3. Faithful endeavour to promote its efficiency and prosperity. This is plainly our duty as citizens; and whilst, under the protection afforded us, we also seek as Christians in various ways to extend the kingdom of Christ, we thereby make the work of good government easier, and secure the wisest and most just and honourable men for its accomplishment. So far from being contrary to each other, the Christian religion and civil government are mutually helpful, and each has its part under Divine providence, the.one more and the other less directly, in bringing about the time when "the people shall be all righteous."
"When all men's good (shall)
Be each man's rule, and universal peace
Lie likes shaft of light across the land,
And like a lane of beams athwart the sea,
Through all the circle of the Golden Year" (Tennyson).—D
1 Samuel 10:26, 1 Samuel 10:27. (MIZPAH and GIBEAH.)
Friends and opponents in godly enterprise.
It was a saying of Socrates that every man in this life has need of a faithful friend and a bitter enemy—the one to advise him, the other to make him look around him. This saying was more than fulfilled in Saul, who, on being chosen king, was followed by a band of faithful friends, and despised and opposed by "certain worthless men." The same thing often happens, under different circumstances, to other men, and especially to the servants of God when they enter upon some new enterprise which has for its aim the furtherance of his kingdom, and deeply affects men's interests and passions. In relation to such an enterprise we have here an illustration of—
I. THE DIVERSE DISPOSITIONS OF MEN, as—
1. Often existing when not suspected, and notwithstanding all that is done to harmonise them. When the people shouted, "Long live the king," the dissatisfaction that lurked in many breasts was little surmised. Samuel did all that lay in his power to bring about a complete union of the tribes; but his efforts did not altogether succeed. Reason and persuasion, though they ought to be employed to the utmost: frequently fail to conciliate men because of the different disposition of their hearts.
2. Commonly manifested by special events. The honour conferred upon the leader of a new movement, or the decisive action taken by him, serves to "reveal the thoughts of many hearts." A single circumstance sometimes, like a flash of lightning in the darkness, suddenly lays bare to the view what was previously hidden.
3. Clearly distinguished as belonging to one or other of two classes: "the host" (sons of strength, LXX.) "whose hearts God had touched," and "sons of worthlessness." "He that is not with me is against me" (Matthew 12:30). The demands of certain enterprises, like those of Christ himself, render neutrality impossible.
"Once to every man and nation comes the moment to decide,
In the strife of truth with falsehood, for the good or evil side;
Some great cause, God's new Messiah, offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right,
And the choice goes by forever 'twixt that darkness and that light" (Lowell).
II. THE INESTIMABLE WORTH OF FRIENDS. Their worth is always great; but it is especially so in a time of need, when new and responsible positions have to be occupied, arduous duties to be performed, numerous enemies to be encountered. Their counsel and support are indispensable; their very presence is a mighty encouragement. "Whom when Paul saw, he thanked God, and took courage" (Acts 28:15). Their worth depends upon—
1. Their hearty sympathy in spirit and aim. A merely formal adherence is of little value; and if there be an inward and ardent devotion, it is "from the Lord" (Psalms 110:3). And when God impels a man to useful service he does not leave him without those who sympathise with him.
2. Their perfect unanimity in arrangement and method.
3. Their practical cooperation in labour and conflict. They "went with him," formed his bodyguard, and stood ready to defend and help him. In this manner their sympathy proved itself to be genuine, and rendered most effectual service. Would that all who are favourable to noble enterprises, and all members of Christian Churches, rallied thus around their "leaders!" (Philippians 1:27).
III. THE PRUDENT TREATMENT OF OPPONENTS. "How shall this man save us?" "Shall Saul reign over us?" (1 Samuel 11:12). It is not improbable that they who thus spoke belonged to the princes of Judah and Ephraim, and were envious at his election. They were certainly unbelieving, neither recognising the hand of God therein, nor looking further than man for deliverance. They were contemptuous, deeming him unfit to rule over them. "This man." And they were disloyal and disobedient. The law said, "Thou shalt not revile the gods (= God, or the judges), nor curse the ruler of thy people" (Exodus 22:28); but they "despised him, and brought him no presents," like others, as an expression of their submission. They might, therefore, have been justly punished as traitors. Yet "he was as though he were deaf;" although he heard them, he did not retaliate, but went on his way in silence. This is often the best way of treating opponents, and it displays—
1. Great self control.
2. Much wisdom and foresight. To attempt at this time to punish these men might have produced civil war. It is sometimes necessary that gainsayers should be answered, but in most cases they do least mischief by being let alone, and are soonest silenced by silence.
3. Strong confidence in Divine help, and the success which it insures. In contending against those whom God calls to do his work men contend against him, and faith calmly leaves them in his hands, to be dealt with as he may think fit (Acts 5:39; Romans 12:19).
