his public selection and elevation to the royal dignity. Here was a leader to suit the fancy of the people—strong, impetuous, valiant. Let them have Saul for their king. Such is the way of the Lord to this day, and in individual as well as national life. He admonishes and corrects us by letting us have our own way and be filled with our own devices. We are apt to complain in our disappointment at the result, that God himself sanctioned our course. No. We did not ask him to show us his way, that we might do his will; but took our own way, did our own pleasure; and he allowed, nay, facilitated our desire. Let the issue teach us to be more wary and more humble in time to come.
II. EARLY PROGNOSTICS OF SAUL'S FAILURE.
1. The manner of his entrance on the page of history. How different from the first mention of David, faithfully keeping the sheep before he was anointed to be the royal shepherd of Israel, is the first appearance of the son of Kish in search of his father's stray asses, and visiting the venerable prophet Samuel with no higher thought in his mind than to learn, if possible, where those asses were! He did not even know Samuel by sight, though he lived but at a short distance. He seems to have been an unreflecting rustic youth, with none of those premonitions of greatness which come early to the wise, and tend to give them seriousness of purpose and elevation of aim.
2. Indications of a fitful mind. We read nothing of Saul's bearing before Samuel when informed of the destiny before hint. Probably he was stunned with surprise. But so soon as he left the prophet new currents of thought and feeling began to flow through his heart. A mood of mind fell on him more grave and earnest than had appeared in him before. The Old Testament way of saying it is, that "God gave him another heart;" for the change which passes on a man under the consciousness of a high vocation suddenly received is none the less of God than it is evidently born of the occasion, he sees things in a new light, feels new responsibilities; new springs of feeling and new capacities of speech and action reveal themselves in him. But Saul took every influence by fits and starts. He quickly gained, and as quickly lost. There was in him no steady growth of conviction or principle. When he fell in with men of religious fervour he was fervent too When he met the prophets chanting Jehovah's praise he caught their rapture, and, joining their procession, lifted up his voice also in the sacred song. But it was a mere fit of piety. Of course Saul had been educated in the religion of his fathers, and in that sense knew the God of Israel; but it seems evident, from the surprise occasioned by his appearance among the prophets, that he had never shown any zeal for the glory and worship of Jehovah; and the sudden ecstasy at Gibeah, having no foundation of spiritual principle, came to nought. Alas! men may sing spiritual songs with emotion who have no enduring spiritual life. Men may catch the infection of religious enthusiasm, yet have no moral health or soundness. Men's faces may glow with a fine ardour, and yet soon after be darkened by wicked passion. Pulses of high feeling and moods of noble desire may visit minds that yet are never moved by Divine grace, and therefore are liable to be mastered, after all, by evil temper and base envy. Occasional impulses are not sufficient. "Ye must be born again."—F.
1 Samuel
1 Samuel 9 - 1-samuel-9 - worlddic.com