Conclusion.—
1. Expect to find opposition in the way of duty.
2. Let the forbearance of God toward his enemies teach you forbearance towards yours.
3. Be thankful for the sympathy and help of earthly friends, and still more for the sympathy and help of the Lord.—D.
HOMILIES BY D. FRASER
1 Samuel 10:26, 1 Samuel 10:27
Illusive Presages.
A mild, clear morning may be followed by a stormy day. A prince may begin to reign with gentleness who afterwards becomes proud, ruthless, impatient, even harsh and bloodthirsty. There are few instances of this in history so pathetic as the case of Saul, who began his reign with every indication of a magnanimous character, yet was soon deteriorated by the possession of power, and made himself and all around him most unhappy. In him we see how good impulses may be overcome by evil passion, and what fair promise may come to nought. In order to catch the lessons of warning and admonition which come from the tragic story of Saul, it is necessary to do full justice to the bright beginning of his career.
I. HIS RELIGIOUS SENSIBILITY. We know that his prophesying left little trace behind; but that Saul was quickly susceptible of religious impressions is plain enough, and this in his early days must have awakened fond hopes regarding him in the breasts of those who were zealous for the Lord of hosts.
II. HIS ATTRACTION FOR THE FERVENT SPIRITS OF THE NATION. We are told, with a sort of naivete, how his height impressed the people at large, and was pointed to even by Samuel. So the Greeks gloried in the huge Ajax, and in the towering form of Achilles. It is not said or implied, however, that Saul himself showed any pride in the admiration which his grand appearance won. The significant thing is, that he drew after him "a band of men whose hearts God had touched." They saw in his eye, or supposed they saw, the fire of a kindred enthusiasm. Here was one, they thought, worthy to be king of a holy nation. So they formed a bodyguard round him as the Lord's anointed. Their mistake is not at all an isolated one. Ardent young men often fail in discernment of character, and attach themselves to questionable leaders. Let no one count it enough that some good people think well of him, and assume his warmth of spirit as sufficient evidence of his being "born again." A man is what be is in the enduring habits and controlling principles of his character and life. Value the good opinion of the wise, if they have opportunity to see the unexcited tenor of your conduct; but do not count it a sure mark of grace that you have at some time felt a glow of religious ardour, and that others in the same mood have hailed you as brother, or even leader, in the Church of God. After all the attraction exerted by Saul over the fervent spirits of his time, he hardened his own heart, and the Lord departed from him.
III. HIS PATIENCE AND MAGNANIMITY. There were exceptions to the general approval with which Saul was raised to the throne. Some held aloof, and scoffed at the confidence which was placed so rashly in the tall Benjamite. They disliked him all the more that the devout rallied about him; for they themselves were "sons of Belial," men whose hearts the Lord had not touched. It was a serious risk for the young king to have a disloyal faction, treating his authority with open contempt. Yet Saul bore it quietly. He "held his peace." Nor was this a mere politic delay till he should be strong enough to crush the malcontents, for there is no mention of his ever having called these sons of Belial to account. Surely this was a fine point of character—to bear obstruction so patiently, and be content to earn public confidence by his kingly bearing and exploits. It was a virtue beyond the expectations, and even the wishes, of his people. Who that saw that young king could have imagined that he who was so patient would grow so restless as he did; and he who was so magnanimous would become almost insane with envy, and chase his own son-in-law among the hills of Judaea, thirsting for his blood? So hard is it for a man to be known! Virtue may leap to the front, and show itself on some auspicious day; but vice lurks in the rear, and may prove the stronger. When its day comes it will take the mastery, and then the fair promise of youth is succeeded by a wilful, selfish, ignoble manhood. You meet a man with bloated face and reckless bearing, a companion of fools, half a rogue and half a sot. Yet, could you have seen him twenty years ago, you would have looked on a healthy, happy, kindly boy, the hope of his father's house, the pride of his mother's heart. But there was a weak point in him, and strong drink found it out. So it has come to this degradation. Virtue is laughed at; self-respect is gone; the boy is sunk and lost in this gross and shameless man. Or you see one who is hard and mercenary, inexorable to those who fall into his power, indifferent to the works of genius and to the efforts of philanthropy, occupied always with his own moneyed interest. Yet, could you have seen him thirty years ago, you would have looked on a young man who loved art, or letters, or religion, and seemed likely to develop into a cultured and useful citizen. But in an evil hour the passion of worldly acquisition seized him; or, rather, that which had long been dormant and unperceived began to rule over him, as his opportunities for acquisition widened, and so his bright beginning has resulted in this sordid and ignoble character. Human deterioration, the disappointment of youthful presages of goodness—it is a painful subject, but one which moral teachers may not neglect. It is difficult to stop the evil process once it has begun; and the beginning may be so quiet, so little suspected! It is difficult to know one's self, or any one else, and to say whether it be only a good impulse one has in his youth, or a rooted principle. Some men certainly turn out much better than they promised, but some turn out much worse. Let us watch and pray.—F.
1 Samuel
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